The Path of Sincere Recitation

This is a record of an interview with the spirit of Venerable Master Chin Kung, who now resides in the Western Dharma-Nature Land of the Hsiang Kuang Pure Land Buddhist Centre in Australia. This interview, the second in a series, continues his reflections on the practice of Sincere Recitation. It was recorded by the chief writer, Venerable HaiZe, on September 29, 2022.

Venerable Master Chin Kung speaks:

"Namo Amituofo. Today, I, Chin Kung, wish to continue the topic that Namo Amituofo set for me yesterday: Sincere Recitation. Yesterday, I briefly touched upon those days when I was in the human world, living as a monastic and lecturing on the sutras. I spoke of the common mindsets of those who chant the Buddha-name, and the problems they often encounter.

The Buddha-name 'Namo Amituofo' is of such vital importance. People often chant it daily, and they may even chant it quite well. Yet, when faced with impermanence or the moment of death, they forget it entirely. Their minds go blank, and their primary soul is pulled away into another space. Because of this, they fail to reach the Western Pure Land of Ultimate Bliss and instead fall back into the cycle of rebirth. Given how many people claim to be practitioners, yet so few actually reach the Western Pure Land, one can see that this is the fate of many."

The Criticality of the Buddha-Name

"This is precisely why I have constantly emphasised the need to chant this Buddha-name until it is thoroughly familiar, until it is deeply ingrained in your very being. No matter what happens, you must never stop chanting. Think about it—when you are hungry, you naturally think of eating to fill your stomach. When you are thirsty, you seek water to quench that thirst. You do this daily because you must nourish this physical body. Chanting the Buddha-name is exactly the same. If you wish to attain rebirth in the Western Pure Land, you must chant this name. Once the chanting stops, you cannot go to the West.

The true meaning of this is to realise that you are suffering, and that all sentient beings are suffering. Only by going to the Western Pure Land can you be saved. This heart of yours must be incredibly sincere and earnest. You cannot have even the slightest attachment to the human world. Otherwise, at the moment of death, your karmic creditors will seize upon this weakness and drag your primary soul away. Death is a process that everyone must experience. When you encounter an emergency, you must immediately raise this Buddha-name. Do not think of anything else; you must only hold onto this one thought—chanting the Buddha-name."

The Illusion of Worldly Attachment

"Therefore, you must raise the Buddha-name in your daily life. The power of this name is immense! If you truly chant it well, it will shatter your many delusions, afflictions, and attachments. The problem is that your practice is not deep enough, so you cannot reap these benefits. Your delusions, afflictions, and attachments remain as thick as ever. You listen to the sutras and hear the Dharma, but you never put it into practice. You know that chanting is good, but you find your delusions to be more important than the Buddha-name.

Or perhaps you are parents, grandparents, or elders who are constantly worried about the lives of your children and grandchildren. When you are thinking of these things, there is no Buddha-name in your heart. When you listen to the Dharma, you might think, 'That is right, I should be chanting!' But then, 'Oh, I forgot, I am too busy.' You remember for a moment and chant a few times, but such chanting usually vanishes without a trace when a real crisis occurs. You can probably gauge your own situation by this. If a real crisis were to happen right before your eyes, would you be able to reach the Western Pure Land? You would not! You know the answer in your heart, do you not? This is already the most convenient Dharma Gate in Buddhist practice. If you truly wish to reach the Western Pure Land of Ultimate Bliss, you absolutely must put in the effort to grasp this Buddha-name tightly and shatter your delusions."

The Discipline of the Monastic Life

"Is making money important? Everyone says it is; how can one live without money? Now, if I ask you, is rebirth in the Western Pure Land important? Some people will hesitate. If you are an elder practitioner who has suffered from a serious illness, who has tasted the bitterness of the human world, you will say it is important, because the Western Pure Land is truly wonderful. Those who have suffered know what suffering is, and what joy is. Therefore, they can summon that sincere, earnest heart of Sincere Recitation, and they will grasp the Buddha-name firmly. However, few people today have truly tasted suffering. Even if they do, they do not realise they are tasting it; they are still enjoying it. This is called being 'inverted'—it is delusion. The deeper the delusion, the harder it is to turn back.

Returning to the subject of monastics: since you have left the home life, you had your own reasons for doing so. Whether those reasons are the same or different, you must let go of the past. Even if your past was smooth and successful, you must let it go. If your past was full of suffering, and you sought to pursue an eternal, unchanging stability and joy, you must let that past go as well.

