Reflections on Yesterday and Today

This interview was recorded on August 23, 2022, at the Western Dharma-Nature Land of the Hsiang Kuang Pure Land Buddhist Centre in Australia. Venerable Master Chin Kung, having transitioned from his physical form, reflects upon the nature of time, the lessons learned from his past, and the vital importance of the Pure Land path as it is currently being practised at the Hsiang Kuang Pure Land Buddhist Centre.

Venerable Master Chin Kung speaks:

"Namo Amituofo. Today, I have come to discuss a topic recently posed to me by Namo Amituofo: 'Yesterday and Today.'

The Endless Cycles of the Spirit

Yesterday, my spirit resided in the Dharma-Nature Land. The day before that, my physical body was in the human world. Before that, I was adrift in the sea of karmic rebirth. In the countless 'yesterdays' of my many lives, where has my spirit not travelled? This spirit, which has no beginning and no end, has tasted the cycle of birth, aging, sickness, and death—the bitter and the sweet—countless times. The Buddha’s teachings tell us that all of this is illusory, all of it is impermanent.

I am now without a body, having returned to the state of pure spirit. Only a few 'yesterdays' ago, I was a monk, draped in the kasaya, bearing the heavy responsibility of transmitting the Pure Land teachings. After ninety-six years, my bodyless spirit now manifests here, upon the Western Dharma-Nature Land of the Hsiang Kuang Pure Land Buddhist Centre in Australia.

Beyond the Narrow Definition of Time

When I speak of 'yesterday,' I do not mean merely the day that just passed; I mean the countless yesterdays of the past. And 'today'? It is not merely the narrow span of the current day, but the infinite succession of 'nows.' In the human world, we measure time by twenty-four-hour days and three-hundred-sixty-five-day years. We use the concepts of past, present, and future to describe the state of space and time. Yet, we rarely reflect on the nature of 'yesterday' and 'today' themselves. This is a good exercise, for sometimes we become so fixated on specific words or situations that we fail to see the whole picture. Changing our perspective is, in itself, a form of learning.

In the past, when I lectured on the sutras, I was quite attached to the boundaries set by the sutras, the vinaya, the commentaries, and the words of the ancestral masters. After all, these were the experiences of Buddhas, Bodhisattvas, and patriarchs—the processes of their awakening, passed down for future generations to study. Following in their footsteps is the safest method, and so I immersed myself in these teachings and conveyed what I had learned to all of you. However, it would have been even better if I had been able to see and understand these truths for myself.

The Regret of a Pure Land Practitioner

Modern people are constantly seeking novelty and change; most have a natural resistance to classical Chinese, lacking the patience and time to delve into it. This is a great loss, for those texts are the essence! I was once deeply immersed in that path, which led me to focus on traditional culture. But in the context of practising the Pure Land path, I did indeed stray from the core focus. That is already a matter of many 'yesterdays' ago. Between gain and loss, right and wrong, if one is not a practitioner who has realised their true nature, there are often grey areas. This led many of you to follow me into the study of traditional culture.

While I bear the responsibility for this error, it was also a gesture of filial respect toward our ancestors. Yet, during those years, the propagation of the Pure Land teachings was left blank. It is a pity! But since it is done, perhaps it was karmic affinity. If you all benefited from it, that is good. However, traditional culture cannot liberate one from birth and death. It is the study of sages, which is indeed helpful for moral character and cultivation, but in terms of liberating oneself from the cycle of rebirth, leaving the suffering of the karmic sea, and achieving rebirth in the Western Pure Land of Ultimate Bliss, it is, frankly, still a long way off. Rebirth in the West is the fundamental vow of the Pure Land, and this was my oversight.

The Steadfast Path of Practitioner Su

In truth, I was not unaware of this while I was alive, yet I proceeded anyway. I regret that during those days, while I continued my daily lectures, I neglected the propagation of the Pure Land. This is my repentance, now that I am without a body and have passed on. If this channel can lead those interested in traditional culture into the great ocean of Namo Amituofo’s vows, then perhaps it may slightly compensate for my regrets regarding the Pure Land. Fortunately, Namo Amituofo is compassionate toward all beings. At the same time, He preserved the Dharma lineage of Practitioner Su. Despite the hardships, Practitioner Su has remained firmly attached to Namo Amituofo, continuing to advance toward the goal of delivering beings from suffering and guiding them to rebirth in the Western Pure Land of Ultimate Bliss, unaffected by my influence.

