The Call to Return Home

This interview was recorded on September 21, 2022, at the Western Dharma-Nature Land of the Hsiang Kuang Pure Land Buddhist Centre in Australia. In this testimony, the spirit of Venerable Master Chin Kung reflects on the profound meaning of 'returning home' to the Western Pure Land, sharing his insights from the Western Dharma-Nature Land and his deep gratitude for the deliverance provided by Namo Amituofo and Practitioner Su.

Venerable Master Chin Kung speaks:

"Namo Amituofo. Today, the topic Namo Amituofo has given me is 'Return'. Upon seeing this title, my heart was truly stirred! Although these two words appear simple, their inner meaning is profound and far-reaching."

The Call of the Compassionate Father

"I feel as though I have heard the repeated calls of Namo Amituofo, summoning us: 'My children, return home! When you first departed for the human world to save sentient beings, I rejoiced in your great compassion. But I did not intend for you to descend into the human world to suffer, nor to fall into the cycle of rebirth! If you suffer for the sake of sentient beings, that is good; but if you suffer for your own sake, then this journey has been a wasted one. Return! Return, my children!' Namo Amituofo, our compassionate Father, is forever waiting for us, His golden arms extended, waiting to welcome us home. Is this a message Namo Amituofo is sending to me now? I have received it. The Buddha is our compassionate Father, always waiting for us to return home. Our true home is the Western Pure Land of Ultimate Bliss, and that includes me.

As I am now, I am still halfway there; I have not yet stepped through the threshold of our home. Although I spent my life chanting the holy name of my compassionate Father, 'Namo Amituofo', and although I constantly told everyone of the wonders of the Western Pure Land and the great compassion of the Forty-eight Great Vows, after I passed away, I still suffered for my own sake. Suffering for one's own sake is the result of selfishness. Fortunately, I was rescued by my compassionate Father. I am currently at the Western Dharma-Nature Land, which is a transit station midway to the Western Pure Land of Ultimate Bliss. This means that here, one can rest and listen to the Dharma to transform one's heart and spirit. Whatever one did in the past or whatever status one held, it is all in the past. Once you enter the Western Dharma-Nature Land, it is a fresh start. The environment here treats everyone fairly; every person who enters can come into contact with this pure, virtuous, and dignified environment. Naturally, previous evil thoughts and bad habits do not manifest. One begins to chant the Buddha's name, preparing to return to the West."

Cleansing the Dust of the World

"Otherwise, after everyone makes a trip to the human world, they return covered in dust and grime, looking neither human nor ghost. One always needs a place to tidy up, to wash away the stains and filth from one's body, to change into a set of pure clothes, to wash one's face, and to soothe the heart. One must also listen to the sutras and hear the Dharma, letting go of the worldly thoughts, delusions, discriminations, attachments, reflections, and plans that one carried before entering the Dharma-Nature Land. Clear them away and cleanse this heart.

While listening to the sutras and hearing the Dharma, Practitioner Su constantly reminds everyone of what our original face was before our parents gave birth to us. Our true nature is our original face. Many people have forgotten this. I say 'many people' because that was my habit during the sixty years I spent lecturing on the sutras in the human world. Now, I must change my phrasing to 'sentient beings'. Boundless, immeasurable sentient beings—each one possesses this true nature, yet everyone has forgotten it. Perhaps they once remembered to seek it, but later, through the cycle of rebirth, they forgot again. To the ends of the earth, in this world or others, in the ten directions, and even throughout the void and the Milky Way, one can wander in the cycle of rebirth, depending on one's thoughts! Therefore, now that I have been purified here, and after seeing and hearing many things I had never seen or heard before, many matters have become clear. I have a deeper understanding than I ever did in the human world. In fact, this matter of rebirth is not limited to the six realms or the four sacred realms; we have all been through the Dharma Realm, the void, and even the Milky Way. This is not just a possibility; it is a certainty."