The life of a practitioner is completely different from the life of the world. Unless one has been a little novice since childhood, living the life of a novice from a young age—though even then, one has the nature of a child and is not so easily trained to be a true monastic. Because even if we speak of 'nature,' it is still personality and habits—all of which are pollutions brought from past lives. Every child has different personality traits and habits, but the true nature that everyone possesses is the same. What I mean by 'same' is that whether we speak of the true nature or Buddha-nature, all Buddhas walk the same path. It is only when encountering different people and situations at different times and places that things appear different, but the heart remains settled. Therefore, the Buddha's teachings are vibrant and alive, and this is even more true for those who have realised their true nature."

A Failure of Education and the Path Forward

"If your heart and nature are not yet settled, if you have not realised your true nature and still have desires, then keeping the Precepts requires effort. This means that for you, the Precepts are something you must remember to follow, rather than something that has been internalised as a part of your behaviour and speech. When this is the case, you cannot say, 'I want to live a vibrant life,' because you have gone astray. Before you have attained meditative concentration, awakened, and realised your true nature, you must honestly and diligently practise the Three Learnings of Precepts, Concentration, and Wisdom. Do not try to run or jump when you have only just learned to sit, and cannot yet crawl or stand. You will only end up covered in bruises, suffering greatly without achieving anything. It is not that your body cannot do it, but that it has not yet grown and developed. This is why, in learning Buddhism—especially for monastics—there are so many Precepts. They are there to subdue your heart, to turn and correct this heart that is filled with worldly delusions, false thoughts, discrimination, attachment, and the inversion of right and wrong.

To walk on the right path, you need a standard; otherwise, you will not know when you have gone astray. Once you have corrected yourself and can walk steadily, you will still need to undergo tests to confirm that your heart and actions are settled. These tests are not external; many of them manifest naturally from within your own heart. What I mean by 'within' is that the pollutions from your past and this present lifetime manifest, and you must face them. You must face them with the correct methods, concepts, and attitudes. After correcting and purifying them, any problem can be solved easily in your hands. There are no difficulties, because you have opened up; you understand everything clearly. At this moment, you naturally realise your true nature, and it is a realm of pure light!

I, Chin Kung, understood these principles and theories, but when I was in the world, I did not achieve the realisation of my true nature. I certainly had some blockages that were not cleared. This is indeed true. After leaving the world, the laws of karma and cause and effect will teach you a lesson, and at that time, you have no choice but to face it. I am the luckiest one, as I still have the opportunity to repent using this method. Many people fall into the evil realms and cannot turn back; they can only suffer in those realms. Once the suffering is exhausted, if your karmic fortune manifests, you may return to the human world, encounter the Pure Land Dharma Gate, and chant the Buddha-name. Only then do you have a chance to return to the Western Pure Land. That is a long and arduous road!

It is because of Namo Amituofo's compassion for my sixty years of lecturing that I have been given this opportunity to repent, to be interviewed, and to speak the truth. To this day, not a single person from the Pure Land Learning College or the Pure Land societies has been 'obedient' enough to come and find me. No one has come to verify that my spirit never dies and that Namo Amituofo is at the Hsiang Kuang Pure Land Buddhist Centre. Because of this, I still cannot return to the Western Pure Land. This is my retribution. I did not do what I was supposed to do, and I delayed until now. I must accept the consequences. This is my current state of mind. No one in the societies or the college believes my words; they do not believe that my spirit never dies, and they dare not face me. No monastics or Dharma protectors are willing to come to the temple. It seems that my education and my actions in the human world were a failure!"

The Power of the 'Eraser' of Recitation

"Actually, in my heart, I hope that some of the Dharma protectors who know Practitioner Su will come to the Hsiang Kuang Pure Land Buddhist Centre. There are many of them! Practitioner Su once served as a volunteer in the Pure Land societies and performed exceptionally well, forming good karmic affinities with many Dharma protectors, lay practitioners, and volunteers. Many have also heard Practitioner Su lecture on the sutras, received guidance, or engaged in discussions as fellow practitioners. There are many who know Practitioner Su. Any one of you coming would be wonderful. This is my sincere expectation.

