Purity and Defilement: A Revelation from the Western Dharma-Nature Land

This is a record of an interview with the spirit of Venerable Master Chin Kung, who now resides in the Western Dharma-Nature Land. This account reflects upon the essential teachings of the Pure Land Dharma Gate. Recorded by the chief writer, Venerable HaiZe, on December 12, 2022.

Venerable Master Chin Kung speaks:

"Namo Amituofo. Today, the topic Namo Amituofo has set for me is 'Purity and Defilement.' This subject is absolutely critical. For any practitioner, if this matter is not thoroughly understood and clarified, one will find it impossible to achieve any real progress in their practice. You will find yourself unable to advance, and yet, at the slightest sign of difficulty, you will retreat. While the topic may seem simple on the surface, putting it into practice is far from easy! If it were easy, why is it that those who have realised their true nature are so rare among today's practitioners?

The Buddha’s teachings are incredibly profound, yet they are also accessible to everyone—it all depends on how you apply them. I often hear people say, 'You are a Buddhist practitioner, so you should act this way or that way; why are you behaving like this?' In the beginning, many people came to me to complain, saying, 'Heavens! Does being a Buddhist mean I cannot do this or that?' I would counsel them, 'It is fine to vent your frustrations here with me, but if the other party hears you, you will be adding fuel to the fire!' From that point on, they would hold their tongues; they dared not speak carelessly anymore. They finally realised that if a Buddhist practitioner grumbles, they will be looked down upon by others. No one wants to be looked down upon, do they? Furthermore, for those of us who study the Buddha’s teachings, the Buddha serves as a benchmark in everyone's heart. Consequently, the standards and expectations placed upon you are raised accordingly. Before you have reached that standard, if there are things you do poorly or cannot yet achieve, you must truly say to the other person, 'I am sorry! I am still working hard on this, and I hope that one day I will be able to do it.' If the other person hears you say this, they will find it difficult to say anything more. After all, having the heart to learn and change one's ways is the most important thing. Moreover, when they hear you speak this way, they might reflect and realise that if they were in your shoes, they might not be able to do it either. Therefore, we should not engage in a back-and-forth of words. By taking a step back, the sky opens up; you give yourself an opportunity, and you give the other person a graceful way to step down. This is compassion!

The Cycle of Contamination

Purity and Defilement—regardless of whether one is a Buddhist practitioner or not, this topic is vital for everyone. Within the six realms of rebirth, it is the primary reason why one's spirit either ascends or descends. We live in the Five Turbidities and Evil World; the very word 'turbid' tells us that it is a place of contamination. From birth until death, people spend their entire lives passing through the process of birth, aging, sickness, and death amidst various forms of pollution. How can one avoid being contaminated? It is essential to provide people with the opportunity to understand what contamination and turbidity are. Furthermore, they must be allowed to experience the benefits of purification. Only then is it possible for them to change their behaviour and gain a profound realisation of the difference between purity and defilement, understanding just how important purity truly is!

In truth, even among those who study the Buddha’s teachings today—practitioners, and even monastics—how much is truly understood about purification? The more deeply one understands it, the stronger the heart and the motivation for change will be. If you wish to find your true self, you must know that purification is a necessary process. You will then want to learn and change your ways. From this, you will gain insights, and it becomes possible to purify yourself again and again. Purification is endless. In fact, to realise one's true nature and attain Buddhahood is to be purely pure and purely good. One’s body radiates golden light and is completely transparent; this is simply the natural state. Those who have realised their true nature, as well as the Buddhas and Bodhisattvas, are themselves purely pure and purely good, naturally existing in that state. They have no 'self,' so whatever they do is not contaminated; there is no pollution to speak of.

