This interview was recorded on August 22, 2022, at the of the Hsiang Kuang Buddhist Centre in Australia. In this session, Venerable Master Chin Kung provides profound insights into the nature of karmic connections, specifically focusing on the significance of Buddha-affinity and -affinity in the journey toward liberation.
Venerable Master Chin Kung speaks:
". Today, Namo Amituofo has given me the topic of 'Buddha-Affinity and Dharma-Affinity.' What a magnificent topic! If you take the first character of each—'Buddha' and 'Dharma'—do you not get the very term 'Buddha-Dharma'? The Buddha is truly a being of supreme wisdom. We often speak of the Buddha-Dharma, write it down, or see it in articles, yet we must realise that these two words hold profound knowledge. As for the word 'affinity'—the 'affinity' in 'Buddha-Affinity and Dharma-Affinity'—it implies that there are past causes. When these causes mature, they yield their respective fruits.
The Foundation of Cause, Condition, and Fruit
Buddha-affinity, as the name suggests, is the connection established with a 'Buddha' in the past; this is the cause. Dharma-affinity is the connection established with the 'Dharma'; this is also a cause. When both Buddha-affinity and Dharma-affinity mature, one reaps the fruit of learning the Buddha-Dharma, the fruit of practising, and the fruit of attaining Buddhahood. Only when both affinities are complete is one's study of the Buddha-Dharma truly whole. As for the specific fruit of attaining Buddhahood, it depends entirely on the nature of the Buddha-affinity and Dharma-affinity one has cultivated. Thus, this topic encompasses the entire Law of Cause, Condition, and Fruit.
Here, 'Dharma' refers to the methods for achieving the Buddha's path. There are many kinds of Dharma: nations have laws, families have rules, and schools have regulations. To achieve the Buddha's path, one must naturally put the learned Buddha-Dharma into actual practice. If, in past lives, you established an affinity with the Buddha and accepted the Dharma he taught and manifested, and if you possess both Buddha-affinity and Dharma-affinity, you have received the education of the Buddha-Dharma, making it much easier to attain the Buddha's path.
What is a Buddha?
Let us first examine 'Buddha-affinity.' To have established a cause with a Buddha is to have Buddha-affinity. I am sure everyone is very familiar with the concept of a Buddha. Whether in the classroom, or through the constant teachings of Namo Amituofo at the Hsiang Kuang Pure Land Buddhist Centre, or the teachings of Teacher Practitioner Xia Lianju, you have all been instructed on this.
What is a Buddha? A Buddha is a Great Awakened One, one who has thoroughly realised the truth of the universe. Therefore, if you draw close to a Buddha, you can receive the Buddha's teachings. Naturally, these teachings will never deviate from the Truth or the righteous path, giving you the opportunity to realise your true nature and become a Buddha. This is why you know where a Buddha is; no matter how far away, you will cross mountains and rivers to draw near. Even a single teaching might cause you to suddenly see the light. Just one word, one gesture, one look, or one sound can break through the blockages within your body. Once those blockages are cleared and everything flows smoothly, that is the moment of .
The Vastness of the Dharma Realm
A Buddha is, by nature, an awakened being. Beyond that, a Buddha has established affinities with immeasurable and boundless beings—the very beings he will save after attaining Buddhahood. Once he becomes a Buddha, he does not need others to teach him; he knows exactly what must be done. Thus, a Buddha can independently teach and transform a region. The size of this Buddha-land depends on the vows made during his causal stage before attaining Buddhahood. Within those vows, all the beings with whom he has had an affinity throughout his many lives are the objects of his salvation.
How vast is the Dharma Realm! There are immeasurable and boundless Buddha-lands, and immeasurable and boundless Buddhas and Bodhisattvas. Each Buddha's scope of teaching differs, based on the vows he made in his causal stage. Namo Amituofo has a particularly deep affinity with the beings of the Saha world, especially those on Earth. To narrow the scope further: although the Buddha-Dharma originated in India and was transmitted to future generations by Shakyamuni Buddha, China deserves immense credit for its flourishing.
The Eternal Nature of Affinity
It is impossible to say exactly when Buddha-affinity is established, for the life of a spirit is without beginning or end. In this lifetime, we are separated from our past lives by countless eons. Whenever you have established an affinity with a particular Buddha in a past life, there will eventually come a time when that affinity continues. Perhaps you established it during the Buddha's causal stage before he attained Buddhahood, or perhaps when he descended from his Buddha-land to manifest in the world and teach beings—some Buddhas descend more than once. Or perhaps you established an affinity with an ancestral master who realised their true nature and attained rebirth in the Western Pure Land. Any Buddha-affinity established is superior to Dharma-affinity. It can be said that those who possess Buddha-affinity will have the opportunity to liberate themselves from the cycle of rebirth and attain rebirth in the Western Pure Land when that affinity manifests.