This is a source of great comfort. After all, the Pure Land is the Great Dharma—the supreme method for liberating oneself from birth and death, escaping suffering, and reaching the West. Namo Amituofo has accompanied Practitioner Su in growth and awakening, step by step. By taking on the suffering of sentient beings, Practitioner Su has overcome every obstacle, leading to the Dharma-Body deliverance we see today—entering the Milky Way to deliver immeasurable, boundless beings to the Western Pure Land of Ultimate Bliss, or to the human and heavenly realms.

The Reality of Dharma-Body Deliverance

Such magnificent achievements are truly hard for people to believe. Yet, in the time I have spent here in the Western Dharma-Nature Land, I have seen and heard that for Practitioner Su at the Hsiang Kuang Pure Land Buddhist Centre, this has not only been happening for some time, but has become a personal responsibility. Even though beings from the demon realms may come to interfere at any time, causing Practitioner Su physical suffering, how could the heart of a Buddha retreat due to the interference of demon crowds? A Buddha does not retreat; those who fear the demon realms and retreat are ordinary people. Practitioner Su performs this Dharma-Body deliverance daily at the temple. Not only has this broadened their vision and allowed them to take great strides forward, but more importantly, they possess the skill and capability to lead beings from the human realm and the entire Dharma Realm to rebirth in the Western Pure Land of Ultimate Bliss.

This result is beyond doubt. Beings in the spirit realms are desperate to catch up, fearing they might miss the great assembly for rebirth in the West, yet very few in the human realm are aware of this. To be honest, I cannot escape the blame for this situation. Whenever I think of this and see this scene, I feel unbearable pain and shame. Namo Amituofo is right before our eyes, yet people do not know it. Otherwise, how could it be that Practitioner Su calls out for everyone to return to see the Buddha, yet no one appears? It pains my heart. If I had not had that one moment of delusion, that one moment of bias, and had told everyone about Namo Amituofo’s presence at the Hsiang Kuang Pure Land Buddhist Centre, the situation today would be different. I say this now to make things clear, hoping it is not too late.

Seizing the Once-in-a-Thousand-Years Opportunity

Although my breath has ceased, this spirit remains. The fact that the spirit never dies is verified here, and I have finally been able to contribute a little to the Buddha’s teachings and make up for some of my mistakes. You must take advantage of this time while Namo Amituofo is at the Hsiang Kuang Pure Land Buddhist Centre and Practitioner Su is still in the human world. Seize this once-in-a-thousand-years opportunity to come and seek the Dharma, practice, realise your true nature, and achieve rebirth in the West. What brings me the greatest comfort is that the Amitabha Village has been built here, and several pioneers who wish to be reborn in the West have already moved in. Those who do this are truly wise. My unfulfilled wish has been realised through Practitioner Su. It is evident that my desire to deliver beings to the West through the Amitabha Village was not mine alone; Practitioner Su has also developed this heart of deliverance and has actually achieved it.

Moving into the Amitabha Village is a skillful means to receive beings and guide them to the West. It is not easy! To be able to build an Amitabha Village on this land in Australia—alas! I can imagine that the construction funds, relying solely on the donations of kind-hearted people, were not easy to come by. This is the conduct of Practitioner Su: to do what is right and necessary with unwavering determination. This is their boldness and the source of their success.

Living for the Infinite

All these things from 'yesterday' continue into 'today.' The deliverance of sentient beings has no end; there is never a time to stop. As long as beings exist and suffering remains, the heart, conduct, and vows of the Buddhas and Bodhisattvas to deliver them will never cease. To live not for oneself, nor for a few relatives, but for the vast, immeasurable, and boundless sentient beings within a finite life—such a life is truly admirable! To be able to shoulder the responsibilities of the monastics while in the status of a lay practitioner, manifesting the heart, vows, and conduct of a Buddha or Bodhisattva—monastics, you must not look down upon such a practitioner! 'White robes' are merely a status, but the Buddha’s teachings speak of the heart. Practitioner Su’s heart is the Buddha-heart. What kind of heart do the monastics have? Is it the heart of an ordinary person, a worldly person? Or is it a heart that is purifying, a heart seeking the Dharma? Are you moving toward the realisation of your true nature, or are you standing still or retreating? Who among you has realised the Buddha-heart?