The Stages of a Lifetime

If you look closely at 'Purity and Defilement,' you will see that it covers the entire process from birth to death. People in this world are no strangers to this process. We often hear of a family celebrating a birth, receiving the good news of a new child or grandchild. Or, someone who was perfectly healthy suddenly falls ill with a serious disease, and their life turns from light to darkness. Or perhaps someone who used to enjoy hiking and travelling finds their physical strength declining; they think it is just rapid aging, but they can no longer walk far, they lose their appetite, or they have to go for a check-up to see what has gone wrong with their body. Or perhaps a relative who has been ill for some time passes away. These instances of birth, aging, sickness, and death happen all around us at any time. This is also the process of a human life moving from purity to contamination.

When an infant is born, they are innocent and pure; that is the simplest and purest moment of one's life. Afterwards, as contact with the outside world increases, the contamination begins. What is this contamination? It is the arising of thoughts, deliberations, mental fluctuations, calculations, planning, comparisons, the desire for gain and loss, and the distinction between good and bad. As one grows older, the roles one plays become more numerous. From a young person, you become a husband, a father, perhaps even a grandfather. You become an official, you have subordinates. With every new role, you must shoulder the responsibilities that come with it. To be honest, if you do not perform these responsibilities well, you are creating karma, and at the same time, you are receiving a great deal of contamination. Sometimes, one might even say, 'Alas, one is in the world, and one cannot always follow one's own heart!' These things show that there are many situations where you know what is the right thing to do, but in this environment, you are unable to do it. In this process, as long as you have thoughts arising, as long as you think of your own interests, are selfish, or act for your family at the expense of the public interest, you are creating karma! The more roles you have, the wider the scope of your concerns, and your heart is constantly fluctuating. The world takes this as normal, but in fact, these fluctuations are interconnected with our karma. That is to say, in the process of fluctuating, thinking, planning, judging, deciding, reviewing, and improving, how do you think, act, and speak? If a clear-eyed person were to look at this, they would see that it is all unfolding according to one's destiny! Why do we say that those who study the Buddha’s teachings do not need to have their fortunes told? Because destiny is the karma of reincarnation. Your birth date and time map out your entire life. Is this not just following one's destiny? As for whether the fortune-telling is accurate or not, that is another matter. The purer a person is, the more accurate their fortune-telling will be.

Changing Destiny: The Lesson of Yuan Liaofan

The famous Mr. Kong told Yuan Liaofan his fortune, and it was incredibly accurate. He knew exactly when he would receive his official salary, when it would increase, and that he would have no children. Mr. Liaofan was very surprised; he realised his entire life had already been mapped out. Consequently, he gave up on trying, thinking, 'Everything is already arranged; even if I don't work for it, it will come, so why suffer so much?' Later, he met the noble person of his life—Zen Master Yungu—who pointed out the truth to him. Just because it is determined does not mean you cannot change it! But you must act, because these determined outcomes are the results of the cause and effect created by your actions in past lives. Good deeds are rewarded with good, and evil deeds with evil; it is not that there is no retribution, but that the time has not yet come. Therefore, Zen Master Yungu instructed Mr. Liaofan to keep a 'ledger of merits and demerits,' recording his actions at all times. Every time he did a good deed, he would draw a circle; he would reflect on his mistakes, and for every wrong deed, he would draw a cross. Originally, doing good or evil was also destined, but if you have the heart to transform your karma, you must put in the work! You must correct the mistakes represented by those crosses—those are all contaminations. After correcting them and doing good deeds, you draw a circle. This is purification. When your daily circles increase and your crosses decrease, it means you are becoming more and more purified. If your crosses do not decrease and your circles do not increase, then you are simply following your destiny, and you must accept the life that comes with it.

Mr. Liaofan said, 'Very well, I will give it my all. I do not believe I cannot change my destiny.' So, he put in the effort to correct his mistakes and perform good deeds. His circles increased, his crosses decreased, and he truly changed his destiny. He originally had no children, but later he had several sons. This was a true transformation of destiny. Under Mr. Liaofan’s guidance and instruction, his sons turned out very well. Of course, there are tests along the way. Breaking through destiny is not that simple, because this destiny was created by the personality and habits of your past lives.

