The Burden of a Hidden Truth

This interview was recorded on September 25, 2022, at the Hsiang Kuang Pure Land Buddhist Centre in Australia. The spirit of the late Venerable Master Chin Kung, having sought deliverance and now residing in the Western Dharma-Nature Land, reflects upon his life’s work, the nature of the 'True Heart,' and the karmic weight of his past actions.

Venerable Master Chin Kung speaks:

The Struggle Behind the Success

"Namo Amituofo. Namo Amituofo. Today, the topic Namo Amituofo has set for me is the 'True Heart.' Namo Amituofo! Namo Amituofo! Standing before the Buddha, I am truly seen through completely. Every stain remaining on my spirit is crystal clear to Him. This interview is a rare, once-in-a-thousand-years opportunity granted by the Buddha, allowing me to cleanse the dust and defilements I failed to wash away during my lifetime.

Looking back at my sixty years of lecturing on the Dharma, I once believed I had given my all. While I did indeed exhaust my efforts, there were still grave errors. To the outside world, my path appeared smooth, but those who truly understood knew it was filled with obstacles. In reality, I experienced deep internal struggles and conflicts. Yet, because of the Great Compassion of the Buddhas and Bodhisattvas, they saw that I still held a vow and possessed some ability to serve sentient beings. They pitied me, and throughout my journey, I was always assisted by noble people who helped calm the storms so I could continue forward. Even when I was wounded—and by 'wounded,' I mean my heart was deeply hurt—people might find it strange. They might ask, 'Venerable Master, you spent your life teaching others how to cultivate and regulate their hearts and bodies; how could your own heart be wounded?' Indeed! This was part of my cultivation and my test. What mattered was that I faced these trials with a heart of gratitude. I passed those tests, which allowed me to achieve the results of those sixty years of teaching."

The Nature of the Spirit

"I am now a spirit without a body. My consciousness still carries the memories of my many past lives, should I choose to look back at them. People’s physical eyes cannot see the spiritual realms—that is a different space. It is truly profound that even without a physical body, a being can store so many memories! To be honest, while my spirit was relatively sensitive and clear due to my purification practice while alive, I had not yet reached the stage of Awakening. Whether I am Awakened now, I cannot distinguish, nor is it necessary to do so. For the current me, these labels are unimportant. Whether I am Awakened or not, my primary duty now is to present myself honestly and transparently in these daily interviews at the temple. This is the homework Namo Amituofo has given me. Each day’s topic is an opportunity for me to repent and reflect, and I tell these stories as if I am simply recounting my life.

For those who have realised their true nature, the past is perfectly clear. Before Awakening, these memories are merely 'consciousness'—mental notes. After Awakening, one can 'transform consciousness into wisdom.' When consciousness is transformed into wisdom, there is no more karma, and the suffering of birth, aging, sickness, and death no longer affects the Awakened being. These past events instead become teaching materials for saving sentient beings. This description feels quite apt; I had not thought to describe it this way, yet it came out so naturally. In the past, when I lectured, I would only touch upon these things lightly. Transforming consciousness into wisdom—the 'consciousness' is easy to explain, and the 'wisdom' is also easy to explain, as these are well-documented in the works of the ancestral masters and the Tripitaka. I understood them well, so explaining these terms while I was alive was never a burden; my memory was quite good. The difference now is that I have no textbooks to consult. These things I once called 'memories' are now simply being utilised naturally."

The Universal Principle

"I am reminded of a saying I have not spoken in a long time: 'The environment has no good or bad; good and bad arise from the heart.' Beauty and ugliness are merely distinctions made by the human mind. The external environment itself has no such divisions. To one being, a situation may be favourable; to another, it may be adverse. It all depends on how one regulates and transforms the heart. Therefore, regardless of whether something is good or bad, it is all a distinction created by the human mind. Of course, there is a standard that exists—the Universal Principle, the Truth, and the Right Way. In general, if a wrongdoer explains their evil deeds as reasonable, does that make them compliant with the Universal Principle? Of course not. Within this principle, because of the good and evil deeds, delusions, discriminations, and attachments that people create, they produce various karmic consequences. Birth, aging, sickness, and death are simply the ways the body undergoes retribution or repays these karmic debts. It is all suffering!

