The Essential Education of a Buddhist Temple

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 his teachings regarding the necessary education within a Buddhist temple. Recorded by the chief writer, Venerable HaiZe, on August 18, 2022.

Venerable Master Chin Kung speaks:

"Namo Amituofo. Yesterday, I spoke with everyone about the education required within a Buddhist temple, focusing primarily on internal development. Today, I would like to take some time to discuss the external aspects of this education.

The Danger of Doubt

Many people come to a Buddhist temple seeking answers to the questions in their hearts. These questions cover a vast range of topics, but naturally, the most common ones concern the individuals themselves. When a person's own views or perspectives differ from what they encounter in the Buddha's teachings, it is very easy for a doubt to arise: 'How can this be?'

This 'doubt' is a very common phenomenon among modern people. It is common in the world, but in the context of the world beyond—that is, in the education provided within a Buddhist temple—this doubt becomes a source of harm. Fundamentally, doubt arises because what one hears, sees, or knows from the past conflicts with what one is currently hearing, seeing, or knowing. This is human nature, and many people grow through this process. This is the nature of modern education.

However, many people also lose their opportunity for growth because of this doubt. It is primarily a matter of mindset. If one approaches with a learning mindset—coming to ask a senior or a true spiritual friend because one is unclear or does not understand—then one should carry an attitude of humility and modesty, seeking the Dharma and requesting teachings. This is entirely appropriate, and the other party will be happy to guide you. But if, when this 'doubt' arises, the accompanying mindset is one of 'How can this be?'—filled with questioning, interrogation, or even a critical tone—then do you think there is any room for progress? The other party is under no obligation to explain things to you!

Knowledge Versus Wisdom

You must realise that we know very little. How many things are there that you do not know? Furthermore, much of what we know is merely knowledge—modernised knowledge—rather than Wisdom. Knowledge changes with time, but Wisdom helps you grow. The Buddha's teachings aim to increase everyone's Wisdom, and even hope that everyone can truly and diligently find their way back to their true self as soon as possible.

The Wisdom possessed upon realising one's true nature is called Prajna Wisdom. It is immeasurably and boundlessly vast; how could it be understood by the tiny bit of knowledge you possess? Therefore, everyone must learn to be humble and modest. Regardless of whether the person you are facing has a status or position you deem inferior to your own, or if they have studied, known, or understood less than you, or even if they are slow to react or appear clumsy—even so, when speaking to them, you must not use an arrogant, critical, or commanding tone. That person is a Buddha!

The Ripple Effect of Conduct

At the very moment you speak, there are countless beings around you watching. Respecting the other person is equivalent to respecting yourself. The beings around you, including the karmic creditors on your own body, will only respect you if you respect others. If you carry doubt, disdain, or look down on others, using a rigid tone and attitude, the beings around you will look down on you. Regardless of your status or position, even the beings attached to you will despise you. How, then, can you talk about resolving conflicts with these beings? How can they be willing to listen to you, to come out, and to seek rebirth in the Western Pure Land? Or how can you expect your body to feel better or more comfortable? These are all interconnected issues.

You must put in the work through your own conduct. As long as you have a breath left and your body is still here, it is not too late to change. Do not wait until your body is gone and your breath has ceased; it will be too late to change then, for the karma will have already been created. You may not have a body, but many beings without bodies—including the karmic creditors on you, and even demon crowds—are waiting for you. Therefore, it is better to be humble and modest; you will not suffer a loss. Even if you do suffer a slight loss, you are actually gaining an advantage. Many people do not understand this; they only look at what is right in front of them. Because they cannot see or perceive other worlds and beings, they cling tightly to their own views and opinions, thinking that reality is exactly as they see it, and thus they sharply question and criticise others. In truth, reality is not like that, and the one who suffers the most is oneself. This is a phenomenon I, Chin Kung, have observed, and I mention it here in passing.

The Importance of External Education

Returning to the subject, the education that a Buddhist temple arranges for the public is of great importance! This depends on how far the temple can develop, how much manpower it has, and how the monastics can cooperate to provide external education. They can use various methods, such as giving lectures on the sutras, to help everyone further understand what you wish for them to know. Buddhist education often uses such methods to lead the public into the Buddha's gate and to get a glimpse of the situation within.

Generally speaking, external education can have different target audiences depending on the topic. Whether it is a topic related to daily life, a more specialised subject, or a topic for a specific group, it will affect the number of people who come to listen to the Dharma. In fact, all of these things are happening right beside you and all around you.

