The Eternal Journey: Ancient and Modern

This is a record of an interview with the spirit of Venerable Master Chin Kung, who now resides in the Western Land of Dharma Nature. This account reflects upon the nature of time, the eternal spirit, and the path to liberation. Recorded by the chief writer, Venerable HaiZe, on October 10, 2022.

Venerable Master Chin Kung speaks:

"Namo Amituofo. Today, Namo Amituofo has given me the topic of 'Ancient and Modern.' This title subtly reveals a profound message: I can be an ancient person, just as I can be a modern, contemporary person. In truth, this is not unique to me. Every single being has traversed this long journey from the ancient past to the present day. It is merely that in this current lifetime, our physical bodies manifest as modern people, appearing in this specific era and year. However, the true master of this physical body is our 'main spirit,' and this spirit has truly been through the wringer of countless ages!

The 'ancient' in 'ancient and modern' has no end. It can be distant, and then even more distant—there is simply no beginning. Even modern scientific research into human evolutionary history attempts to tell us when our ancestors first appeared and where they lived, based on the ancient artefacts unearthed in various locations. Yet, whenever a discovery is made that predates what was previously known, and if that new information is accepted by the academic community, people then use this latest data to update their understanding. In other words, if this new information is widely adopted, it replaces the previously accepted history of human evolution. That is a momentous discovery—it becomes the subject of academic papers and is reported in major public forums.

The Endless Journey of the Spirit

Because such information is not easily obtained, people work incredibly hard, often requiring coordination across many fields just to uncover a single piece of the puzzle regarding the origins of human history. They might change the estimated era of appearance or the location of origin, and one can only imagine the immense collective effort and heart's blood required to reach such conclusions. Yet, the history of human evolution is indeed formed through this gradual, bit-by-bit accumulation. We are all potentially part of this process, because the spirit is neither born nor destroyed; the spirit never dies. This is a common understanding that everyone must possess today.

If the spirit never dies, then it must have experienced countless events, and the life of the spirit is truly without beginning or end. Since the 'ancient' in our topic today has no starting point, it is perfectly logical to say that every one of us has participated in those 'ancient' times. We have all been 'ancient people.' And mind you, that does not necessarily mean we were human; we could have been earthly creatures, various biological organisms, or even marine life. The possibilities are endless.

The Universal Principle of the One-Body View

We now know that the entire atmosphere is filled with spiritual bodies. We may have once existed as these spiritual entities in the air, or as microorganisms, molecules, or even tiny dust particles. This is why the Buddha’s teachings on the 'One-Body View' are so incredibly profound and true! Within those dust particles or marine organisms, there may be many of your own family members, or perhaps the very soil and sand you have walked upon. It is just that we do not recognise one another; or perhaps they recognise you while you do not recognise them, or vice versa. This 'One-Body View' is the universal principle, the Truth, and the Right Way. The Buddha’s teachings are truly magnificent. This education can genuinely lead everyone to walk the Right Way without going astray, and this is evident from this very principle.

The One-Body View is also a prerequisite for those who have realised their true nature. Before one reaches that state of awakening, one must strive to align every action, word, and thought toward that realisation, bringing oneself ever closer to one's true self. Once you have realised your true nature, these qualities naturally become an intrinsic part of your being. This is who you are. You possess the One-Body View without needing to focus on it or emphasise it; it manifests naturally in every gesture you make, in your teachings through both word and deed, and in every single action. This is what we call the 'natural state within nature.'"

The Unity of All Buddhas

"Therefore, it is said that 'all Buddhas walk the same path.' After realising one's true nature and attaining Buddhahood, although Buddhas may manifest different vows, actions, and powers based on the different Causal Conditions, times, and spaces of the beings they encounter, they are all perfectly in harmony with one another. This is what it means to be a Buddha. Even for the same Buddha, the spirit might manifest in the worldly realm during one lifetime, and after the conditions are exhausted and the Buddha enters nirvana, he may manifest in another space when the conditions ripen again to teach and transform beings. At that time, the form and appearance he manifests may differ—especially since beings in other spaces may not have physical bodies—and the name of the Buddha may also be different, but the spirit is identical. It is the same Buddha.

So, once you have realised your true nature, you can see whether the other person is a Buddha, whether they possess the Buddha-heart, Buddha-vows, and Buddha-actions that resonate with your own. If they resonate, then they are a Buddha; if they do not, you must continue to work on your own purification until you are in harmony, at which point you, too, are a Buddha. Thus, the meaning of 'ancient and modern' spans from the beginningless past to the present. This scope is so vast that it encompasses every single thing that has happened since humans first existed in this world. Any event can be discussed through the lens of 'ancient and modern.'"