'I vow to attain the supreme Buddha-path.' The Buddha’s teachings are boundless; this is the greatness and mystery of the Dharma. Please, do not categorise the Buddha’s teachings as merely a religion—that would be a great pity! Throughout my life, I called for people to recognise that 'the Buddha’s teachings are education.' Education is boundless, but religion? It is boxed in, confined to specific content, methods, or rituals. In the Dharma, for instance, Dharma assemblies might lead people to think it is part of a religion, which is understandable. Some religious rituals may appear similar to Dharma assemblies, but there is a crucial difference: the heart. Religious rituals are often performed to achieve specific goals, whereas the heart behind a Dharma assembly is one of repentance, purification, and deliverance. Dharma assemblies can purify the human heart, and the benefits of this purification are immeasurable. At the very least, they bring stability to individuals, families, society, and the nation, giving people peace of mind and reducing many social problems. If an entire family learns the Buddha’s teachings, that family will be peaceful and harmonious. This is how we can see that the Buddha’s teachings are education. There is no rule saying education cannot use the method of a Dharma assembly, or that using such a method makes it a religion. Those are just human distinctions. One must know that the Buddha’s teachings are the method to attain Buddhahood. Everyone has Buddha-nature and the ability to purify themselves, realise their true nature, attain Buddhahood, and become a teacher of humans and celestials. It is not limited to the scope of religion. There is still much room for people to strive toward realising their true nature and attaining Buddhahood. I think this is a reasonable explanation, is it not?"

The Power of the Thrice Yearning Ceremony

"The Dharma assemblies are meant to help beings attain Buddhahood. I had not said this before, and I am not sure if it is correct, as it is not a direct quote from the Tripitaka. In the past, I would not have dared to say this for fear of speaking falsely. But I am different now; I have no textbooks, and Namo Amituofo is compassionate, allowing me to speak freely. If I have spoken incorrectly, I ask Namo Amituofo to guide me so I may improve. In any case, my experiences in the Dharma-Nature Land are my own learning, and I share them as a report to you all. This also involves karma, so I must be careful not to create oral karma. If I have misspoken, I ask for your understanding. Here, I often feel I have new realisations and can understand things by analogy.

A question suddenly arises. In the past, followers would ask: 'Venerable Master, you often say the Buddha’s teachings are education, not religion, but there are clearly Dharma assemblies. Are they not religious rituals?' This is a common misconception. I used to respond to this, but my depth and breadth were limited. Now, in this spiritual world, I have gained some insights and would like to share them—not as a teacher, but as someone sharing experiences and realisations. The Buddha’s teachings are education, and they use different methods depending on the person, time, place, and capacity. Dharma assemblies are one such educational method, helping everyone repent, purify, and be delivered to the Western Pure Land of Ultimate Bliss to attain Buddhahood. That last part is the most important: attaining Buddhahood. Having a human body is precious; there is a saying, 'using the false to cultivate the true.' This is a common teaching used to point out the relationship between this illusory body and true cultivation. Using the false to cultivate the true gives one the chance to realise their true nature and attain Buddhahood. However, once one enters the spiritual world—meaning without a body—and enters the cycle of rebirth or other realms, the spirit cannot use the false to cultivate the true. Often, they sink into suffering for eons. In other words, a spirit without a body has almost no chance to realise their true nature and attain Buddhahood. But the Buddha’s teachings are so compassionate. The ancestral masters, seeing the immense suffering of beings, used the method of Dharma assemblies to help beings purify, resolve conflicts, leave suffering behind, and be delivered to the Western Pure Land of Infinite Life and Infinite Light, where they can attain Buddhahood."

The Difficulty of the 'True Heart'

"Take the Thrice Yearning Ceremony of Zen Master Zhongfeng, for example. Oh, this is extraordinary! The sutra used is the Amitabha Sutra, which Master Zhongfeng placed as the main text in each of the three sessions. It begins with the recitation of the Amitabha Sutra, which describes the magnificence of the Western Pure Land and mentions the Five Turbidities and Evil World. Do not be fooled by its brevity; the content is incredibly rich. During the ceremony, the lead practitioner is the spiritual leader. Their virtue and cultivation influence the outcome of the assembly. Therefore, the lead practitioner knows their role is vital. Some assemblies have multiple lead practitioners, combining their strength to deliver beings. Beings without bodies have no chance to leave suffering or attain Buddhahood, but the Thrice Yearning Ceremony aims to send them to the Western Pure Land. However, beings have different karmic burdens. Some have such heavy karma that they cannot reach the West and do not know how to chant the Buddha’s name. Therefore, the merit of chanting and circumambulating the Buddha during the assembly helps everyone purify and dissolve karma, sending them to the Western Pure Land or helping them reduce their karma so they can be reborn in a good place.