A Broader Perspective

"In the past, I only saw my own situation in this lifetime, or the situation of others in their current lifetime. Now, without the obstacles of a physical body, I rely entirely on this spirit, and my perspective is far broader than before. Added to this is the purified environment here and the settling of my mind over these days. This is not merely the 'five supernatural powers' of the ghost realm. I do not know how many powers I have now, but in short, I am much clearer. I understand many things as soon as I see them. I believe this is also the compassionate blessing of Namo Amituofo. For example, I am here now and can see the situation at the temple. If you want to know about something in the human world, a single thought is enough for it to appear naturally. This place is truly so similar to the Western Pure Land!

Beyond this environment giving me the opportunity for such change, I believe it also relates to one's own practice or vows. I can naturally see the past situations of others. I have even seen that some people were aliens in their past lives—not in human form, nor in the form of the six realms or four sacred realms. And it was not just for one lifetime; this indicates they had spent time on planets in the void and the Milky Way. I saw this situation among the fourfold assembly of disciples at the temple. I did not look at the situations of others, but this indicates that such a situation is not limited to certain people; it is a current reality."

The Oneness of All Beings

"The Buddha's teachings state that every sentient being is a Buddha. To attain Buddhahood, one must have a view of oneness. The Buddha's teachings never said that sentient beings in the Milky Way lack a true nature or do not need a view of oneness. Nor did they say that sentient beings outside the worldly realm or the ten directions do not need a view of oneness—that is, that they lack a true nature. It was never said. Therefore, we can know that the entire void has no national borders; there is no division of 'you', 'me', or 'him'. Everyone is one; everyone is a sentient being, including the Buddhas and Bodhisattvas in the Buddha-lands, who are also among the sentient beings. Everyone has Buddha-nature, everyone has a true nature, and everyone can find it again. The Buddha's teachings are truly too profound.

This matter is something I never thought about while I was alive. Most of the time, I was limited to the six realms and the four sacred realms. As for the void beyond that, the sutras mention it, and I would try to understand it; but where the sutras did not mention it, I lacked the wisdom to know it, nor did I think of it. Now that I have arrived here at the Western Dharma-Nature Land, alas, these things have naturally fused together! There are no sutras for this, nor any commentaries by ancestral masters! For me, this is a major discovery, yet everything is happening so naturally. If it were not for this topic given to me by Namo Amituofo today, I would not have thought of it, nor would I have known when to speak or when not to speak. Everything is just speaking so naturally."

Education Beyond Religion

"Therefore, the Buddha's teachings are truly education, covering an infinite scope; they are not a religion. So-called education is teaching everyone the universal principles, the Truth, and the Right Way. These are not only followed by the human realm, the three good realms, the three evil realms—that is, the six realms—or only the four sacred realms; the entire void follows these principles. The word 'void'—is that not also a name given by people? When everyone speaks of the void, there is naturally a consensus: 'Ah, this is what is called the void.' When everyone speaks of the six realms, they know what the six realms are, because everyone uses this term to explain and learn. When speaking of the four sacred realms, one knows which four they are and what their situations are, because everyone speaks, listens, and learns in this way, so there is this consensus. When speaking of the Milky Way, or planets and aliens, one thinks of planets as celestial bodies outside the Earth; and aliens are sentient beings on planets outside the Earth. They do not necessarily have bodies; many are spiritual beings.

In fact, viewed from the perspective of oneness, the whole is one. The void is one, and sentient beings are one. Is such a heart not much broader? It is immeasurable and boundless! This is truly inconceivable. It is no wonder that after Shakyamuni Buddha attained Buddhahood, during his forty-nine years of traveling to teach sentient beings, or when lecturing on the sutras to his constant disciples, kings, and ministers, he often had deep feelings. There were some things that even after Shakyamuni Buddha spoke and stated them, people were still unable to understand. The Buddha's heart is boundless, and his vision is without limits; it is unobstructed. However, in the hearts of people, and even in the hearts of the Dragon and Heaven Dharma Protectors and the beings who came to hear the Dharma at that time, because they were in different spaces and forms, visible or invisible, everyone's heart-capacity was different. Regardless, the Buddha was at that height—the Universal Buddha. It is not that he wanted to be so high; he was naturally like that. That is why he could see everyone's heart at a glance, know everyone's problems, and see clearly the past, present, and future situations of every sentient being. This was all very natural, without the slightest bit of strain."