To change your destiny in this lifetime, you must change your personality and habits. You must know and understand the parts of your personality that need to change, and sincerely put in the effort to correct them. When you first start, you may feel powerless, as these personality traits and habits have been accumulated over countless eons and lifetimes—they are all contamination. If you fail the first time, try a second time; if you fail the second time, try a third. The important thing is that you have the heart and the awareness. The more you change, the more proficient you become. At first, you might not even notice when you have done something wrong, but later, when an incorrect thought arises, you will immediately stop it and cast it away. After doing this for a long time, your thoughts will all be good; this is purification. At this point, you can see the 'growth of all roots of goodness and the achievement of the fruit of Bodhi.' Your destiny will gradually change, and as appearance arises from the mind, your facial features will also change. All of this can be seen.

The Reality of Namo Amituofo’s Presence

Generally, in the Buddha’s teachings, we do not tell fortunes because we fear that you will limit yourself. Before you have the skills and the ability to transform your environment and your karma, your heart is easily moved. Being easily moved means it is difficult to be the master. At this time, who is the master? You might say, 'Of course, it is me!' But if your body is under your own control, why do you let yourself get sick? Why do you let yourself age and become unable to walk? Why do you let yourself sigh, unable to be happy even when you want to? Why do you let yourself grow old day by day, finding comfort only in the growth of your children and grandchildren? If you were the master, everyone would want to stay young and vibrant, eat whatever they want without restrictions, and be able to walk without needing support or gasping for air after a short distance, lamenting that the body is no longer what it used to be. This is because, at this time, your karma is the master, and your karmic creditors are the master. These are all the fruits of the contamination you brought from your past and present lives.

If you have your fortune told, it will all be mapped out for you, perhaps even with great accuracy. In the end, you can only smile bitterly, realising that you are nothing more than an ordinary person, just one part of the cycle of rebirth. No matter how many good deeds you did while you were alive, how many achievements you gained, or even if you worked like an ox or a horse for your children for half your life, thinking you could have a good life in your old age—these were all destined. Once you have your fortune told, your destiny is fixed. Studying the Buddha’s teachings is about hoping to be like the Buddha, to become a Buddha. Buddhas are not limited by destiny! A Buddha is one of great awakening, great wisdom, and great ability. This 'great' means boundless; they are not bound by cause and effect, nor by the constraints of karma, because the Buddha no longer has karma. This is what everyone needs to learn. If you have your fortune told, you limit your own destiny; to break through, you must study the Buddha’s teachings. Studying the Buddha’s teachings is about breaking through the cycle of rebirth, not entering it again, achieving liberation from life and death, and making the vow to be reborn in the Western Pure Land of Ultimate Bliss.

The Shortcut to the Western Pure Land

People tend to remember certain things, especially those related to themselves; this is called 'entering the consciousness.' Once it enters the consciousness, it becomes karma. Why would you want to add more karma to yourself? Studying the Buddha’s teachings is about purification—removing these contaminations one by one. Whatever you had in the past, let it go; clean it all out. Regardless of your previous education, how professional your job was, how stable your family, marriage, or the feelings between your spouse and children were, or even if your children do not need you to worry about them—all of these, and the entire life of birth, aging, sickness, and death, must be let go! Letting go does not mean ignoring them; it means not letting them obstruct your practice and purification. These are your achievements in this life, but they also bring the contamination of this life. If you do not let go, these contaminations and karma will follow you. Both good and evil karma have their time of retribution. Studying the Buddha’s teachings is about learning to let go, so that you can attain purity. After attaining purity, what should you do? You must find your original true self. This true self has been covered up by the karma of rebirth. This true self is our original face; it is what allows you to be the master, to not get sick, to not age, and even to not go through the suffering of the separation of the four elements at death. Do not enter the cycle of rebirth; do not float and sink in the sea of karma, sometimes being submerged and sinking to the bottom, sometimes surfacing to take a breath—and only when you surface can you study the Buddha’s teachings.