This is also what makes the Hsiang Kuang Pure Land Buddhist Centre so precious—Namo Amituofo is here, and Teacher Practitioner Xia Lianju is here. The Teacher is also a Buddha who has come; it is just that the name is different, the appearance is different, and the era and role assumed are different, all because there are different beings to be led. The scripture that everyone recites today, The Infinite Life Sutra, would not be known in its current form if Teacher Practitioner Xia Lianju had not descended to compile it. With this scripture, everyone’s strength is gathered, and we have a common direction for our practice. This is a matter of utmost importance. Once there is cohesion, and the goal and direction are accurate, moving straight ahead makes it easy to achieve that goal. This is the power of a Buddha; only a Buddha has this capability. Furthermore, regarding Practitioner Su, everyone knows him well. It is not that he wants everyone to recognise him; he has been working silently, giving for the sake of sentient beings, and serving the masses. It is simply that when no one else stood up, when no one else had the capacity or the tools, he had to step forward. He shares what he knows, provides his own process of practice and awakening as a reference, and helps others have the opportunity to realise their true nature just as he has. He even retrieves the Dharma Body to perform Dharma-Body Visualisation Deliverance for sentient beings, leading immeasurable and boundless beings back to the Western Land of Ultimate Bliss, or to the heavenly and human realms. This is his immense grace toward all beings. Even sages from the Four Sacred Realms must come to the Hsiang Kuang Pure Land Buddhist Centre to seek Spiritual Deliverance, let alone other beings.

The Quality of the Sangha and the Path to Enlightenment

Looking at the state of Buddha’s teachings in this era, there are indeed many areas that require everyone’s diligent practice. First, the quality of the Sangha within the Three Jewels—the Buddha, the Teachings, and the Sangha Community—must be improved. This quality, as mentioned by National Master Xianshou, involves 'adapting to conditions with subtle utility, maintaining dignified deportment, being gentle and straightforward, and taking on the suffering of sentient beings.' These are directions that monastics can strive toward. Furthermore, reaching the stage of realising one's true nature and attaining Buddhahood is something that only comes after one has put in the work; it is not something obtained out of thin air. Buddha’s teachings are very direct: if you practise diligently, you will gain the skills; if you are not diligent enough, you will not have the ability. You cannot deceive others, nor can you hide the truth. These abilities are not for oneself—not even in the slightest. They are entirely for the sake of helping, teaching, and transforming sentient beings. This is the correct way, and in truth, you do not suffer a loss at all. You do not use these abilities for yourself, but you must manifest them so that sentient beings can benefit. Since you are also one of these beings, you naturally benefit as well. This is what we call mind-capacity. When you are about to give, if you start calculating personal gain or loss, or how much you have gained versus how much you have lost, then you are no longer in line with Buddha’s teachings. Buddha’s teachings are about selfless and no-self contribution. Once you become selfish and attached to a 'self,' the practice becomes tainted, and your heart cannot be purified to realise your true nature. This has been the problem for many practitioners throughout history, and even today, the problems have not diminished. We may even see modern issues arising from technology, computers, mobile phones, and the internet—problems that did not exist in ancient times. Because those ancient products and technologies did not exist, the environment and character of practitioners back then were simpler, making it easier to achieve success. In today’s society, practitioners must maintain a pure heart and mind even more strictly,收攝 (gathering in) their Body, Speech, and Mind to exclude these external interferences and obstacles. Only then can they elevate their spirituality and speak of realising their true nature.

Adapting to the Modern Era

Throughout history, as time has evolved, practitioners have had to adapt their Body-Mind-Spirit. If your various situations are stable, progress is relatively easy; if your situations are unstable—sometimes good, sometimes bad—it is much harder to make progress in your practice. This is the reason for the Three Learnings of Precepts, Concentration, and Wisdom. The stability mentioned here refers to a state of mind. Of course, the external environment has an influence, but it is difficult for us to change other beings. Therefore, we must adapt to conditions and coexist without letting ourselves fall into afflictions. If afflictions arise, that is not appropriate.