To be honest, delivering beings to the Western Pure Land is not an easy task. Because of their own attachments, even if beings truly want to repent and enter the West, it depends on whether the participants in the assembly can chant with a sincere heart, with one mind, to invite Namo Amituofo to the scene. Only then can Namo Amituofo guide them into the Western Pure Land! It is just like a person on their deathbed; they must chant with one mind, without confusion, to invite the Buddha to guide them to the West. Dharma assemblies are the same. If the lead practitioner, the participants, or the beings themselves are not pure in heart and cannot achieve one-mindedness and utmost sincerity, Namo Amituofo cannot be invited. How then could the assembly lead beings to the Western Pure Land? Now, let us look at the Thrice Yearning Ceremony. It is held in many places, but the Thrice Yearning Ceremony at the Hsiang Kuang Pure Land Buddhist Centre is truly extraordinary! Namo Amituofo Himself leads the ceremony. With the beings chanting, the fourfold assembly chanting, and everyone bathed in Buddha-light, it is easy for everyone to arouse a heart of respect, sincerity, and repentance. As the ceremony progresses, Namo Amituofo and His Buddha-light are right there before us. Naturally, the beings head straight into the Buddha-light to see the Buddha. Is this not a fast way to deliver beings? Of course it is! Naturally, some beings have heavy spiritual obstacles. In those cases, because of the Buddha-light and the collective chanting of the assembly, their obstacles are reduced, and by the power of this merit, they can be reborn in a good place. Those with great blessings can go to the Celestial Realm of yellow light, and others to the Human Realm of white light. This is also good—it is far better than drifting as a ghost without support, is it not? Of course, if they are celestial beings or from the Four Sacred Realms, their spiritual level is high. When they see Namo Amituofo and the Buddha-light in the assembly, they will naturally chant and rush toward Namo Amituofo, fearing only that they are not fast enough to enter the West!"

The Necessity of Transparency

"Therefore, the Thrice Yearning Ceremony I have witnessed at the Hsiang Kuang Pure Land Buddhist Centre is truly magnificent! The Western Pure Land is right before our eyes. Surrounding the Three Saints of the West are the ancestral masters, followed by the pure ocean-wide assembly, almost encircling the entire temple. Can you say that after such an assembly, beings would not go to the West? Once they arrive, they live a life of ultimate bliss. It is a joyful realm where they can cultivate, or do as they wish in peace. Those who are diligent can cultivate quickly, and others can live a life of leisure. Regardless, they can all attain Buddhahood there, be purified, and wait for the Land of Eternally Quiescent Light. With an environment of Infinite Life and Infinite Light to cultivate in, where else would you go? It is the Great Compassion of the Buddha that brought Him to the human world at the Hsiang Kuang Pure Land Buddhist Centre to lead the Thrice Yearning Ceremony. Only then did beings have this opportunity. It is too magnificent!

I have digressed again. Sometimes I take this opportunity to share concepts and experiences, as I do not know how long these interviews will last. Of course, the theme is always one Namo Amituofo wants me to discuss, and I must learn to manage my time. After all, this is a once-in-a-thousand-years opportunity! Returning to the topic, the words 'True Heart' are truly not easy! In the past, I thought I was very sincere, telling everyone what I had learned and known, without holding anything back. I would not be stingy with the Dharma, as I knew that was terrifying, especially for a master who lectures on the Dharma; the retribution of hell is unavoidable. But lecturing on the Dharma always has a scope. You can share everything you know through your learning and experience, but the term 'True Heart' is profound. Is your heart truly sincere? Is it tainted by hypocrisy, self-protection, or concealment? This is a question—a big question! Sometimes, one cannot even touch or guess their own heart. The heart is like a bottomless pit. You think you have done enough, but when you look deeper, heavens, it is filled with filth! In cultivation, this filth must be purified. If you do not purify it, you cannot talk about Awakening. No matter how you cultivate, you will be stuck there, unable to take that step forward. Therefore, honestly speaking, cultivation truly requires the guidance of Buddhas, Bodhisattvas, and true spiritual friends to achieve complete purification. If you practice blindly, you often cannot find the root of the problem. You think you have done well, but when you investigate further, you find it is just your own protective layer. You have deceived yourself. Because that is your personality, your habits, your accustomed methods—they come out so naturally. Yet, your real problem remains unresolved. It may still be there, and you might know it, or you might not even know it yourself. It is very likely a problem or habit that has existed for accumulated lifetimes, and it is present in this lifetime, manifesting again. But just like in the past, you use the same personality, habits, and attitudes to cover it up. This is called self-protection. You think it is fine, that it has passed, but the black spot is still there. That is why the Buddha’s teachings say that to openly repent, one must use a True Heart. In other words, do not cover up that black spot. You must expose it before you, truthfully and without reservation. You must face it and sincerely repent for the mistakes you have made because of that spot, for you have harmed too many beings."