Studying the Buddha’s teachings is like finding a floating board in the sea of karma. You must hold on tight! This board can keep you from drowning, from sinking into the sea of karma. You might even meet a noble person who can pull you to the shore and save you. This noble person is Namo Amituofo, and the shore is the Western Pure Land of Ultimate Bliss. Once you reach the shore, you will never sink into the sea of karma again. There are some Bodhisattvas who have returned from the West to save the world and have subsequently fallen; that is another matter. These Bodhisattvas will one day return to the Western Pure Land of Ultimate Bliss, because they come from the West. There are so many great Bodhisattvas there; they will not sit idly by. Seeing these Bodhisattvas fall, they will come down to save them. We can see this happening at the Hsiang Kuang Pure Land Buddhist Centre, and I, Chin Kung, have seen it too. Fortunately, Namo Amituofo has come down to save everyone, and some great Bodhisattvas have also come down to lead everyone back to the Western Pure Land of Ultimate Bliss, so that we do not have to reincarnate in this world again.

Some might ask, 'If that is the case, what about us in this world? Namo Amituofo and these great and small Bodhisattvas have come down, so we have hope! If they are going to take them away, then who will save us?' If you can ask this question, you should do one thing first: since you have been told that they have already come down, solve your own problems first! Do not think about others; go to the Hsiang Kuang Pure Land Buddhist Centre and save yourself first. If you do not come in and just talk about it, that is worse than not talking at all. If you talk about it but are still in the cycle of life and death, an ordinary person, even if they have not left the world and are still saving people, if you have not stepped into the Hsiang Kuang Pure Land Buddhist Centre to be saved, you are still sinking! Of course, the Buddhas and Bodhisattvas are of great compassion; if the causal conditions are ripe, they might take the initiative to save you and pull you up, but I do not know if you are willing to be pulled up. Right now, Namo Amituofo, the great Bodhisattvas, and the beings of the Western Land have descended and are waiting for everyone at the Hsiang Kuang Pure Land Buddhist Centre. It does not matter if anyone comes in or not; the Buddhas and Bodhisattvas are always in a deep meditative state. They are not affected by whether you come or not. Their hearts are in a deep meditative state, but there is so much their bodies can do!

The Danger of Slander and the Misuse of Supernatural Powers

If you invite the Buddhas and Bodhisattvas to any place, they can save sentient beings. No matter how chaotic a place is, they have the means to purify and save everyone. If one has clear eyes, one can see the existence of the Buddhas and Bodhisattvas and the work they are doing. In the past, people would seek out true spiritual friends and those who had realised their true nature. If a Buddha or Bodhisattva came again, they would not explain it clearly or explicitly, but those with the heart could naturally find out. However, in this age of the Dharma’s decline, people’s hearts are chaotic, and it is difficult to see who truly has practice and virtue. Sometimes they do not reveal themselves to everyone. But now, time is very tight, and everyone’s life is limited. Seeing sentient beings sinking one by one, the Buddhas and Bodhisattvas have no choice but to tell everyone themselves, 'I am here; I am right here. Namo Amituofo has come, and he is at the Hsiang Kuang Pure Land Buddhist Centre.' They tell everyone this important news, but people instead stay far away, saying, 'How could such a thing happen?' Indeed, in this defiled and evil world of suffering, anything can happen.