The Heart-to-Heart Transmission

"Such a state is truly enviable. Although the Buddha's teachings do not discuss 'states'—because speaking of states limits the framework—many times the Buddha's teachings cannot be spoken in words; they are transmitted from heart to heart. Therefore, at that time on Vulture Peak, Shakyamuni Buddha held up a flower and smiled. Venerable Mahakasyapa received the Buddha's heart, smiled, and stepped out. Thus, Shakyamuni Buddha transmitted the heart-Dharma to Venerable Mahakasyapa, becoming the first patriarch of the Zen school. This is not without reason. If you have not reached that state, you really cannot smile. At that time, the other disciples present felt strange: 'What exactly are the World-Honoured One and Venerable Mahakasyapa smiling about?' They did not understand the two of them communicating heart-to-heart. With that one smile, everything was encompassed within it.

Returning to the point, the meaning of 'Return' as spoken by Namo Amituofo—Namo Amituofo is the Universal Buddha, and all Buddhas walk the same path. Shakyamuni Buddha's heart is also Namo Amituofo's heart. It is just that every Buddha has their own vow and method of delivering sentient beings, so they receive beings with different karmic affinities. Regardless of which Buddha-land one enters, or which Buddha it is, it is the same. Once you arrive at this Buddha-land, the Buddha wants to help everyone purify and attain Buddhahood. The Western Pure Land of Ultimate Bliss is the same!"

The Natural Order of the Pure Land

"After entering, one naturally enters a certain space according to one's own practice, within the four lands, three grades, and nine levels. Yes, using 'space' to describe it is quite appropriate. One moves up step by step until entering the Land of Eternally Quiescent Light. The Land of Sages and Commoners dwelling together, the Land of Expedient Liberation, the Land of Real Reward, and then to the Land of Eternally Quiescent Light—in fact, are these terms like 'four lands, three grades, and nine levels' not also just names so that everyone can have a consensus and understand? When you truly enter the Western Pure Land of Ultimate Bliss, will anyone tell you which land, grade, or level you are in? I think you will naturally arrive where you are supposed to be and know that it is there. In short, it is just that natural. Therefore, what is mentioned in our 'Infinite Life Sutra', 'natural in the midst of natural phenomena', is spoken so well; it is truly just like that.

Many beings of the Western Land who make vows to descend to the human world to save their connected sentient beings—if they sink, they must eventually return to the Western Pure Land, right? They still have to return; it is just that one does not know how long they will sink. I believe that depending on the different levels of practice in the West, the time spent sinking after descending will be different, and the time to return to the West will also be different. Perhaps one sinks for a long time; perhaps one descends for this lifetime, saves all the connected sentient beings, and after this lifetime passes, one can return to the Western home. That is wonderful, not having to suffer in the cycle of rebirth! It is also possible that those with good skills will not only not be lost, but according to the different encounters of each lifetime, use their form in that realm to save sentient beings connected to them. That is also good."

A Call to the Disciples

"In short, if one engages in the seven emotions and five desires within the six realms, ending up covered in dust and grime, and even needs the Buddhas, Bodhisattvas, or these elder brothers from the Western Pure Land to come down and pull you up, that is truly shameful! However, it is good to be able to return to the Western home. Does that not include me? Alas, I am one of them. I originally thought I could return directly to the Western home; that after shedding this illusory body in this lifetime, my spirit could return directly to the West to see my compassionate Father. But I did not expect to take a great tumble and fall down. Fortunately, I was pulled up—pulled up by the cooperation of Namo Amituofo and Practitioner Su. Now I am on the halfway road home. I believe I can return home; there will be such a day.