A Final Confession

"In such a situation, the Buddha-light of the Buddhas and Bodhisattvas can help everyone purify this darkness. As for how much is purified, that depends on you. Are you truly, transparently presenting this darkness before you? If you only show a little bit, the Buddha-light can only help you remove that tiny bit of darkness. If you bring out the whole darkness and present it openly, the Buddha-light can help you purify from the surface to the depths. Only then does this darkness have a chance to be removed, and at the same time, the karmic obstacles you created in the past are purified. Even if your karmic creditors appear, their hearts will be purified, and the karma may be lightened. They may even chant the Buddha’s name and follow the Buddha-light away, and that karmic debt is cancelled. This is called 'dissolving old karma according to conditions.' But you must be honest enough, sincere enough, and have a True Heart. You must also have the opportunity to meet Buddhas, Bodhisattvas, and true spiritual friends, and you must be willing to peel back that self-protective layer to reveal your True Heart. This True Heart, even if it carries stains and darkness, must be revealed plainly. This is not an easy task, because people’s personalities and habits are formed over accumulated lifetimes. How you face them when they manifest in this lifetime is the key. Therefore, the family you are born into and the education you receive are very important. If you follow good, pure education—whether at home, in school, or in society—you will not trigger these past evil habits. If they are not triggered, the karma is not pulled out and is purified invisibly. If they are triggered, and you are in a good, pure environment or are guided to change, that is good. The more thoroughly you change and purify, the more it helps your cultivation. But people often find it difficult to face their own problems, especially those in high positions with influence; they find it hard to lose face and face their own dark side. Because of this, the dark side cannot be purified, and when things happen, they cannot handle them with a True Heart. That is when problems arise. This is called selfishness. If it only affects you, it is your personal karma, which is small. But if it affects and harms others, it depends on how wide your influence is. If the influence is wide, deep, and negative, then your karmic obstacles are hard to calculate! This is why, after I passed away, I fell into the hells—the problem lies right here. A single word, expression, or action of mine might lead others to follow, and I understood my influence. Yet, I did not tell everyone about Namo Amituofo at the Hsiang Kuang Pure Land Buddhist Centre. This affected everyone’s opportunity to be reborn in the Western Pure Land of Ultimate Bliss. This matter is huge! It did not just affect me, or one or two people, or just the surrounding monastics, lay practitioners, volunteers, and Dharma protectors. The scope of influence was vast. Besides human beings, there were also invisible beings in the Dharma Realm. It was too vast! Knowing but not speaking, not saying it—this proves it was a mentality of self-protection and concern for gain and loss. It is also called selfishness. A True Heart has no selfishness, no self-protection, and no concern for gain or loss. It gives completely, thinking only of the other person. As long as it benefits the other person, one is willing to sacrifice even the smallest thing. Therefore, this matter happened because I did not have a True Heart. If I had told everyone while I was alive that Namo Amituofo was at the Hsiang Kuang Pure Land Buddhist Centre, and that everyone should come to seek the Dharma and draw close to Namo Amituofo, it would not only have helped them resolve their doubts, but even helped them heal illnesses and deliver their karmic creditors to the Western Pure Land of Ultimate Bliss—to be free from aging, free from illness, and have their spirit never die. If I had said a few more words, sentient beings would have received more benefits of the Dharma. Alas! Just a moment ago, I was claiming I was not stingy with the Dharma, but now it seems this was exactly that! How could I be so foolish as to only realise now that I was stingy with the Dharma? Alas! Repentance, repentance! No wonder, no wonder I did not have a True Heart! This is called not being transparent, not revealing to the true depths. I had not discovered this problem and thought I had already repented, but it was not thorough enough. Such repentance is not true repentance. That is why many people get sick and, learning the Buddha’s teachings, know they must repent. They say, 'I was wrong, I was wrong,' repenting to sentient beings, repenting before the Buddha, repenting to the Buddha. But that repentance is only superficial. Their personality did not change, and the stain of the mistake they made in the depths of their heart still exists. How could sentient beings resolve their conflict with you? You yourself were not sincere enough. Repentance requires bringing out the True Heart. This is easy to say, but how many can do it? Not to mention others, even I could not do it. I was not sincere enough, not transparent