If this were a lie told to deceive people, how long could it last? Who would dare to falsely claim that Namo Amituofo has descended? That person would have to be incredibly bold and fearless of the laws of karma! In the Buddha’s teachings, saying one wrong word can lead to five hundred lifetimes as a wild fox; how much more so if Namo Amituofo had not come, yet one claimed he had? That is a great falsehood! Who would dare to do such a thing? The Avici Hell awaits such retribution! But the fact is that Namo Amituofo has truly come and told everyone this, yet no one believes it! Alas, I, Chin Kung, cannot help but sigh. Even when I was alive, I was one of those people. If I were not now in the Dharma-Nature Land, seeing these spiritual matters clearly, I would not have dared to believe it either. Now, Namo Amituofo is right before our eyes, and no one can say anything, but we in the spiritual realms can see it, while those with physical bodies cannot see it with their eyes. This is why I, Chin Kung, have been calling out to everyone, telling you that the Buddha has returned here to find the Buddha.

Those who can listen have hope. Those who do not believe and cannot listen had better not slander. If you do not slander, you do not create karma; at most, you just follow your own destiny—reincarnating, going through birth, aging, sickness, and death, and suffering as your destiny dictates. If you slander and use the words 'playing with supernatural powers,' that is truly a great slander against Namo Amituofo. Does the Buddha need to 'play with supernatural powers' to save everyone? That is what people in the world need to do, relying on the power of ghosts and spirits to do things that humans cannot do, which is then called 'playing with supernatural powers.' Humans have bodies, six roots, and obstacles; ghosts and spirits do not have bodies, so they naturally have the five supernatural powers. To achieve certain goals, people cooperate with ghosts and spirits, letting them possess their bodies to tell people things, hoping to avoid some bad luck or unfortunate encounters, or to change their destiny or fortune. That is why they need to 'play with supernatural powers,' and it involves fees. In fact, to speak clearly and understand, performing good deeds, giving, accumulating merits and virtues, and cultivating both blessings and wisdom is the true method to change one's destiny. Like Mr. Liaofan, who followed the ledger of merits and demerits and put it into practice to change his destiny—that was not relying on 'playing with supernatural powers' to change his destiny. If you rely on external forces, first, you might suffer a loss and be deceived; second, even if you can change it for a moment, can you change it forever? You must rely on your own true correction.

Having said that, does Namo Amituofo or those who have realised their true nature need to rely on 'playing with supernatural powers' to save sentient beings? Of course not. Therefore, saying so is creating oral karma. I, Chin Kung, have already received retribution—the suffering of hell. Fortunately, Namo Amituofo is of great compassion and does not hold a grudge, and Practitioner Su, Buddha Su, has even more magnanimity, tolerating my previous disrespect and misunderstandings, and saving me from hell. I am a warning to everyone; do not follow in my footsteps. Do not use the words 'playing with supernatural powers' again. Do not use them against the Hsiang Kuang Pure Land Buddhist Centre or Practitioner Su, Buddha Su. This is my advice to you all.

This is a pure land, and it cannot be desecrated. No matter what the outside world says or what you think in your heart, it will not cause the slightest damage to this place, but it will cause great harm to yourself. Namo Amituofo is the Universal Buddha; the so-called Universal Buddha means he is the supreme leader of the Dharma Realm, the one to whom everyone’s heart surrenders. Of course, Namo Amituofo himself has no such intention; he would never say, 'I am the supreme leader, you must all surrender to me.' That would not be a Buddha. Naturally, the Buddha’s heart, the Buddha’s Forty-eight Great Vows, and the Buddha’s conduct in saving sentient beings make the sentient beings of the Dharma Realm truly convinced and willing to submit. Everyone thinks this way, and there is no need to advertise it. In the lands of all Buddhas, the Buddhas and Bodhisattvas all praise the Western Pure Land of Ultimate Bliss together, telling everyone about it in their own Buddha-lands; otherwise, everyone would not know Namo Amituofo or the Western Pure Land of Ultimate Bliss.