The Necessity of Practice
Those who seek the Dharma must have Dharma-affinity; without it, achievement is difficult. After establishing Buddha-affinity, the 'Dharma' here refers to the methods the Buddha teaches to help everyone achieve the Buddha's path. This is the Buddha-Dharma. The Buddha-Dharma must be practised and completed using the human body. In this process, the sequence of right faith, right understanding, right practice, and right realisation is inevitable. One who truly achieves success in the Buddha-Dharma must start from the foundation and practise with fierce diligence before they can realise their true nature and attain the Buddha's path.
Therefore, you do not necessarily need to memorise all the terminology of the Buddha-Dharma, but you must understand it and put it into practice. 'Understanding' means clarifying the meaning of every word. In fact, if you listen often, you will naturally understand. Some people memorise everything clearly, which is also fine, as some learners need this method to enter the Buddha's gate, receive the teachings, and only then will they be willing to study with total dedication. This is one path, and many people follow it. Thus, these various terms exist not only to create a consensus among learners but also for those who need to study and understand them before they can begin their practice.
The Trap of Intellectualism
From ancient times to the present, many such learners of the Buddha-Dharma have been called 'Buddhist scholars.' Many terms are now rarely seen or used because they are too abstruse and difficult to understand. Or, there are those who specialise in studying terminology and enjoy memorising it. But does memorisation lead to comparison and discursive thought? Is this good or bad? From the perspective of the Pure Land school, it is not necessarily a good thing. It is difficult to maintain a pure heart, and one becomes limited by names and forms; one must transcend the 'name-form' to truly succeed.
Everything in the Pure Land school starts with 'purity.' When you are thinking, comparing, and memorising, you have often already become polluted. Hearing me say this, many people might think, 'Does that mean what I did before was wrong?' It is not wrong. Without the foundation you laid in the past, you might not have had the opportunity to hear these words from me today. It is just that you have taken a long, winding path. Because in the end, you must return to this one phrase: 'Namo Amituofo.' It would have been better to go straight to the point from the beginning: have true faith, understand, make the vow to seek the West, and enter directly into true practice. You would have the same opportunity to attain rebirth in the West and realise the Buddha-fruit.
The Power of Single-Minded Recitation
You must recite this Buddha-name with total dedication, without weariness or separation, reciting it tightly 24/7. Only then can you achieve results! This means you will know what it is to recite the Buddha-name with one heart, without a second heart. Your heart is empty, containing nothing but this one Buddha-name. That is truly extraordinary. If you can truly achieve this, you are not far from realising your true nature.
After taking a long detour, memorising many terms, and understanding many principles, you finally become willing to hold tightly to the six-character name. This situation is much harder than the simple recitation of elderly grandfathers and grandmothers. Because if you just tell them, 'Recite well, don't think about anything else, don't worry, don't mix in other thoughts, hold onto it tightly all day, and make the vow to go to the Western Pure Land,' especially before the end of life, they recite straight ahead with one heart. They do not think of other people or other matters, and especially, they must absolutely not think of their relatives or their bank savings. These things must not be thought of. If you think of them, you deviate, and your vow to seek the Western Pure Land at the time of death will not be fulfilled. Because while you are reciting, your heart is thinking of other things—this is called 'mixing in.' Mixing in means it is not one heart, but many hearts. The Buddha-name recited in this way is not pure, and it cannot bring Namo Amituofo to lead you to the Western Pure Land.
The Importance of the Final Moment
However, for many Buddhist scholars who love 'Buddhist studies,' if they had not gone through that period of exploration and confirmation, they might not have been able to truly believe from the bottom of their hearts. In that case, even if they made a vow, it would be difficult to fulfill. This is the difference in Pure Land Dharma-affinity: one path works directly from the heart, while the other works from names, forms, Buddhist logic, and Buddhist studies. This 'heart-work' is the practice of Buddha-recitation accumulated through honest, steady practice; it is not something you can have just because you want it. The most important thing is to recite the Buddha-name with one heart at the time of death, to invite Namo Amituofo to come, to bring your lotus flower, to invite you to step onto the lotus pedestal, and to lead you into the Western Pure Land. Otherwise, your wish to attain rebirth in the Western Pure Land at the critical moment of life and death will come to nothing. Is not all the preparation during your life intended for this moment, so that you can go to the Western Pure Land smoothly? Therefore, this moment is extremely, extremely important.
The Availability of Dharma Treasures
In this current era, we have the opportunity and convenience to obtain many Dharma treasures, which everyone can refer to and study. So-called Buddha-affinity is not necessarily limited to this lifetime; it is possible that in past lives, at some stage, you established an affinity with a certain or Buddha, which is why you can encounter and hear the Buddha-Dharma now.