If one has true attainment and some spiritual power, one can look at the other person and see their past situations. This is not about prying into someone's privacy, but rather a natural manifestation of a natural ability. Sometimes, it cannot be blocked; it simply appears before one's eyes and in one's mind, naturally revealing the karmic fruits and the circumstances of that lifetime. Such situations sometimes shock the person involved. When one's practice reaches a certain stage, having such an ability is quite reasonable. When educating others, this makes the teaching more compelling, allowing one to prescribe the right medicine for the illness, making the person truly convinced, and making it easier to lead them to learn Buddhism, chant the Buddha's name, and even practice.

The Difficulty of Chanting

Most external education is aimed at Buddhist practitioners or beginners. Some long-term practitioners who have a deep understanding of Buddhism may be more interested in certain sutras and treatises, or perhaps they understood something before but are now confused, or they have understood it but want to know how to put it into practice, or they have encountered problems while practicing and want to ask a monastic. They may not know the situation of that monastic, so sometimes they can only try their luck. In fact, this is not difficult. After talking and chatting with the person for a few sentences, you will know how much foundation they have. Practice cannot be faked.

For beginners, you can speak in a way that makes them mesmerised, but the important thing is whether they have gained benefits in their real lives. Many people think: 'The Pure Land Dharma Gate, just chanting this one Buddha-name, what is so difficult about that?' Yet they do not know that chanting this Buddha-name well is truly not simple. You must be able to keep the Buddha in your heart at all times, with nothing else in your heart but the Buddha. Even when you are not chanting, the Buddha-name should be orbiting and chanting in your heart at all times. This requires true attainment. If you want to truly subdue your personality and habits, or resolve conflicts with your own karmic creditors, you cannot do it without such attainment.

Sincerity as the Foundation

Learning Buddhism values a sincere heart. The two words 'true sincerity' and the meaning of 'respect' are all covered within true sincerity. A sincere heart is a very important condition for a Buddhist practitioner to be able to learn. In a Buddhist temple, if one wants to open courses, one must basically make adjustments according to the social environment of the time and the problems people are facing. One must adjust according to the time, the place, and the person, speaking about what they want to understand, answering the questions they want to ask, and resolving the doubts in their hearts. This allows them to be at ease, knowing that Namo Amituofo is always by everyone's side. As long as everyone has the Buddha in their hearts, the Buddha will naturally know and will continue to bless everyone.

People today love to hear the word 'blessing,' feeling as if they have some kind of guarantee in their hearts. This is indeed the case. Are monastics any different? We also need the blessing of the Buddha's power, do we not? However, you must remember that blessings do not come out of thin air. The Pure Land is a 'two-power' Dharma gate: one must use one's own power first, and only then can the Buddha's power bless you. You must remember this point—unless you have a deep Dharma affinity with the Buddhas and Bodhisattvas from past lives and receive the blessing of the Buddha's power in the dark, this is something that can be met but not sought. It is best to work hard and down-to-earth yourself. In fact, putting in a little effort is not enough; you must put in the work to change your personality and habits, and truly put into practice what you have heard and understood in class.

If you feel that this temple, or the monastic, or the Dharma you are listening to is in sync with you, then do not break this connection; you must continue to seek the Dharma. The courses offered by the temple are also intended to lead these beings. Everyone feels helpless in their hearts and wants to grasp something—to grasp something they feel is reliable and reassuring so that they can have more security. However, what they often grasp are external things that change, are inappropriate, and are unstable. This is not what they hope for, so when things change, what they receive is pain. Therefore, what the Buddha's teachings want to bring to everyone, what they want to teach everyone, is that which does not change—that which you can master and control, which is finding your true self.

The Path to the Western Pure Land

Or, if some people feel that their true self is unreachable, that is fine too! Namo Amituofo is here! Namo Amituofo is at the Hsiang Kuang Pure Land Buddhist Centre. Namo Amituofo can teach everyone and help everyone resolve their current problems. He can even tell everyone that the Buddha established the Western Land of Ultimate Bliss so that everyone, once their worldly affinities in this lifetime are finished, can have a place to be at ease. Make a vow to go there, chant the Buddha's name earnestly and diligently, change your personality and habits, resolve conflicts with your karmic creditors, and even resolve and save beings—delivering your karmic creditors and other beings to the Western Land of Ultimate Bliss.