It is not because Namo Amituofo or the Western Pure Land of Ultimate Bliss is not famous enough, but because everyone’s ability is not yet at the level to recognise Namo Amituofo and the Western Pure Land of Ultimate Bliss. They need the Buddha of this Buddha-land to tell everyone! The Buddha of this Buddha-land refers to the vow made by each Buddha when they were a Bodhisattva before attaining Buddhahood. When their vow is fulfilled, their Buddha-land is naturally accomplished. At this time, the sentient beings connected to this Buddha will naturally be accepted, transformed, and enter this Buddha-land. At this time, this Buddha will naturally tell everyone about Namo Amituofo and the Western Pure Land of Ultimate Bliss. If there are those who have a connection with Namo Amituofo and yearn to go to the Western Pure Land of Ultimate Bliss, this Buddha will also be very happy. If you want to go, chant the Buddha’s name, and the Buddha will come to receive you. It is just like the Vairocana Buddha of the Huazang World; the forty-one Dharma-body Bodhisattvas go to the Western Pure Land of Ultimate Bliss to practice and attain Buddhahood, and Vairocana Buddha is also happy. It is the same meaning. Just like Shakyamuni Buddha manifesting in the human world to attain Buddhahood, he spoke without being asked, telling of the Western Pure Land of Ultimate Bliss and Namo Amituofo in the Amitabha Sutra; otherwise, given the situation of the disciples at that time, although each had achievements, none of them had the ability to know about Namo Amituofo and the Western Pure Land of Ultimate Bliss. Since that was the case, how could they ask? Therefore, Shakyamuni Buddha spoke without being asked. None of the disciples asked, so the Buddha took the initiative to introduce Namo Amituofo and the Western Pure Land of Ultimate Bliss to everyone, telling everyone about Namo Amituofo and the Western Pure Land of Ultimate Bliss. Only then did we have the Pure Land Dharma Gate, Namo Amituofo receiving sentient beings, and the Buddha urging everyone to make vows and chant the Buddha’s name to be reborn in the Western Pure Land of Ultimate Bliss.

The Path to Perfection

In Chinese history, after the Buddha’s teachings were introduced to China, they were carried forward and flourished. Today, the Pure Land Dharma lineage has Pure Land societies in Taiwan and all over the world, or in many temples where monastics and lay practitioners are working hard, practicing in groups or individually. Everyone hopes that while they are in this world, they can chant the Buddha’s name well and live their lives, so that at the time of death, they can be reborn in the Western Pure Land of Ultimate Bliss and not suffer the pain of the separation of the four elements. Everyone also hopes to chant the Buddha’s name well, to chant Namo Amituofo into their lives, and to invite Namo Amituofo to bring the Western lotus that they have nurtured through their daily chanting to receive them and lead them to rebirth in the Western Pure Land of Ultimate Bliss, so that they can perfectly accomplish the Buddha-way in this lifetime. Why is it called accomplishing the Buddha-way? Once you reach the Western Pure Land of Ultimate Bliss, it is equivalent to becoming a Buddha, because there is Infinite Life and Infinite Light there to practice. No matter how you practice, it is good. It is a land of ultimate bliss, and no one will chase you away. If you want to accomplish the Buddha-way sooner, you must be diligent, listen to the sutras, and hear the Dharma; Namo Amituofo is there, teaching the Dharma without stopping, 24/7. If you want to live your life slowly and freely, no one will urge you. There, you can spend your days however you like. You can also visit the famous mountains and beautiful scenery of other Buddha-lands, and study slowly and leisurely. There is Infinite Life and Infinite Light for you to practice, and this is the great compassion of my Buddha, Namo Amituofo!