Therefore, in the current environment, everyone must maintain a good state. A good state is what we often talk about: cutting off Greed, Anger, Ignorance, Arrogance, and Doubt, as well as the five desires of wealth, lust, fame, food, and sleep. This helps you see your true problems, prescribe the right medicine to deal with them, and allow yourself to undergo purification, and then more purification. Naturally, many things will become clear, and you will understand the underlying principles—that is when you realise your true nature and attain Buddhahood. Some practitioners experience physical changes before realising their true nature, such as falling ill. Even if we call this an 'adverse condition that aids progress,' who does not suffer when ill? Sometimes, one may truly be in such pain that one rolls on the ground. At such times, one must rely on faith in the Buddha, a firm vow, and seek the Buddha's blessing or hold tightly to the Buddha-name to seek rebirth in the Western Land of Ultimate Bliss.

The Illusion of Suffering

Some suffering cannot be spoken of or described; it is simply suffering. In truth, one must know that suffering is also a kind of illusion, created by accumulated illusions. Only when you take it as real does it become suffering. Why do I say this? Many people feel indignant, saying, 'I am clearly suffering, yet you say it is an illusion!' You must break through this to stop suffering. Otherwise, from ancient times until now, you remain trapped in this suffering with no chance to leave it behind.

Everything you encounter now—people, events, and things—is an illusion. Everything arises from Causal Conditions and ceases due to Causal Conditions. If you had not created the negative cause in the past, you would not be experiencing the current evil consequences. Since the cause itself is an illusion, the consequence you receive is naturally an illusion as well. In fact, this 'illusion' is a reminder not to cling or take things as real. You must still face them; you cannot escape. The method to face them is to know them for what they are without clinging. In this way, you will naturally complain less, be willing to accept the consequences, and stop creating new karma. If you are unwilling to accept them and continue to complain, are you not creating more verbal karma? You also create bodily karma, and you will still have to face the consequences. If you continue to complain and refuse to accept them, the cycle of rebirth will be endless because you take it all as real. I tell you, if you do not think about these things, do not let these thoughts arise, and do not stir the spirits of other beings, you can avoid the production of these bitter fruits. Even if you created the cause in the past, there is a saying: 'Even after hundreds of kalpas, the karma created does not perish; when the Causal Conditions meet, one must still bear the consequences.' This means that what you have already done, you will eventually encounter, and you must bear the consequences. However, if you know it is all an illusion and do not cling to it, then even if the Causal Conditions mature, you will not be affected in the same way. If the Causal Conditions are not present, the consequences will not manifest, even if you created the cause in the past. Everyone must learn this method. In the past, we have created countless, uncountable errors through our Body, Speech, and Mind, and we cannot pay them back; they are too numerous to count. In such a situation, you can use the practice methods currently available to you to resolve the conflict with these beings, allowing them to accept the situation with a calm heart so that they do not cling to the need for revenge. If you let go, they will also let go. Especially at the Hsiang Kuang Pure Land Buddhist Centre, during the Dharma assembly, there are always many paths available to lead them toward the light—the Western Land of Ultimate Bliss.

The Path of Great Love and Wisdom

Under these circumstances, you do not have to suffer, and you can still save sentient beings. To truly save sentient beings, one must put personal life and death aside and entrust them to the Buddha and Bodhisattvas. That is correct, but one must not cling—this is a very important point. You can understand and know how to face the negative causes created in the past and the evil consequences produced now, shortening the time you spend suffering. All of this must be worked on from the heart. Why is this bitter fruit borne by me? Because you once formed a connection with the other party in the past, and there are many types of such connections, too numerous to count.

In worldly terms, these are family ties, connections with sentient beings, teacher-student relationships, and so on. But Buddha’s teachings do not involve 'entangling' connections, as those connections are endless, and the heart cannot find peace or purity. Therefore, Buddha’s teachings speak of 'Dharma affinity'—using the Dharma as a foundation for the people and things you encounter, dealing with them using compassion and wisdom rather than emotion. If emotions are tangled and unclear, you will be trapped lifetime after lifetime. If you encounter the consequences of causes created in the past, facing these consequences with reason will allow you to stop them; do not continue to get entangled. This is good for both parties. However, one side must take the initiative, and this action must be based on the Buddha’s teachings—that is, you must achieve success yourself, and then the other party remains the object you wish to help. This is not called being unfeeling; this is called Great Love and Wisdom.

Well, there is too much to say about things from ancient times to the present. Today, I have talked and chatted about a few things as the conditions arose. If any of this is helpful to those who hear or read it, then it is worth it. This can be considered a small effort that I, Jingkong, can contribute for everyone at this time.

That is all for today.

Namo Amituofo.

Shi Jingkong, with palms joined.

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