The sensitivity of a Buddhist practitioner is much higher than that of an ordinary person. If this sensitivity can be continuously improved and strengthened, it will be of great help to the study of the Buddha-Dharma. Therefore, strengthening the sensitivity and awareness of a practitioner is a very important matter, but this also requires the connection of Buddha-affinity and Dharma-affinity. This invisible affinity is built upon causes established in the past. Those with Buddha-affinity have a very magnificent connection. Conversely, those without Buddha-affinity may not have the opportunity to communicate directly with a Buddha, but they can establish an affinity in time. Hearing and taking in a single 'Namo Amituofo' is to establish the cause for salvation with Namo Amituofo. This is the great compassionate vow of Namo Amituofo.
The Sacred Sanctuary of Hsiang Kuang
At the Hsiang Kuang Pure Land Buddhist Centre, it can be seen very clearly: to achieve success in practising Buddhism, one must put in the work oneself. This work means being obedient and following instructions. If you do not even listen to the Buddha's words, how can you say you have established a good affinity with the Buddha? It would merely be a record left in your brain that 'such a thing once happened.' For those with deep good roots, , and causal conditions, perhaps the Buddha-affinity and Dharma-affinity established in the past were only a tiny bit, but in this lifetime, it depends on how you practise. If you can watch well, listen well, and speak well, that past affinity will naturally manifest. 'Manifest' means that at this time, you can accept and understand the teachings here, and have the opportunity to study deeply and achieve success.
At the Hsiang Kuang Pure Land Buddhist Centre, Namo Amituofo has descended to help everyone. To be able to come here to listen to the sutras and study, or even to become a monastic here—a monk or a nun—is to have an incredibly deep Buddha-affinity and Dharma-affinity! If there were no past Buddha-affinity, it would be impossible to have the current situation, where you can actually join the Buddha in this lifetime to save the world and deliver beings. This Buddha-affinity is too magnificent! You must know that saving the world and delivering beings is not just about saving other beings; it is also about saving yourself. Especially regarding the matter of realising one's true nature, the teachings have told everyone that it must rely on oneself. Yes, that is correct! Everything must rely on yourself; you cannot rely on others. Especially the great matter of life and death, the great matter of rebirth in the Western Pure Land—you must be able to be the master of your own destiny.
The Difficulty of Encountering a True Buddha
In today's society, there are so many 'Dharmas,' and with the speed of communication media, it is not difficult for Dharma-affinity to manifest. Once you have the Dharma treasures, you can connect with Dharma-affinity. Therefore, both monastics and Buddhist temples should widely distribute Dharma treasures; this is a method to lead the masses into the Buddha's gate. Most people can only come into contact with Buddha statues, Buddha cards, sculpted Buddhas, or painted Buddhas. To truly encounter a 'True Buddha' is difficult indeed.
One who has realised their true nature, who has realised their true nature and become a Buddha—this is something that can be encountered in the human world. But in modern times, how many are 'True Buddhas' who have realised their true nature? A so-called 'True Buddha' who has realised their true nature is one who has achieved the Buddha's path in a human body. Of course, if people can receive a response from Buddhas and Bodhisattvas, they will feel very happy. Indeed, that is a very rare thing, and having one's wishes fulfilled makes everyone feel very joyful. Everyone believes that the Buddhas and Bodhisattvas have heard their prayers and fulfilled their wishes. While making a vow, people often promise that if the wish is fulfilled, they will do this or that. So, if it is truly fulfilled, you must honour what you said. This is the 'response and communion' between you and the Buddhas and Bodhisattvas.
The Precious Words of Namo Amituofo
The Buddha-affinity we hear and see today is presented in this way. There are also rare cases where one hears that after encountering a certain situation, one realises, 'Ah, so this person was actually a certain Bodhisattva, a certain great master, or an ancestral master who came to manifest, teach, and remind us.' That time is very short; it is something that can be met but not sought. It is a once-in-a-lifetime opportunity. This is one of the forms of Buddha-affinity we hear about today. Apart from this, how can we make everyone feel the existence of the Buddhas and Bodhisattvas?
Today, the Buddha-words at the Hsiang Kuang Pure Land Buddhist Centre are truly precious. They are the words that Namo Amituofo wants to tell everyone, written down by the monastics and presented before your eyes. This is an unprecedented event, because Namo Amituofo exists in the Hsiang Kuang Pure Land Buddhist Centre in a spiritual state. The masses are accustomed to 'seeing is believing.' Not seeing the Buddha does not mean the Buddha does not exist; it means your own heart and eyes are not purified enough. Therefore, out of , the Buddha conveys information to the masses through heart-to-heart communication, written into text so that everyone can see and feel it. And a 'True Buddha,' in terms of one who has realised their true nature, also exists at the Hsiang Kuang Pure Land Buddhist Centre, with Practitioner Su as the representative. In fact, this is not a coincidence; it is the manifestation of everyone's blessings.