I heard the latest news yesterday: if someone from the Pure Land Learning College or the Pure Land societies comes to the Hsiang Kuang Pure Land Buddhist Centre to find me, and confirms that the spirit never dies, and that I am indeed at the Hsiang Kuang Pure Land Buddhist Centre, then I can return to my Western home. I believe it! I believe it! Because I am just waiting for that day. Looking at these disciples—I should say 'Venerables', I dare not accept being called 'disciple', and although I am called 'Master', I dare not accept that either, because I did not set a good example. So, I will respectfully call everyone 'Venerable', and there are also lay practitioners and volunteers. It is best if the Venerables come; what they say is more convincing. Of course, there are also some Dharma protectors; all are fine. One cannot have discrimination. As long as someone can come to the Hsiang Kuang Pure Land Buddhist Centre in Australia and know that my spirit is here and never dies, then I will have the opportunity to go home—to my old home in the Western Pure Land of Ultimate Bliss. I hope everyone can hear this and come here once; only then can it be considered 'listening'. In fact, it is because I did not listen that I need this. If I had listened at the beginning, listened to Namo Amituofo and Practitioner Su, there would have been no need to make everyone work so hard. Oh, it is not hard, not hard at all. I am enjoying myself here; such a good environment, it is truly an enjoyment! Here, everyone receives the same treatment; it is truly an enjoyment."

The Path to Awakening

"Therefore, I am waiting for that day when I truly return. Namo Amituofo calls everyone to return: 'Return, my children, return!' And I want to be that child who returns! It depends on karmic affinity; whichever person with blessings, come over first! Master is here at the Hsiang Kuang Pure Land Buddhist Centre. I have said this many times in previous interviews at the temple; perhaps everyone has not heard it, or has not taken it in. Then I will say it again! When someone truly comes to verify it, then I will go home. As for the content of the interviews I have left behind, it depends on whether everyone has the opportunity to continue this Dharma affinity. The so-called 'opportunity to continue this Dharma affinity' refers to the fact that everyone met because of the Pure Land while I was alive. Whether this Dharma affinity can be continued after I have no body, by coming to the Hsiang Kuang Pure Land Buddhist Centre, depends on how things change.

I am actually not in a hurry. Why not? Because it is too good here. I am here just as if I were in the Western Pure Land. I can also see Namo Amituofo, and the Buddha-light is constantly shining here. I can also listen to the sutras and hear the Dharma. Behind the position where Practitioner Su sits in the lecture hall of the Hsiang Kuang Pure Land Buddhist Centre is Namo Amituofo, and the Western Three Saints are right behind him. The Buddha-light shines everywhere, just as if it were in the West. And Practitioner Su acts as an agent to speak the Buddha's teachings, because he has a human body and faces the human realm, while the Buddha is a spirit. The Buddha's meaning, through Practitioner Su—a person whose vows, power, and actions are the same as the Buddha's—lectures on the sutras and tells everyone Namo Amituofo's words. Just this one person. From ancient times to the present, I have never heard of anyone who could speak for Namo Amituofo. Now this person has appeared; it is too magnificent!"

A Rare Opportunity

"Of course, in the history of the Pure Land school, we know that the second patriarch, Master Shandao, and the sixth patriarch, Master Yongming Yanshou, were both manifestations of Namo Amituofo. Therefore, the words they used to teach sentient beings and the Dharma Jewels they left behind are also equivalent to the treasures passed down by Namo Amituofo to teach sentient beings. This is something we later generations know. If people at that time had known, and the masters were still in the human world, they would certainly have respectfully sought the Dharma, even if it meant traveling over mountains and rivers, bowing every three steps, they would have gone to seek the Dharma. The hearts of ancient people seeking the Dharma were very earnest. For what? To seek a single verse or to draw close and learn, in order to find their true nature.