In such a situation, who would dare to say, 'Practitioner Su is just a layperson'? That would be to remain trapped in worldly emotions, failing to transcend the views of the world. It is true that what we learned in the past might suggest this, but the most precious thing is the actual verification in real life, transcending the ordinary state. This is not false; it is real. In such a situation, you must see clearly and understand, and give rise to a heart of respect and admiration! However, I do not blame you; even I did not see clearly or understand, so what qualification do I have to criticise anyone? Fortunately, although I lack the qualification to criticise, I at least have the opportunity to speak clearly. This has taught me a lesson—a precious lesson that could never be learned from ancient books or sutras. This is the 'yesterday' part.

The Wisdom of the Present Moment

As for 'today,' it represents every 'now.' Every 'now' constitutes the past, present, and future. That is to say, the past was also composed of every 'now,' and now that these moments have accumulated, they have become the past. The present is also composed of every 'now,' and is the future not the same? Therefore, while speaking of every 'now,' the 'now' has already become the past, because as I speak, the 'now' is constantly emerging. Thus, a wise person who truly knows how to live does not use mental notes, does not generate thoughts, and does not give rise to delusions.

Because mental notes, thoughts, and delusions, aside from polluting your own heart, are constantly changing. The state is always changing, the heart is always changing, the thoughts are always changing, and the delusions are always changing. How can any plan or contemplation keep up with these constant changes? It only exhausts the heart and leaves it without a moment of purity. Moreover, all these changes are illusory. When you are without a body, after you have passed on, they become matters of 'yesterday.' Not only can you not take them with you, but they will cause your spirit to be burdened with more worries, troubles, and karma. Since this is the case, why not let go? A wise person who truly lives in every 'now' is one who is without heart, without thought, without self, and without selfishness. Whether it is 'yesterday' or 'today,' it is the same. Whether it is the past, the present, or even the future, it is all the same. They are not restricted by time or space. Time and space can be integrated into one, clearly and distinctly within the heart. This is absolutely not something that can be described by any word, any sentence, or any situation—that coolness and ease within the heart. Yes! This is the state of one who has realised the Buddha’s teachings. Although the Buddha’s teachings do not speak of 'states,' one cannot help but use words to describe and express that condition. Although what is described is but a tiny fraction of that coolness and ease, it is enough! I am very fortunate to have gained a slight understanding of this at this time.

The Humility of the Buddha-Heart

In the past, I was arrogant. Why do I say I was arrogant? Because now I know that the true 'emptiness' and 'no-self' far transcend what I had learned and perceived in the past. It turns out that I only knew such a tiny bit of the Buddha’s teachings. To have been so pleased with myself after taking only a single ladle of water from the ocean—this is truly a sin! A sin! As Practitioner Su once said, 'People have nothing to be arrogant about. Can you be more capable than Namo Amituofo?' This is the truth! The more one knows Namo Amituofo, the more one feels one’s own insignificance. Because I had not yet recognised Namo Amituofo, I was arrogant and conceited, thinking I had done so much, done so well, and that what I was doing was unparalleled. I was wrong! Wrong! No matter what you do, it does not compare to even a tiny fraction of Namo Amituofo. Only by having such a heart can one be considered to have a slight understanding of Namo Amituofo.

In life, one must truly be humble and modest. There is so much we do not know. Unless one is like the Buddha, knowing and seeing everything, unless one is like Namo Amituofo, whose Dharma Body encompasses all, one has no qualification to be arrogant. Even if one is like the Buddha, one is even more humble and modest. If you could experience how gentle Namo Amituofo is when teaching you, it would truly be moving—like a compassionate father or mother speaking to you. If the Universal Buddha is so humble and modest, treating everyone as a Buddha, who else can be arrogant, thinking they know so much, have said so much, and have done so much? It is truly arrogance. In fact, one’s own shortcomings are still far too many!