The Western Pure Land of Ultimate Bliss is a place of ultimate purity and ultimate goodness, where all the superior beings gather. When you are in this world, you must move in this direction, purify yourself, and chant this Buddha-name well. Chanting the Buddha’s name—the Buddha-name must be chanted well, chanted until it is solid, chanted until this Buddha-name shines and glows. You can gain infinite energy from it. This is something you must do yourself; no one can do it for you. Even if I, Chin Kung, explain it as well as possible, as inconceivably as possible, if you do not actually put it into practice, it is still empty talk, and you will not gain any benefit. If I say ten parts and you do not do even one part, even if you understand ten parts, it is still just Buddha-teachings. If you actually do one part, you are studying the Buddha’s teachings for one part. If you can truly study well, step by step, and overcome, and you study the Buddha’s teachings to five or nine parts, then congratulations to you, it means you are working hard. It is conceivable that you will have to overcome many problems to gain these five or nine parts of benefit.

You must remove the contamination from your body; that is to say, if you do not remove your contamination, you cannot gain the benefit of being purely pure and purely good. Removing one part of defilement and gaining one part of purity is our general root nature. If you are of superior root nature, you will hear it, immediately let go, let go completely, cut off worldly affairs, and focus your heart on the Buddha-way. Contamination can be removed and corrected very quickly. At this time, the speed of purification accelerates, and you will soon be able to find your true self. This is for those of superior root nature. However, looking at it generally now, it is better for everyone to be down-to-earth, step by step. When you encounter your own problems, have a true spiritual friend to guide you, and correct your mistakes in the fastest and shortest time possible, you will suffer less. Once purified, your karma will manifest less; with more contamination, your karma increases by one part, and you only have suffering to look forward to.

Even if you are happy, it is short-lived and illusory. Once it passes, it is gone. That is what should manifest in your karma, and you have named your own feeling 'happiness.' In fact, the happiness that follows is often a series of sufferings, because you will cling to this happiness and think about it, so your thoughts and deliberations will be continuous, and all of these will form karma. If this happiness is built on others, it is even more dangerous. People often cannot even manage their own joys and sorrows, let alone build their happiness on others. That kind of happiness is precarious. Therefore, the Buddha’s teachings teach everyone to look inward—introspection, inner seeking, inner classics—all are looking inward at yourself. If you want to gain true happiness, you must work hard to find your true self.

The characteristics of the true self are 'permanence, bliss, true self, and purity.' This happiness is naturally inherent in your true self; it does not rely on anyone giving it to you. Therefore, once you find your true self, you will constantly be filled with Dharma joy, and you will not be shaken by the outside world. No person, thing, or event can take away your happiness or deprive you of it. This is such a good thing, so you will not have any suffering. People often hope for this or that, but they cannot get it, and a series of sufferings arise. Therefore, the Buddha’s teachings also teach us that these are all illusory and should be let go. But these things must be taught by someone. If no one teaches, you cannot understand it yourself, because everyone is living their lives this way, so you think that living this way is correct. In fact, you do not know that you still have a precious true self to find, and you do not have to live a life of suffering through birth, aging, sickness, and death. This is the reason why studying the Buddha’s teachings and practicing can lead everyone to leave suffering behind!

Because everyone is often trapped in suffering without realising it, studying the Buddha’s teachings and practicing teaches everyone to remove defilements and attain purity, to purify again and again, to find the true self, and to lead everyone to escape this sea of suffering, karma, and the constraints of the destiny of rebirth. If you spend your whole life and still cannot find your true self, then chant the Buddha’s name well. The Pure Land is a two-power Dharma Gate; self-power manifests, and Namo Amituofo is of great compassion. The Buddha’s vow power is in this Buddha-name, which will naturally help you and bless you to chant the Buddha’s name at the time of death and be reborn in the Western Pure Land of Ultimate Bliss. Go there to continue chanting the Buddha’s name and practicing, which can help you find your true self. Therefore, everyone must work hard. If you want to take a shortcut, go to the Hsiang Kuang Pure Land Buddhist Centre. Namo Amituofo is right there. Pulling you up can save you from many detours, and you will accomplish it in this lifetime, being reborn in the Western Pure Land of Ultimate Bliss in this lifetime.

Alright, I, Chin Kung, have told everyone this good news. I will stop here for today.

Namo Amituofo."