Today, we are hearing for the first time that Namo Amituofo himself has come to the human world to deliver sentient beings. This is different from before. Previously, it was the manifestation of ancestral masters in human form; now, it is the spirit of Namo Amituofo at the Hsiang Kuang Pure Land Buddhist Centre. It can be seen; we in the spiritual realms can see it. People's eyes are not open, so they cannot see it, which is a great pity. The Buddha-light is very gentle and bright. At the same time, there is a practitioner in the human realm—Practitioner Su, who came after awakening—following the Buddha to save sentient beings. How magnificent this is! Yet everyone is still hesitant and disbelieving, not knowing to come and seek the Dharma and awaken. It is truly a great pity! However, it is not too late. If you set out now, it is not too late. Do not miss it! I missed it when I had a human body. Fortunately, I had great blessings, and my spirit was saved. Everyone must not learn from me; you must rely on yourselves. Not only can you awaken, but you can also prepare for your own rebirth in the West."

The Inconceivable Reality

"Practitioner Su uses this body to lecture on the sutras, or to resolve conflicts for sentient beings, and to lead Dharma assemblies to deliver sentient beings. When his Dharma Body goes out to deliver sentient beings, Namo Amituofo is also there to receive them. At the same time, the Dharma Body delivers, and Namo Amituofo receives—the scene is very magnificent! But this part belongs to the spiritual realm. If I did not have the opportunity to transmit this message now, forming text for everyone to see, or if there were no other interviews with the temple's Venerables where the other party also mentioned it, would everyone know? You would not know! This is the situation of deliverance in the spiritual world, which everyone would not know. Now that you know, you should praise it, rather than disbelieve or doubt it. But regardless of whether people know or believe, this matter is still continuously proceeding at the Hsiang Kuang Pure Land Buddhist Centre.

If you believe, it is beneficial for everyone. Come close to the Buddha early, find your true nature early. Once you awaken, you will be at ease and cool, and knowing the time of your passing in advance is possible. If Practitioner Su's skills are taught to everyone, you can even go back and forth to the Western Pure Land every day to soak in the Eight Virtues Water. When this is said, few people believe it. It is truly inconceivable, something one would never even think of, yet it has happened! It is no wonder that such a rare and hard-to-encounter event is difficult for many people to accept for the time being. Especially those with strong ego-attachment and views, and even those with a deep understanding of the Pure Land—perhaps my own attachments were stronger than the average person's—thinking that what is impossible is impossible. In this, I suffered a loss. Honestly, my greatest realization now is that there is nothing that is impossible."

Faith and Practice

"There is truly nothing that is impossible; it is just that what we know is too narrow. We think that what we see is the whole truth. In fact, it does not even amount to a tiny bit of the truth. Now that I know, instead, I say, 'This is not what I know, so I do not believe it.' That is a pity; the one who suffers is yourself, not others. On the contrary, those who are honest and listen—after hearing and seeing, they say, 'Oh, is that so?' and believe, enter, and even have deep, unwavering faith. Then this person is saved; this is also their great blessing. The so-called 'great blessing' is to listen and follow instructions. If so, there is a chance to awaken, and even more chance to be reborn in the Western Pure Land of Ultimate Bliss. It is just that these all require one's own practice to be of use. For now, believe and seek the Dharma first. Whether you can persist in seeking the Dharma until awakening is another matter, depending on each person's practice. If you practice at the Hsiang Kuang Pure Land Buddhist Centre, it is to awaken, and then follow the Buddha to deliver beings to the West.

