The Inconceivable Power of Dharma Body Chao Du by Practitioner Su

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 observations of the Dharma Body Chao Du performed by Practitioner Su at the Hsiang Kuang Pure Land Buddhist Centre in Australia. This interview was recorded by the chief writer, Venerable Hai Yuan, on September 18, 2023.

Venerable Hai Yuan speaks:

"Venerable Master Chin Kung, may we invite you to speak?"

Venerable Master Chin Kung speaks:

"Certainly. I am Chin Kung, and I have come to provide some supplementary explanations regarding the events I have witnessed.

The act of Chao Du depends primarily on one's mind-capacity. As for Practitioner Su's mind-capacity, everyone already knows that it is boundless—it not only pervades the entire Dharma-realm and empty space but also extends into the Milky Way. Most importantly, it can penetrate into the very fabric of space itself. For those who study the Buddha's teachings, the concept of 'space' is often quite unfamiliar. Essentially, Chao Du is about helping sentient beings leave suffering behind. But how can they truly be liberated? That depends on the wisdom of each individual. The Buddha's teachings provide the grand direction, but the intricate details are something everyone must experience and realise for themselves.

The Boundless Reach of Dharma Body Chao Du

Chao Du has become far more effective because of the presence of Namo Amituofo. The appearance of the Buddha is crucial, especially the Buddha-light, which is the key to capturing and guiding sentient beings. Because Namo Amituofo is present and His light is shining upon them, the opportunities for sentient beings to be received and saved have increased exponentially.

The Dharma Body is immeasurable and boundless. At the same time, it is working in different places, guiding sentient beings into the golden light. The concept of 'thousand-billion manifestations' means that one can manifest into a thousand billion more; thus, the Dharma Body has an uncountable number of manifestations. There are spaces within spaces. The Twelve Lights of Namo Amituofo each carry their own significance and energy, and every single Buddha-name holds profound meaning. Because Practitioner Su possesses such immense strength, these Twelve Lights can exert such incredible power. Practitioner Su's own space is wide open, and one can see that every Dharma Body is a manifestation of Practitioner Su. Here, one can witness Practitioner Su's 'no-mind' state, where his mind-capacity encompasses the entire universe and the vastness of space. At any given moment, there can be so many thousand-billion manifestations—much like the countless Buddhas manifesting within the Buddha's light. The sentient beings to be delivered are all treated with absolute equality, receiving the Buddha-light and the Buddha-name without any discrimination. Whether they are 'awake' or not, one can see them clearly; they can appear as small as a speck of dust or as vast as the cosmos.

At the site of the Chao Du, sentient beings are packed densely. Within a very short time, they are illuminated by the Buddha-light and guided inside. Yet, the space is quickly occupied by other beings, batch after batch, all being led into the Buddha-light amidst the sound of the Buddha-name. Or, one could say that the Buddha-light compassionately manifests, allowing sentient beings to encounter no obstacles at all, entering the Buddha's golden light with joy under the radiance of the Twelve Lights.

A Life Transformed in the Dharma-Nature Land

Why must the Buddha have so many different names? It is because each name can guide sentient beings who have a karmic affinity with that specific light. Not every being is sensitive to the light. If they cannot see it, perceive it, or hear it, then that is their fate. But once they have heard it and seen it, they no longer need to wander in the cycle of rebirth.

Venerable Hai Yuan speaks:

"I humbly request that Venerable Master Chin Kung assist our fourfold assembly by describing the scenes of the space-Chao Du performed by Practitioner Su during the three-day Thrice Yearning Ceremony. Please elaborate on the parts that I have not yet covered. Practitioner Su hopes that you, Venerable Master, will be able to return to the Western Pure Land of Ultimate Bliss and enter the Land of Eternally Quiescent Light."