The Practice of the Forty-Eight Vows

Those who study the Pure Land path know they must share the same vows and conduct as Namo Amituofo’s Forty-Eight Great Vows. We know this in principle, but how many truly understand the meaning? How many have truly made the Buddha’s vows their own and are walking steadily according to them? I am ashamed. I can speak of them very perfectly, but how much have I actually done? It is truly hard to answer. I spoke eloquently without having actually done it; I am truly ashamed! Because as long as there is selfishness, as long as there is an 'I' doing anything—especially regarding the Forty-Eight Great Vows—then it is not called 'acting according to the Forty-Eight Great Vows.' Because there is not a single trace of 'I' in the Buddha’s vows, not a single trace of selfishness. Therefore, as long as there is an 'I-heart,' 'I-thought,' 'I-attachment,' or 'I-selfishness,' if you say you are acting according to the Forty-Eight Great Vows, then in fact, you are not acting according to a single vow, and you have already strayed from the path. Those who are truly selfless, without self, without heart, and without thought, who act according to the Buddha’s Forty-Eight Great Vows—they are the ones to be admired. No wonder Practitioner Su could realise their true nature.

One is often one’s own greatest enemy, because not only do you fail to see your own problems clearly, but you see them wrongly and act incorrectly without even knowing it, all while being pleased with yourself. No wonder a mark is made against you in the laws of karma. To have a mark made against you means you have created karma. You did not provide a good example, but instead provided a wrong one, leading everyone to stray. Most importantly, they cannot enter the Western Pure Land of Ultimate Bliss. How can a mark not be made against you? This is something that those who propagate the Pure Land must be extremely cautious about!

To speak plainly and clearly: you must remove the 'I'—my body, my views, my attachments. You must remove selfishness. Anything that brings even the slightest benefit or profit to yourself must not be done. If there is something that brings even the slightest benefit to sentient beings, you must do it quickly. That is the right way! That is living in every 'now,' and that is how you can be worthy of yourself. Especially for monastics who shoulder the important responsibility of propagating the Pure Land, only in this way can you continue to advance on the great path to the West, and only in this way can you lead the vast masses who have lost their way toward the path to the West, leading those who cannot find an exit, who are anxious and unsettled, toward the peaceful and steady Pure Land path, heading straight for the Western Pure Land of Ultimate Bliss! Even doing this is just what monastics and the fourfold assembly should do; it is your fundamental duty.

The Buddha is in Your Heart

In fact, Namo Amituofo is in everyone’s heart. As long as there is a Buddha in your heart—truly a Buddha—and every thought is of the Buddha, and you advance according to the Buddha’s footsteps, you are the Buddha’s treasure! The Buddha is always in your heart, always in your every word and deed, always in your every move. If the heart does not leave the Buddha, and the Buddha does not leave the heart, this is the true appearance of a Pure Land practitioner, a Buddha-name chanter, and a propagator of the Pure Land, because the heart has become pure!

'Yesterday and Today'—in fact, there is no barrier of time or space. If you can truly achieve this, it means you have opened your heart and can encompass all things. Time and space cease to exist, merging into one state, all within your heart. If so, what is there that you do not know? What can cause you to have obstacles? What can make you unable to walk away, unable to let go, unable to see through? What is difficult to pick up or difficult to put down? Nothing! All of this is clearly understood in the heart; it turns out that these are all illusory realms.

You must truly live in every 'now.' If every 'now' is selfless, without self, and without thought, then that is correct. The Buddha has given us the best Dharma Jewel: the six-character name 'Namo Amituofo.' Truly chant the Buddha’s name, bring forth the true benefits of the Buddha-name, and you will be able to penetrate time and space. Chant the Buddha’s name well—not just chanting with the mouth while the heart is without the Buddha, but with a heart that truly has the Buddha, treating every sentient being as a Buddha. Then, the chanting of the Buddha’s name will be successful. Gratitude to my compassionate Buddha!

I will say this much for today.

Namo Amituofo.

Shi Jingkong, with palms joined.

At the Western Dharma-Nature Land of the Hsiang Kuang Pure Land Buddhist Centre, Australia.

August 23, 2022, 10:50 AM."