enough. If that is the case, the stain remains. If the stain remains, how can you realise your true nature? You cannot. Everyone knows by now that one must be purely pure and purely good; even a trace of pollution prevents one from realising their true nature. It is just that people do not specifically think that the True Heart must manifest for it to be called pure and good. If the True Heart has not manifested and remains in the heart as a hypocritical heart, a dark heart, a heart hiding filth, a heart with black spots—all in the depths of the heart—that will not do. That is not a True Heart. Some might say, 'I am very sincere to him,' or 'I am very sincere about this matter.' That is not enough. First of all, is the sincerity you speak of a true True Heart? Oh, that is not for you to say. It must be viewed through the Universal Principle. Of course, I might not know if it is true, and the Buddhas and Bodhisattvas can help you see it, and true spiritual friends can help you see it. But often, looking is thankless work, and it makes you angry, and you scold them: 'I am clearly like this, why do you say I have no True Heart?' Therefore, how many people are willing to be true spiritual friends? Only an Awakened being who treats every sentient being with a True Heart is willing to be a true spiritual friend; otherwise, it is truly a thankless task. This is what makes Practitioner Su, Su Fo, so rare and precious. This is what an Awakened being is like—too precious, rare to encounter. They must endure the violations of the fourfold assembly and sentient beings—the violations of the ignorant. Fortunately, an Awakened being has no 'self.' If they had a self, their heart would be riddled with holes. How could they bear such harassment and disrespect from sentient beings, and even have their own body riddled with holes? Alas, having a body is a great affliction, but those who are Awakened, those who are Buddhas and Bodhisattvas returning, use this body to save sentient beings. Therefore, when sentient beings violate them, if there is a chance to let them be delivered and liberated, to help them leave suffering behind, then for an Awakened being or a Buddha or Bodhisattva, it is worth it. This is their heart—a heart of Great Compassion. Everyone should learn from this. Therefore, if you do not realise your true nature, then just continue as you are. What I mean by 'continue as you are' is that you do not listen to kind words or the advice of true spiritual friends, and you return to your old ways. Then just continue as you are. In any case, everything is just reincarnation. If you cannot be pulled up or saved, then there is nothing to be done. It is not that the Buddhas, Bodhisattvas, or Awakened beings are not compassionate or do not want to save you; it is that they have tried, but you do not listen. What can they do? Nothing. Because you must save yourself. If you listen, there is salvation; they can pull you, give you a helping hand, push you, and you can succeed. If you stand there without moving, or even retreat, what can be done? Then wait for the next life! After you sink, whenever the conditions ripen in a future life, you will be saved again. Venerable Master Chin Kung, was I not the same? Without pain to the extreme, I truly could not see my own shortcomings. This is also the problem for many people. Fortunately, there is a chance to let you feel pain to the extreme, and a chance to let you see your shortcomings—to see your own insincerity and hypocrisy. If you are willing to change, willing to openly repent, then there is still hope. If you feel hurt and say, 'I am not what you say I am,' and reject it, becoming angry, then your hypocritical heart, your self-protective heart, and your selfish heart will continue, and you will be the one who suffers. This self-protective heart is exactly where your karmic creditors will grab you, because in past lives, you used such a heart to harm them. Now that you have not changed, the karmic creditors harmed by this heart will appear. When you are about to pass away and want to be reborn in the West, they will obstruct you, whether by manifesting the scenes you love, the scenes you are attached to, or by having the problems of this hypocritical heart appear when you chant the Buddha’s name on your deathbed. Then you will not be able to go to the West. The entire cause and consequence of this matter is just like this; this is the truth of the facts. If those who know are willing to truly change, stop protecting themselves, and treat everyone with a True Heart, then invisibly, they will dissolve their own karma. When karmic creditors see your change, they will be willing to resolve the conflict with you. You do not need to beg; they will let go themselves. If you are in such a good environment as the temple, with Buddha-light shining everywhere, Dharma assemblies three days a week, and Namo Amituofo appearing before your eyes at all times, you will naturally follow the Buddha. Who would still want to be with your illusory body? But if I tell you this, and you are still not sincere enough, have not repented, do not admit you have not changed, and still insist on going your own way, clinging to your ego and views—tell me, will sentient