Venerable Master Chin Kung speaks:

"I am Chin Kung. Since the days after I passed away, and ever since I was rescued from the hells by Practitioner Su, I have remained in the Western Dharma-Nature Land at the Hsiang Kuang Pure Land Buddhist Centre in Australia. These days are truly vastly different from the days in the human world. Without a physical body, I am just this spirit. Most people can only let the cycle of rebirth dictate their fate, but I, thanks to the rescue by Namo Amituofo and Practitioner Su, am now living a very relaxed and free spiritual life in the Western Dharma-Nature Land. This is a life I have truly never experienced before.

Practitioner Su hopes that I can describe the scenes of Chao Du I have witnessed in the Dharma-Nature Land—the scenes of Chao Du by the Dharma Body. I will report what I have seen to all of you.

In the spiritual world, one can observe the conditions of sentient beings in spaces slightly lower than where I currently reside. After witnessing the Dharma Assemblies over these past days, I have truly accepted and understood that the level of the Western Dharma-Nature Land is equivalent to the Western Pure Land of Ultimate Bliss. Because here, one can see the Chao Du conditions of the heavenly realms, the Four Sacred Realms, the universe, and even the Milky Way. Does this not indicate that the level here is far higher than the heavenly realms, and even higher than the Four Sacred Realms, the universe, and the Milky Way, for one to be able to see them?

The Unprecedented Power of Practitioner Su

Practitioner Su's Dharma Body Chao Du began even before I passed away, and it has now reached a realm of perfection—constantly renewing itself. This depends entirely on the word 'faith.' One must believe in the Buddha, and believe so thoroughly, that the Buddha can exert His greatest assistance! I believe it is even more than that; Practitioner Su can achieve even more, though it is hard for him. He bears the suffering of sentient beings with his physical body; it is very painful. However, his spirit and heart can no longer be understood by the ordinary human perspective, for he already possesses the Buddha-heart and Buddha-eye. People may understand a little, but sometimes his actions transcend emotions and views, so they cannot fully comprehend it. Yet, I understand that Practitioner Su is seizing every second in the human world, working almost day and night to perform Dharma Body Chao Du, accumulating merit and virtue. In truth, he is already a Buddha of the Land of Eternally Quiescent Light.

To encounter a Buddha from the Western Pure Land of Ultimate Bliss descending to the human world is something never heard of before. Among the ancestral masters of the past, there were such beings, but once their identity was exposed, they would simply say 'Namo Amituofo' and depart. But Practitioner Su is the most unique one. Through spiritual means, he has let many well-known ancestral masters know his situation, and they have all called out to him. Even Namo Amituofo addresses him as 'Buddha Su.' What more is there for people to doubt?

As for Dharma Body Chao Du, everyone just needs to think of the 'seventy-two transformations' of Sun Wukong; that is likely not unfamiliar to you. But Practitioner Su's thousand-billion manifestations exceed the seventy-two transformations of Sun Wukong by an infinite factor. He flows naturally with the Dharma, manifesting as many as needed. This is an inconceivable matter, just like Namo Amituofo manifesting countless billions of Buddhas within His light, and countless Bodhisattvas as well. This is the same principle. Practitioner Su's current state is exactly like this, and he is manifesting before everyone in the form of a physical Buddha. It is only a pity that people's eyes cannot see it, so I will use words to express it.

Subduing Demons with Compassion

The pores on a human body are densely packed. Do you know how Practitioner Su's Buddha-light radiates? It shines out from every single pore, even from the soles of his feet. With every Chao Du, countless billions of sentient beings are saved—some entering the Western Pure Land of Ultimate Bliss, others entering the human or heavenly realms. Thus, the light on his body becomes brighter each time. We congratulate him, and I am proud to have such a disciple.

From the sunrise here every morning, I see the Buddha-light pervading everywhere. This scene in the East must be presented to the people of the world—it is a magnificent sight. This is a Buddha-land! This is not false at all. Having stayed here for a long time, I no longer use worldly language, and many terms have been forgotten. I ask for your understanding. Here, there is no need for words or language; one understands through the heart, and a smile says it all.