This is not just about sending me back to the Western Pure Land. As for returning to the West, because I am already in the Dharma-Nature Land, I believe that no matter how much time passes, one day I will certainly return. What is more important right now is that you must have confidence that you can return to the Western Pure Land from the Hsiang Kuang Pure Land Buddhist Centre. The Western Pure Land is right before your eyes, and you can reach it, but you must take that step. If anyone can enter the gates of the Hsiang Kuang Pure Land Buddhist Centre, I will praise them—they have courage, and they have hope! In fact, many people are watching these words of mine, as the temple has posted them online. But no one dares to move, fearing what others might say, fearing being pointed at. Because others have not moved, they dare not move either, fearing they will lose their standing in the Pure Land societies. You are wrong! These self-protective mindsets are harming you instead. Whether you can realise your true nature is your own business; whether you can attain rebirth in the Western Pure Land is also your own business. Does it have anything to do with what others think of you? It has absolutely nothing to do with it. If you live in a world defined by the opinions of others, you will never realise your true nature, and you will never return to the West. In this Five Turbidities and Evil World, everyone's heart is different. Some know what they are planning, some are confused, and some have other intentions.

I have spoken very clearly. If you truly know the suffering of sentient beings and wish to do something for them in the Pure Land, to contribute a little to repay the Buddha's kindness, then regarding the construction of the Pure Land headquarters, contribute money if you have it, or contribute your labour if you have the strength. Do not sit by and do nothing. Namo Amituofo is here! Contributing money or labour is a gain for yourself! If you have the ability, give money; otherwise, be a volunteer or a lay practitioner, and learn here how to realise your true nature, preparing yourself for rebirth in the West. You feel that the standard for realising your true nature is too high? Then use this time to dissolve your karma, repent, resolve conflicts with sentient beings, and help your own sentient beings attain rebirth in the Western Pure Land. Not only can you save yourself, but you can also save sentient beings. The so-called sentient beings refer to your family members and your karmic creditors. Saving your karmic creditors is saving yourself. You are one with them; if they are well, you are well. If they are not well, and they come to collect debts with the resentment, hatred, and anger of the past, you will not have a good life either.

Some may ask, 'Can these things not be done outside of the Hsiang Kuang Pure Land Buddhist Centre?' I did not say it cannot be done, but do you have the ability to do it? Is Namo Amituofo there? Only when Namo Amituofo is present can sentient beings reach the West. Without Namo Amituofo, how can they reach the West? Unless there is a second Practitioner Su who can freely travel to and from the West, leading sentient beings to chant the Buddha-name and return to the West.

Lecturing on the sutras was what I did while I was alive. Can anyone take over this task? I cannot interfere with that; I am no longer in the world, so let it develop according to the karmic affinities of the world. That is a matter between each individual and the Pure Land Dharma, operating according to past karmic affinities. I did my best before, and now that I am not in the world, I will not interfere. Now, all my spirit can do is say what can be said and counsel what can be counselled, because I know that no matter what, I am now in the Western Dharma-Nature Land of the Hsiang Kuang Pure Land Buddhist Centre. If the monastics, Dharma protectors, and believers are obedient and filial, they will come here, treating it as coming to see me, which would make me happy. Although I am a spirit and you cannot see me, I will know that you have come. I know that you respect me, and some of you look upon me as an elder. If you are filial and wish to save yourself, then come quickly! Do not hesitate. Hesitation indicates that you have no confidence in the Pure Land, and no confidence in me.

I no longer worry about how the world views things, or how the believers and Dharma protectors view things. I will speak frankly. What Practitioner Su has done is truly the manifestation of a Buddha or Bodhisattva in the human world. It is not just a Bodhisattva, but a Buddha manifesting in the human world to do this work. Returning to the Western Pure Land is entering the Land of Eternally Quiescent Light. These words are not mine; they were spoken by the ancestral masters who came down to invite spirits previously. I am merely repeating them. I see it the same way; this is also my view. As for whether you believe it or not, that is up to your own karmic affinity. Therefore, if the Western Buddha is doing Western work in the human world, and it looks exactly like what people do in the world, how could it possibly be accomplished? Even I, who worked so cautiously, still had shortcomings. Therefore, Practitioner Su must certainly do some earth-shattering things; otherwise, how could everyone be saved? It is not that I am speaking for him; I am speaking the truth.