The Path to True Benefit
Buddha-affinity and Dharma-affinity are both present at the Hsiang Kuang Pure Land Buddhist Centre, waiting for everyone to come and seek the treasure, to see the Buddha, and to seek the Dharma. If you truly take the Dharma spoken by Namo Amituofo to heart, believe that these are truly the words the Buddha wants to tell you, and understand them, then you must put them into practice. This is the Dharma. After having faith and understanding the meaning, you must act. Do it steadily and realistically. Do not be overly ambitious; seeking speed will not bring real benefits.
Practice according to the Dharma. In the past, everyone used Dharma treasures—that is, the sutras you read and recite every day—to have faith and follow them, practising the Dharma in daily life. The most important thing in the Pure Land school is to hold onto the Buddha-name. Recite the Buddha-name until it is familiar, until it is second nature, until your heart has only this Buddha-name and nothing else. Recite until you do not need to recite, and it will still echo in your heart and mind. This heart will then be in a state of 'concentration' (Samadhi), because no matter, no person can move this heart of yours. What kind of heart? At that time, it is the Buddha-heart. It will not fluctuate. That kind of stability cannot be shaken by any external force.
The 'Dharma-taste' and 'Dharma-' obtained from this concentration are different. The achievement of will never be obtained out of thin air. You must honestly and steadily recite this Buddha-name until it is as immovable as a mountain. At that time, you are not far from realising your true nature, and this Buddha-name can then exert its great power. Many people recite the Buddha-name without effect and cannot feel the power of the Buddha-name. But for those who have realised their true nature or have attained Buddha-Recitation Samadhi, this Buddha-name is of great use. It is energy. It can break through space, heal illnesses and injuries, stabilise emotions, and treat modern depression and bipolar disorder. If both Buddha-affinity and Dharma-affinity are complete, and you recite this Buddha-name well, then depression and bipolar disorder can be saved! Surviving in this world is not easy; depression and bipolar disorder are modern civilization diseases. The wonderful prescription of Buddha-recitation is worth trying for everyone.
The Responsibility of the Practitioner
But if Buddha-affinity and Dharma-affinity are not complete, that is a pity! This matter cannot be forced. However, you can start from yourself. Be a good example, let others see, and let them know, 'Oh, so Buddha-recitation can reach such a level of skill!' 'So this Buddha-name is so useful!' 'So the four characters "Namo Amituofo" have such deep and broad knowledge!' Yes, those who have not delved deeply, who have not truly recited the Buddha-name, really cannot realise that there is great knowledge and great benefit here.
The Dharma exists to address everyone's needs or solve everyone's problems. Therefore, using the Dharma well can not only protect yourself but also help yourself. Thus, in the study of the Buddha-Dharma, one first learns to receive the benefits of the Dharma, and then, by taking oneself out of the cycle of life and death, attains rebirth in the Western Pure Land. This is the ultimate goal of practising Buddhism. Before a practitioner attains rebirth, for the monastics, finding their true nature is not only saving themselves but also saving other beings. Those who have found their true nature can use various methods to save beings; everything they touch becomes a Dharma! Those who have realised their true nature will surely propagate this Dharma in the future. Reciting the Buddha-name to become a Buddha, those who have realised their true nature will also be propagators of the Pure Land Dharma Gate in the future; this is the most appropriate path.
Currently, it seems that major temples or Buddhist academies have a set of teaching methods to lead the masses into the vastness of the Buddha-Dharma. However, whether one accepts this Dharma depends on the individual. When Dharma-affinity is complete and manifests, the Dharma that is compatible with you will naturally appear. The Buddha-Dharma is actually a true and practical education; it is not an abstruse Dharma gate. It is to act according to the Truth and the righteous path, to find your true nature so that you can be the master of yourself, not rely on others, and not go astray. At this time, the Buddhist temple also plays a very important role, being able to help those who seek the Dharma to satisfy their wishes. Where there are those who seek the Dharma, there must be those who teach it. At this time, the temple or the individual who has achieved success must take on this responsibility, and it also depends on everyone's aspiration. Especially for beginners, there is a fear of making mistakes, of cutting off this 'wisdom-life,' of cutting off this Dharma-affinity.
That is correct. For those in positions of authority who must make decisions, those who make the final call must go through the consensus of everyone, and everyone must be willing to be truly convinced and accept what they say and do. Only then will there be cohesion, and it will not be a case of 'you do your thing, and I do mine.' Although practice is an individual matter, at this time, it is task-oriented, especially when viewed as a whole from the outside. Do you understand now?
Alright, that is all for today's class. Oh! That is what I often said when giving Dharma talks in the past; now I must change my words. 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.