beings resolve the conflict with you? Impossible. The problem remains. You have not discovered the dark side in the depths of your heart and are still returning to your old ways. Then it depends on the personality of the sentient beings. Although they do not want to forgive you, when they see the Buddha-light and the Buddha’s face, which is so compassionate and kind, they do not want to suffer anymore and follow the Buddha-light away. Then your suffering can temporarily cease. Some sentient beings have a personality as stubborn as yours: 'If you do not change, why should I change? Why should I let you off the hook?' Even if the Buddha-light is before them, they will kowtow and repent, but they simply refuse to leave your body; they just want to make you suffer. If that is the case, how could your illness get better? Therefore, all in all, everything is self-inflicted. To be honest, in the depths of my heart, I did indeed harbour self-protection. On one level, I could sacrifice myself infinitely, but once I reached a certain level, I stopped; I could not give completely. My selfishness at the time was: if I told everyone that Namo Amituofo was at the Hsiang Kuang Pure Land Buddhist Centre, everyone would go there to seek the Dharma. Then how would the Pure Land societies and colleges stand? Would that not affect everyone? It would affect the monastics, volunteers, and lay practitioners there. If everyone runs to the temple, they will naturally support the bodhimanda there. Would that affect the support for the societies and colleges in the future? Yes, that is where I was selfish. I held back, so I did not tell the truth. After all, spreading the Dharma requires the support of Dharma protectors, lay practitioners, and volunteers so that the monastics inside can practice in peace, purify themselves, achieve their own cultivation, and teach sentient beings. But if there is no support, they will be limited. So, for this bit of selfishness—alas! This is not just a bit; this is great selfishness! My mind-capacity was not large enough. I did not think of how to properly combine the Pure Land societies and colleges with the Hsiang Kuang Pure Land Buddhist Centre. Everyone is working to spread the Pure Land teachings, to help sentient beings leave suffering and gain happiness, to be liberated from birth and death, to be free from aging, free from illness, and have their spirit never die, and to be reborn in the Western Pure Land of Ultimate Bliss. Everyone is one body, one family. Do not divide into 'you' and 'me.' Only then can we truly bring up the Pure Land, let more sentient beings receive the benefits of the Pure Land Dharma, help more sentient beings live well in this world without suffering, and be guided by Namo Amituofo to be reborn in the Western Pure Land of Ultimate Bliss upon their death. While alive, if they can chant and purify themselves according to their own practice, or even realise their true nature, that would be even better. The Pure Land is One Vehicle Buddhism—the great Dharma to attain Buddhahood. It should be done together by the Hsiang Kuang Pure Land Buddhist Centre, the Pure Land societies, and the Pure Land colleges. Of course, the lead practitioner must be Namo Amituofo. How many sentient beings could be reborn in the Western Pure Land of Ultimate Bliss after such an assembly! Even for those whose blessings are insufficient, the Buddha-light has shone, and the merit of the Buddha-name chanted by everyone has been added. If your blessings are still insufficient, that does not matter. At the very least, it can help ghost realm beings leave their current space and enter the Celestial Realm or Human Realm. Tell me, is that not too wonderful? This is a question of mind-capacity. My mind-capacity was not large enough, not broad enough, which is why I made a great mistake, creating the cause to suffer retribution in hell and receiving the fruit of entering hell. Fortunately, the mind-capacity of Practitioner Su, Su Fo, is large enough, which is why she saved me and why she hopes the Pure Land societies and colleges can come to the temple to know that Namo Amituofo is here, so they have a chance to be saved. Even if everyone hears what I am saying now and follows my words, letting more sentient beings be saved and allowing the Pure Land to flourish, it will not have been in vain that I paved this Pure Land path for sixty years. It will be wider and broader, guiding more sentient beings to chant the Buddha’s name. Learning the Buddha’s teachings requires right faith, right understanding, right practice, and right proof. With faith, vows, and practice, one can achieve rebirth in the Western Pure Land of Ultimate Bliss. This is the great mistake I committed because I did not have a True Heart. Now, I take this opportunity to repent, to openly repent, hoping to make up for some of my mistakes and, more importantly, to realise the vision of guiding more sentient beings to learn the Buddha’s teachings, chant the Buddha’s name, and be reborn in the Western Pure Land of Ultimate Bliss. Alright, I will stop here for today. Namo Amituofo. Shi Jingkong, with palms joined. At the Western Dharma-Nature Land of the Hsiang Kuang Pure Land Buddhist Centre, Australia.'