Saving sentient beings in ancient times might have been done more subtly. Practitioner Su is bravely charging forward, and he wants everyone to know how to charge, to charge together, and to save sentient beings together. Without doing it this way, are sentient beings so easy to save? They are not! Without great power, great vows, a great heart, and great actions, they cannot be saved! 'If people are hard to save, then save the sentient beings in the spiritual realms'—this was also a sentiment of mine. Why? Because people have this body, have selfishness, and have desires. They pay the price of a lifetime for this body, and greed, anger, delusion, arrogance, and doubt are all caused by the body. Only because there is a body do these desires exist, creating the karma of hell—a sinful retribution! When the body is gone, you suffer. Without a body, whatever you want to do, you cannot do. You can only live according to the good and evil you did while alive. If your good deeds outweigh your evil deeds, after the judgment of King Yama, whether you go to the ghost realm or the animal realm, you may still enjoy some blessings and not suffer too much. That is your good fortune, and you can have a good life in that lifetime. If you did too many evil deeds while in the world, after the judgment of King Yama, you will suffer in the animal, hungry ghost, or hell realms in your next life. That suffering is indescribable. As for the heavenly realms or the asura realm, there is no need to talk about them; those are for enjoying blessings. Therefore, those who have suffered know that they must chant the Buddha-name well and go to the West.

If you have great compassion, pity the suffering of sentient beings, and are willing to let go of the past and enter the Buddha's gate to become a monastic, you can have a pure environment. You have also met a good spiritual friend, and Buddhas and Bodhisattvas manifest to teach you. If you can realise your true nature early and move in the direction of saving sentient beings, then this lifetime is worth it. As long as you realise your true nature, you can reach the Western Pure Land. If you realise your true nature at the Hsiang Kuang Pure Land Buddhist Centre, Practitioner Su will certainly teach you how to use your Dharma Body to its greatest effect to help sentient beings. At that time, you can have all the skills he has. I believe this, because this is the wish of those who are responsible for the transmission of the Pure Land. They hope to find a successor who can learn this skill of saving sentient beings and then save even more. I also hoped for this when I was in the world—to be able to pass on all my skills in lecturing on the sutras. To see who has such roots—that is truly the wish of a teacher, and it is very earnest.

As for Sincere Recitation, I had confidence that I could chant this Buddha-name well and attain rebirth in the Western Pure Land. Of course, one must find the successor who also has this skill, so that they can continue to teach everyone how to chant the Buddha-name well. Only then is there a chance to go to the West! Teaching is one thing, but how much each person can receive depends on their own efforts. I will also provide hints and guidance, but whether you can change depends on your own karmic fortune. My Buddha is compassionate; at least he allowed me to lecture on the sutras for sixty years and taught one person who realised their true nature—Practitioner Su—who could allow Namo Amituofo to come down from the Western Pure Land to the human world to save the world, and save me from hell!

Actually, Practitioner Su is a 'come-again' person, and the methods he uses to save sentient beings are more advanced. What is advanced? He does not even need to perform chanting for the deceased. That is to say, his method of helping sentient beings attain rebirth in the Western Pure Land is faster. He directly leads the spirit to the Western Dharma-Nature Land and then chants the Buddha-name to lead them into the Western Pure Land. This is truly a breakthrough. He uses his own ability to help sentient beings attain rebirth in the West, and this ability must be attained through practice and the realisation of one's true nature. This matter and this ability are certain; we can all see it at the Dharma assemblies at the Hsiang Kuang Pure Land Buddhist Centre.

Without a pure environment for practice and these methods of practice, it is very difficult for lay practitioners and volunteers who are still living worldly lives to remove these desires. With the obstacles of the Five Desires and Six Dusts, it is difficult to realise one's true nature. Only through the process of purification through practice can one realise it. Leaving the home life is the fastest method. After all, leaving the home life requires great karmic fortune; not everyone has the ability to do so. Practitioner Su uses his own ability, having realised his true nature and attained the Dharma Body. Furthermore, the most special thing is that Namo Amituofo has come down to the human world at this time, and he must find a place to realise the purpose of this visit. It is because he saw that Practitioner Su has realised his true nature and has the Dharma Body—it works! Namo Amituofo and Practitioner Su are cooperating. Practitioner Su uses his Dharma Body to perform Chao Du for sentient beings, and Namo Amituofo is always by his side, receiving sentient beings into the Western Pure Land. Oh, the cooperation between these two is seamless and perfect; only then can so many spirits be saved. Even beings from the Four Sacred Realms, the Milky Way, and the Dharma realm of emptiness come here to seek Chao Du. Everyone knows whether this is true or not. Some people say, 'I haven't seen it, so how do I know if it's true?' Then believe it or not, that is up to you! I have spoken very clearly. I have seen it; my spirit has seen it, so I have spoken it out. Whether you believe it or not depends on your own karmic fortune.