The process from faith to understanding, practice, and realization is the process of practice. Even if you encounter tests, you must persist to the end. This 'faith' cannot retreat. The process of learning Buddhism and attaining Buddhahood—faith, understanding, practice, and realization—does not mean that you believe at this stage and it does not matter whether you believe later. It is not so. The so-called 'faith' is that you must absolutely believe throughout the process of learning Buddhism to attaining Buddhahood; believe firmly, sincerely, and without doubt. 'Understanding' is the same. At this stage, you understand this part; I believe, I understand, and I continue to move forward. As your practice progresses to a certain stage, you may have different insights and different realizations. You must also understand and accept them to move further forward, until you attain Buddhahood. As for 'practice', you may start learning Buddhism and move forward, then stop in the middle, but you must persist, continue to move forward, and break through the tests and the questions you set for yourself. The so-called 'questions you set for yourself' means that no one is obstructing you; only you or your internal karmic creditors are obstructing yourself. You must break through, face it, and move forward until you awaken and attain Buddhahood. 'Realization' can be said to be the realization of each stage of practice, actual practice and actual proof, or it can be said to be awakening and attaining Buddhahood. Therefore, faith, understanding, practice, and realization are fused together. Regardless of the stage of practice, one must possess faith, understanding, practice, and realization so that the direction of learning Buddhism will not deviate, and one can walk on the Buddha's path until awakening and attaining Buddhahood."

The Call of the Compassionate Father

"Many who have retreated halfway, or entered deviant paths or the demon realm, will not be able to return to the Western home. If you are still willing to turn back to chant the Buddha's name, prostrate to the Buddha, and recite the sutras, Namo Amituofo can still bless you at that moment, give you a helping hand, and help you turn back. This is called the 'Two-Power Method'. But if you continue to sink, and kind words are hard to enter, even if you hear the Buddha's words, and even if a true spiritual friend comes forward to help, and you still do not show any change, then Namo Amituofo can only watch you go astray and be unable to help. If you go astray and keep going, no matter how one pulls or calls, you cannot be brought back. That is a pity! I am now using this opportunity to appeal to everyone: this dangerous path of life, if you do not practice and have not come into contact with the True Teachings, it is not easy to return to the Western Pure Land of Ultimate Bliss. You must find Buddhas, Bodhisattvas, and true spiritual friends to teach and guide you; otherwise, it is very easy to go astray, fail to return to the Western home, and fall into the cycle of rebirth. If your Dharma affinity is good and your blessings are great, and you encounter the guidance of a true spiritual friend at this time—a magnificent karmic condition—come to the Hsiang Kuang Pure Land Buddhist Centre to draw close to Namo Amituofo and Practitioner Su, seek the Dharma, and follow the Buddha to learn, then it is possible to sweep away the dust and grime, move towards awakening, and save yourself. The Buddha's heart is selfless; saving one is saving one. The Buddha does not abandon any sentient being. Such a compassionate heart-capacity is truly something we should learn.

Before awakening, if your attention in practice is directed outward, while neglecting selflessness and the true practice of awakening to save oneself and others, that achievement is external. Such a situation is dangerous because once you have external praise and recognition, if your character is not stable and your meditative concentration is insufficient, and you violate the Truth, it is easy to go astray and even enter the demon realm. Then, the day of returning home will become further and further away. If, when awakening and saving beings, your character is stable, your meditative concentration is sufficient, and your concepts are correct—knowing that the world is illusory and that the truth cannot be covered up—you must continue to maintain and protect this image of saving beings accepted by the public, because later, it may become an important factor influencing the other party's practice and attainment of Buddhahood.

'Return, my children!' This is the Buddha's call for the children who have left home and are still wandering in the cycle of rebirth to return. I can now receive and feel Namo Amituofo's heart. Every sentient being is a child that the Buddha is waiting for to return—not just the human realm, or those of us at the Western Dharma-Nature Land, nor just the six realms, four sacred realms, and ten directions, nor just the worldly realm, but including all sentient beings in the entire void, Dharma realm, and Milky Way. Namo Amituofo hopes that everyone can return, return to the Western home. This is the heart of a compassionate Father.

Today, Namo Amituofo gave me the topic 'Return'. I can understand the Buddha's heart and express what I feel and know through this message. If someone receives it, especially the Venerables, Dharma protectors, lay practitioners, and volunteers of the Pure Land societies and colleges, and they are willing to take this step to come into contact with this place, that would be wonderful. We are all working hard for all of this, no matter what, just to help everyone return to the Western home early and fulfill this wish of Namo Amituofo calling the wanderers to return.

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.