Practicing and purifying yourself well in the human world, step by step, is the greatest peace of mind you can give yourself. Finding your original self is the most appropriate thing to do. If you feel that you are not appropriate or reliable, Namo Amituofo is someone you can rely on, and the Western Land of Ultimate Bliss is the most stable destination for everyone. But how can you get there? This cannot be achieved out of thin air. You can come to the temple. As the saying goes, 'Seeking the Dharma does not mean seeking people; seeking people is hard!' Seeking the Dharma requires you to break through on your own to gain true peace of mind.

I, Chin Kung, have lived for ninety-six years. Now that my worldly affinities are finished and I no longer have a body, this spirit—this spiritual nature—is still fine and quite clear. Therefore, I can take this opportunity to share some of my views, insights, and knowledge with everyone. Do not be too serious; everything in the world is illusory. What is called 'illusory' means you cannot take it with you. Why is having a human body so important? Because in this illusory world, having this precious human body allows you to practice, to use the false to cultivate the true, and to find your true self. If you can find your true self in this lifetime, then you have not lived in vain; you have truly lived this life earnestly, rather than living it in a daze.

The Precious Dharma Jewel

Therefore, if a temple offers external courses, it can have different content depending on the target audience, but it must have talented people who can speak. This requires Dharma affinity. Dharma affinity is very subtle. It is what was formed with everyone in past lives. If the affinity matures in this lifetime, the other party will be able to listen to what you say, and if what you say is Right Knowledge and Right Views, the other party will receive the benefits of the Buddha's teachings.

For example, at the Hsiang Kuang Pure Land Buddhist Centre, there are teachings from Namo Amituofo at any time, and one can also receive reminders from Teacher Practitioner Xia Lianju at any time—these are also teachings, and they have even been compiled into books. I have seen them in the Western Dharma-Nature Land; they are truly very precious. These teaching materials and this content are unique in the world. There is nowhere else to see them. At present, only here are they available, and only here can everyone hear and see them when lectures are given. Such precious Dharma Jewels should have the opportunity to be circulated; that depends on everyone's karmic fortune. It requires people to make a vow to circulate them widely. That is truly immeasurable merit, and it is truly the blessing of those who get to see them.

Namo Amituofo is an awakened being, a Buddha, the Teaching Master of the Western Land of Ultimate Bliss, and the creator of the Western Land of Ultimate Bliss. If you listen and follow his instructions—in addition to the Infinite Life Sutra—and now, the teachings of Namo Amituofo at the Hsiang Kuang Pure Land Buddhist Centre at any time, and the teachings during the Thrice Yearning Ceremony—if you look into these, listen to them, and put them into your heart and practice them at any time, then you are certainly not far from realising your true nature. It can help you realise your true nature, help you become a Buddha, and help you be reborn in the Western Land of Ultimate Bliss. Is there anything better or faster than listening to Namo Amituofo to get to the West, or even to realise your true nature and be like Namo Amituofo?

To be like Namo Amituofo is not a fantasy! Practitioner Su of the Hsiang Kuang Pure Land Buddhist Centre is a witness who has truly achieved it. Since he can do it, it means that everyone has the opportunity to do it, but you must have the opportunity to come here to seek the Dharma. Otherwise, it depends on your affinity. Teacher Practitioner Xia Lianju was a great virtuous person of modern Pure Land Buddhism; the Infinite Life Sutra was compiled by him. He has already been reborn in the Western Land of Ultimate Bliss. Now, he comes down from the Western Land of Ultimate Bliss to the Hsiang Kuang Pure Land Buddhist Centre to help everyone, educate everyone, and assist everyone. He also hopes that everyone will succeed in their practice, realise their true nature early, and lead more beings who have affinity—those who have the heart to obtain the treasure in the Pure Land, who know suffering and even want to obtain liberation, to escape from samsara, and who want to be reborn in the Western Land of Ultimate Bliss.

In short, there is still much that the temple can teach you, and I have only touched upon a few things here. The things that an awakened being can tell everyone and help everyone with flow endlessly from the heart. They are inexhaustible and endless. Even by just looking, they know what to do. You do not need to speak; they already know where your problem lies. They know your problems better than you do yourself. This is the benefit of the Buddha's teachings. Whether you want to obtain it or learn it depends on yourself.

Alright, that is all for today from Chin Kung.

Namo Amituofo.

With palms joined, Shi Chin Kung.

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

August 18, 2022, 10:52 AM."