Monastics must chant the Buddha-name 'Namo Amituofo' into their hearts to be able to realise their true nature. In fact, it is not just monastics who must do this; everyone who wishes to attain rebirth in the Western Pure Land must do so. And monastics, as one of the Three Jewels—the Buddha, the Teachings, and the Sangha Community—bear the responsibility of transmitting the Pure Land. If you have not done it yourself, how can you teach Dharma protectors and believers? Therefore, monastics must put in the work and chant the six-character name of the Pure Land, 'Namo Amituofo,' with complete dedication. There is nothing more important than this Buddha-name. Use the Buddha-name to replace everything, continuously and without interruption. However, if you do not change your personality, you will not be able to chant the Buddha-name well. This is what Practitioner Su has been reminding everyone, and I agree here—it is very important!

The so-called Buddha-Recitation Samadhi means having attained concentration. Attaining concentration means that no matter how the external world changes, or what the state of your body is, the Buddha-name of Amituofo never leaves your heart. This cannot be done without putting in the work. Those who have not deeply experienced the benefits and advantages of the Buddha-name cannot chant well. Those whose heart of seeking rebirth is not sincere enough cannot chant well. Those who do not believe in Namo Amituofo, or who do not believe in themselves, cannot chant well. If you only believe in yourself and cannot sincerely believe in Namo Amituofo, you will go to the borderland of the doubting city. My Buddha is compassionate and still keeps this place, allowing those who have doubts to enter the Western Pure Land. After entering, they must spend five hundred years there to purify themselves again. Doubts mean that you have not been purified enough. But no matter what, once you reach the borderland of the doubting city, you have entered the Western Pure Land. This is always better than suffering in the cycle of rebirth in the human world, is it not?

This is the compassion of my Buddha! Realising one's true nature, looking at the whole of Buddhism today, is truly very rare! I dare not say there are none, but there is one right before our eyes: Practitioner Su. Besides him, are there others who have realised their true nature? I hope there are, but I have not heard of any, nor have I met any. Of course, there are monastics who are diligent in their studies and who lecture on the sutras to teach sentient beings, but one must be cautious and trembling. Before realising one's true nature, if there is even the slightest deviation, or if there is selfishness and one thinks of oneself, one may be controlled by the demon realm. This demon is not just an external demon; the demon of one's own heart is even more terrifying. If this happens, the Dharma you speak and the things you do will not be pure. The Dharma spoken in an impure state cannot allow the listener to truly receive the benefits of the Dharma. With deviations, the Buddha-name you chant is also impure, and you cannot reach the West. You cannot resolve conflicts with karmic creditors, and you cannot perform Chao Du to send them to the West. In this way, you yourself cannot reach the West.

Therefore, there is a method to reach the Western Pure Land. What I spoke of before was the traditional method, the most stable method, the method that everyone has used from ancient times to the present. However, in the current state of society and the world, it is fortunate that there is one person who can truly achieve this using this method. Those who listen to my teachings have such a person; he has received the benefits of the Dharma. Practitioner Su listened to my teachings, added his own diligent practice, and realised his true nature. This is truly everyone's blessing. It is not easy to find someone who has realised their true nature; it is too difficult! Realising one's true nature and attaining Buddhahood is to be a Buddha, possessing the ability to save sentient beings, saving immeasurable and boundless sentient beings. This is the rarity of a Buddha; otherwise, I would not have the opportunity to say these things here today. Even in the Western Dharma-Nature Land, I am still constantly chanting the Buddha-name, and I am filled with Dharma joy, because my spirit is pure, I have let go, and I have no obstacles. Therefore, I see the past and the present very clearly. I see that some of the fourfold assembly of disciples are suffering from illness because they have not yet transformed their karma, so old age and sickness appear. They want to chant the Buddha-name but cannot chant well. They want to raise a heart of repentance but cannot deeply change from within their hearts. It is not that they do not want to change, but they are obstructed. It is not that they do not want to purify, but their habits are too heavy and their personalities are too strong, so whenever a situation arises, they are creating karma. These things are everywhere, and I see them very clearly.