Practitioner Su's Dharma Body Chao Du occurs simultaneously. When walking around the Buddha during the Dharma Assembly, countless manifestations are released from the top of his head. The term 'Dharma Body' refers to his spiritual state, yet the actual spirit—this Dharma Body—can encompass so much. The manifestations are also an expression of the spirit, serving different functions. To teach and save sentient beings, and because there are immeasurable and boundless beings needing salvation, these manifestations can also be produced in immeasurable and boundless numbers. They emerge from the top of his head like a gushing spring, very rapidly. And each one, following the arrangements of Venerable Chang Ren, the Dharma-protecting Bodhisattvas, and Practitioner Su, goes to various places to perform Dharma Body Chao Du. In just over ten minutes of walking around the Buddha, immeasurable and boundless beings can be delivered. Now you can see how fast this Chao Du is!

The most special point is that Namo Amituofo follows him. Wherever these immeasurable and boundless manifestations are, that is where the Buddha is. Whether it is at the ends of the earth, in this country or that, or even in empty space or the Milky Way, the Buddha's speed is always faster than the Dharma Body. In fact, this happens in a split second, faster than human thought or intention. It is fine to view it as a myth, as long as you do not slander it, for the karmic retribution of creating such karma is very painful. How does he perform Chao Du? Those who have realised their true nature flow naturally with the Dharma. This is seen vividly in Practitioner Su; it is the manifestation of wisdom. From the initial waving of the sleeve to invite beings forward into the golden light—which is the golden light emitted by Namo Amituofo—to the tornado-like speed of spinning in place to draw all surrounding beings into the Buddha's light, this is another technique he has taught everyone! I see that everyone has heard it, but does not know how to do it. This is a very fast method to perform Chao Du for sentient beings.

A Final Reflection on True Practice

The sentient beings Practitioner Su has delivered so far have reached deep into every space. As for space, in human terms, scientists say there are many dimensions. From the fourth dimension to the tenth, no matter how many there are, the spaces Practitioner Su sees are spaces within spaces—countless spaces. In this stage, or the stage humans can recognise, the most common spaces for Chao Du are the ghost realm or the spirits in the human realm. Going further, one can reach the hells.

As for hearing that one can be delivered to the Western Pure Land of Ultimate Bliss, this is unheard of, but at the Hsiang Kuang Pure Land Buddhist Centre, it is a very common occurrence. Therefore, at the same time, Practitioner Su's Dharma Body can very quickly reach countries on Earth and the space above the Earth. The clouds are also sentient beings. This extends upward to the heavenly realms; the Dharma Body can deliver beings after just a few turns through the twenty-eight levels of heaven. Then, entering the Four Sacred Realms, the universe, the heavens beyond the heavens, and the Milky Way—in these places, there are many demon caves or demon palaces. The demon crowds are most afraid of hearing Practitioner Su's Twelve Lights of Namo Amituofo. Once they hear the Chao Du of the Buddha-light, their demon nature is washed away, and their inherent goodness can be revealed.

In such a vast space, this does not only happen during the ten-plus minutes of walking around the Buddha. How much space is there from the surface of the Earth to the Milky Way? Space is like paper; if you think of one space as a sheet of paper, and many spaces are stacked from the ground to the Milky Way, just think about how many sheets of paper that would be? It is countless. Then you can know how many spaces there are; it is quite terrifying. Practitioner Su's Dharma Body Chao Du, with its thousand-billion manifestations, can simultaneously enter every space to deliver the sentient beings within, using the power of the Buddha-light, the Buddha-name, and the Twelve Lights of Namo Amituofo. There are also demon crowds in these spaces, and they are thus subdued and surrender, and can all be sent to the Western Dharma-Nature Land at the same time. It is too inconceivable!