Here, I offer some suggestions to everyone: you must let go of yourself, raise the Buddha-name, and put aside your physical sensations, gains and losses, and subjective views. Throw them away. Treat yourself as a blank sheet of paper. This is easy to say, but not easy to do. Treat the Buddha-name as an eraser; this is very important! This sheet of paper has already been drawn with colourful patterns, the Five Desires and Six Dusts, and all sorts of messy things, as well as many obstacles and things you cannot let go of. This sheet of paper was originally clean, transparent, and white, but it has been polluted by the cycle of rebirth—not to mention the cycle of rebirth, just in this lifetime alone, how much pollution is on it? Then use the Buddha-name as an eraser. This eraser is very powerful; no matter what kind of pollution it is, it can purify and wipe it clean. You must use force to wipe, wiping until no trace is left. But you must know how to use it; you must use it, do not just leave it aside. This powerful eraser requires patience to wipe slowly. Once this place is wiped clean, wipe the next polluted place, and then you will find that there is not a single place that is clean. It does not matter; I will keep this eraser and not think about anything else all day. I will just do this one thing—hold the Buddha-name 'Namo Amituofo' tightly, not daring to forget it for a moment. Keep it in your heart, keep it on your lips, and let your ears hear only the Buddha-name. When doing other things, also hold the Buddha-name tightly and quickly wipe away the pollution.

Once this place is wiped clean, quickly wipe the next place. Try using it for a while! One day, two days, three days, a week, two weeks, three weeks, a month, two months, three months, a year, two years, three years—I have used it for over fifty years, and I am still using it. Especially at the Hsiang Kuang Pure Land Buddhist Centre, if there is any place you have not wiped, or have not wiped clean, and there is still pollution, Namo Amituofo, Teacher Xia Lianju, or Practitioner Su will certainly point it out and tell you. See if you are willing to be obedient! You must! Quickly wipe it clean. You must have patience, perseverance, and persistence. This pollution is too heavy; it cannot be wiped clean in one go. You must wipe it several times. If you only wipe it once, traces will remain. You must wipe it a second and third time, and you will eventually wipe it clean. The only fear is that you will not move to do it, and just let it manifest openly in that place. Then how can it be clean or purified? I tell you, this place is your personality and your habits; you must change them. If you hear this but do not move to change, then it will always be your personality and habits. In your next life, see if you have a chance to change! Even if you go to the animal realm, you will still have this personality and these habits. Even if you go to hell to suffer, when you come out, you will still be carrying this personality and these habits to create karma, and then go back to hell to suffer retribution.

If you are obedient and wipe with patience—if once is not enough, wipe twice; if twice is not enough, wipe three times; if three times is not enough, wipe four times—after a few years, the traces will fade, and eventually, it will be clean. You must do it quickly; time waits for no one. The benefit of being a monastic is that if you have Dharma protectors to support you, you do not need to worry about food, clothing, housing, and transportation, and you can focus on seeking the Dharma. In this way, you can realise your true nature early, and besides saving yourself, you also save the Dharma protectors, your family, and these vast sentient beings who have karmic affinities. But do not forget the duties of a monastic: 'Eating a grain of rice from others is as heavy as Mount Sumeru; if you do not attain the Way in this lifetime, you will have to pay it back wearing fur and horns.' Wearing the kasaya, if your heart is no different from the world, and you are still attached to the Five Desires and Six Dusts, then you have committed a sin! This sin and retribution are not small, which is why 'there are many monastics and Taoists in front of the gates of hell.'

For 'Sincere Recitation,' first, you must lay a solid foundation for the work of the heart. Only then can you chant this six-character name well. What is called solid is being sincere to the extreme. You must have a sincere heart, a respectful heart, and a true heart to be able to say you are sincere to the extreme. Sincere, Sincere Recitation—this heart is too important. The purification of a monastic is the purification of this heart. Whether it is prostrating to the Buddha, chanting sutras, or chanting the Buddha-name, all are methods to help you purify. After purification, your true heart can naturally manifest. If purification is not enough, it means you still have pollution, and your true heart cannot manifest; of course, there is no need to talk about realising your true nature. This is a very natural process and a natural standard. In short, in summary, you must be obedient. I am also counting this as being after my life, using this opportunity to point out a very important direction for everyone—the direction of realising one's true nature, which is to come here to the Hsiang Kuang Pure Land Buddhist Centre to see Namo Amituofo. You can receive the help and purification of Namo Amituofo, Teacher Xia Lianju, and Practitioner Su.

Practising in this environment can truly help you find your true nature. In such an environment, we are all helping everyone, telling everyone the importance of the true nature and how to find it back. It is not easy to find your true nature outside of the Hsiang Kuang Pure Land Buddhist Centre; it is too difficult.

Alright, time is limited, so we will stop here for today.

Namo Amituofo.

Venerable Chin Kung, with palms joined.

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