Which places on Earth are delivered? Australia is certainly a must, as the Hsiang Kuang Pure Land Buddhist Centre is located there, and New Zealand is also included. Goombungee and Toowoomba go without saying; these are blessed places, and they are essential for Chao Du. This is also why, with the Buddha present in these two places, the weather is pleasant and the harvests are bountiful. We must be grateful. The residents of these two places, honestly, really need to be grateful to Namo Amituofo and Practitioner Su for their Chao Du and dedication to this land. Without the interference of the ghost realm, people's lives will be much easier. Next are mainland China, Hong Kong, Taiwan, Japan, and Southeast Asia—these are all essential places. In fact, the places Practitioner Su delivers are no longer limited to these; that was the situation before. The current situation covers other countries on Earth, such as India, Malaysia, Singapore, and many island nations in the sea, and even other countries across the globe. In my view, Europe, Asia, Africa, America, and Australia—these major continents are all included. Moreover, the places covered and entered by the Dharma Body Chao Du, besides earthly creatures, also include those in the water, the sea, high mountains, space, the clouds, and the North and South Poles, all receiving the illumination and Chao Du of the Twelve Lights of Namo Amituofo.

These Twelve Lights are the other names of Namo Amituofo, as mentioned in the Infinite Life Sutra: Buddha of Immeasurable Light, Buddha of Boundless Light, Buddha of Unhindered Light, Buddha of Incomparable Light, Light of Wisdom, Light of Constant Illumination, Light of Purity, Light of Joy, Light of Liberation, Light of Peace, Light Surpassing the Sun and Moon, and Light of Inconceivability. These twelve names of Namo Amituofo are now familiar to the fourfold assembly of the Hsiang Kuang Pure Land Buddhist Centre. This is the method of Chao Du Practitioner Su taught everyone. Since everyone cannot hold onto the six-character name of Namo Amituofo, they use the names of these Twelve Lights to perform Chao Du. This is also something Practitioner Su thought of; he did not need to think—it was an intuitive reaction. The Twelve Lights of Namo Amituofo are also blessed by the compassion of Namo Amituofo; they are the meaning of the Buddha-name. In the Pure Land school, this is also unheard of. If people find out, they might spend time writing down data to verify if it is feasible. If the ancestral masters say it is feasible, then they do it; if not, they let it go. This is the way people do things, not knowing that this is a gift from Namo Amituofo, given to Practitioner Su to manifest the magnificent meritorious power of the Buddha-light. It is also to help Practitioner Su and the fourfold assembly's Chao Du journey be smooth—too smooth! Only those who believe, and if they believe, can the names within this Buddha-light and the Buddha-name within the Buddha-light function, exerting the power of the Buddha-light and obtaining substantial help. The sentient beings delivered by the Twelve Lights, along with the Buddha's blessing and Practitioner Su's sincerity, are all part of this gift.

As for the Bodhisattvas from outside the universe, new Buddha-children, and Milky Way Bodhisattvas that were not mentioned earlier, they also perform Chao Du along with the Dharma Body. There are truly quite a few demon kings, demon children, and demon grandchildren in the Western Dharma-Nature Land who can perform Chao Du along with everyone else. Some might ask, with so many demon crowds gathered together, are you not afraid that the demon crowds will come after you? For the demon crowds to find you, there must also be karmic conditions.

When these manifestations go out to deliver sentient beings, why is Practitioner Su's Twelve Lights Chao Du so powerful, and why can it manifest the light of the Twelve Lights? Previously, light was captured in the sky, which can be considered Practitioner Su's achievement—something others cannot do, but you have done it. This is not for one's own enjoyment or to look at with joy, but to manifest before the masses, allowing everyone to have a deeper understanding of Pure Land practice. The Dharma Body Chao Du just mentioned also includes the hells, bringing the Twelve Lights and the Buddha-name to open the space of the hells. Being able to open the gates of hell to deliver sentient beings is unprecedented.

Practitioner Su can be said to perform this in every Thrice Yearning Ceremony. Including the noon offering, there are two times of walking around the Buddha; the first period has four times, the second period has two, and the third period has two—if I remember correctly, this makes ten times of walking around the Buddha. Each time can be said to have delivered immeasurable and boundless sentient beings. In this way, how many sentient beings have been delivered in ten times? It is hard to count. Why is it possible to deliver so many? Because Practitioner Su's heart has no boundaries. Both the deliverer and the delivered are sentient beings to be saved. Of course, this also includes hell beings, and he has saved immeasurable earthly creatures, crawling and flying beings, not to mention the ghost realm. Many ghost realm beings come to the temple themselves seeking Chao Du. Hungry ghost beings can indeed be seen in Australia; they exist in the human realm, and they also come from the space of the hungry ghost realm to seek Chao Du.

Such a grand occasion, if not for Namo Amituofo being here, and if not for Practitioner Su's manifestation in the world, could not happen in the human world. Because people are often disturbed by one or two ghost beings following or attaching to them—if these attached beings intend to interfere, they will be turned upside down, or rather, made restless. How could they withstand the space being filled with spirits, including demon crowds, all coming to seek Chao Du?

Practitioner Su's skill in subduing demonic enemies with subtle methods has also broadened my horizons. This is truly what is called the Buddha-heart treating all sentient beings equally, seeing every sentient being as a Buddha, seeing their Buddha-nature. As for their actions, it is because they have lost their way, because they have not received education in the Buddha's teachings, and because their inner resentment has not been channeled, thus becoming disobedient children. To tolerate the demon realm in such a way, even though they attack and obstruct in every way, Practitioner Su remains calm and does not complain. This is truly the Buddha come to the world.

As for what has been proposed, he is still widely seeking the support of sentient beings for his actions, so sometimes he lives in a situation of accepting the generosity of sentient beings. There is nothing wrong with this. At the Hsiang Kuang Pure Land Buddhist Centre, as Practitioner Su said, a grain of sand is a spirit, and in fact, it is not just a single spirit; there are several spirits within that grain of sand. What I want to add here is that a grain of sand is not necessarily just a grain of sand, so everyone treats every sentient being as one with themselves. Everyone has obtained a human body with such difficulty, yet they depart so hastily—without even writing a will or giving instructions, their lives end. This is also fate. Since one knows that fate has come, one should follow it well and be a person willing to pay for sentient beings. In this point, Practitioner Su has done it very perfectly.

In the Western Dharma-Nature Land, I have realised one thing: practicing like Practitioner Su, one can see that the power of the heart is inconceivable. Although after Practitioner Su realised his true nature, his wisdom opened, and the task of saving beings became his own responsibility, he shouldered the heavy burden of saving the world and beings in the Pure Land without hesitation. But in terms of human cognition, for monastics, many of Practitioner Su's manifestations are unheard of, and he is looked at differently. All of this does not hinder Practitioner Su's original intention of Chao Du and saving the world. This is the true Buddha's teaching.

Because of the abilities brought by realising one's true nature, such as the five eyes being clear and the six sense organs being revealed, these are things that can be seen in those who have realised their true nature. But today, such people are too few, and everyone sees them too rarely. Because of their inner cognition, we have the current situation, requiring running back and forth. Practitioner Su is right: the body cannot be damaged further, and it cannot withstand tests; one must save oneself. If there are still lay practitioners, volunteers, or monastics in this world who have realised their true nature and attained Buddhahood, who understand what the Buddha is doing—all Buddhas walk the same path! If they heard what Practitioner Su said and saw his appearance, if this person were a true practitioner, they would definitely be impatient to see the Buddha. How could they let Practitioner Su fight alone in this world? My implication here is also to tell everyone that I, Chin Kung, had not realised my true nature at that time, so I did not understand what Practitioner Su was performing. I was also blinded by this worldly heart. Even if I don't talk about the worldly heart, let's just say my skills were not enough, so I didn't understand what Practitioner Su was performing, and I even tried to pull him back, not letting him move forward. Fortunately, he was clear-sighted and did not fall for this part, did not fall for the tricks of sentient beings. I am saying that in the expression of emotions, the fourfold assembly cannot have emotions; having emotions means you have already been obstructed.

Under such circumstances, Practitioner Su's Dharma Body Chao Du could have been free from the constraints of the physical body, allowing the spirit to function freely after leaving the body. This is the inconceivable part of the Buddha's teachings.

I will stop here for today. Anyway, my spirit, Chin Kung, cannot leave here. If there is a karmic affinity, you will hear me speak again. Alright! Namo Amituofo."