Master Chin Kung promote ethical and moral teachings

The Promotion of Ethical and Moral Teachings

Venerable Master Chin Kung AM

One Humanity, Many Faiths

An Interfaith Summit for Peace and Harmony

in Australia and the Asia-Pacific Region

Brisbane City Hall, Main Auditorium

Brisbane, Australia

February 18-21, 2009

 

Confucianism says “All people are innately good.” Buddhism teaches “Every being has Buddha nature.” This nature consists of “inherent virtues, which are possessed by everyone.” What are natural virtues? Love is a natural virtue. Having love, benevolence, virtuousness, and compassion, we will follow our natural virtues. By following these virtues, we will generate loving kindness. Thinking carefully, we will realize that those who follow their innate virtues will love others and treat them with benevolence, virtuousness, and compassion. How could this person harm others!

Fighting for personal gain will definitely result in others losing. This kind of mindset will be reason enough for conflicts between human beings. Therefore, the approach to reconcile all conflicts and to promote social stability and world peace does not lie in the use of military force. Then what can we do to change? Ancient saints and sages, Confucius, and Sakyamuni Buddha all reached this objective by teaching. Thus, the only way for us to prevent conflict and promote social stability and world peace is to let go of all struggles for personal recognition and gain. We need to actively promote the enlightened teachings of benevolence, virtuousness, and compassion. This teaching of love in religion is the only method to end conflict and achieve peace.

The implementation of the teaching of love is found in three teachings: Confucianism, Taoism, and Buddhism. The basic elements are Confucianism’s Guidelines for Being a Good Person, Taoism’s Accounts of Request and Response, and Buddhism’s Ten Virtuous Deeds Sutra.

In 1998 in Singapore, Venerable Master Chin Kung advocated Guidelines for Being A Good Person for the teaching of ethics and morality. As a result, Gengxin School began to hold classes on Guidelines for Being a Good Person. At the same time, Master Chin Kung taught the Ten Virtuous Deeds Sutra and Accounts of Request and Response.

In 2001, the Pure Land Learning College Association Inc. was established in Australia. Guidelines for Being a Good Person, Accounts of Request and Response, and the Ten Virtuous Deeds Sutra­ formed the foundation for classes on morality, and teachers were invited to lecture on Guidelines for Being a Good Person and “The Story of Morals.”

Inspired by Master Chin Kung, students in China launched a series to introduce and explain Guidelines for Being a Good Person on the “Visiting the Classics” program on China National Radio. The broadcast was enthusiastically received and listeners benefited greatly. Following this, some other students toured Haikou City in Hainan Province and Shantou City in Guangdong Province to lecture on Guidelines for Being a Good Person.

Later, under the patronage of Master Chin Kung, the Haikou Preliminary Chinese Classics Center on Piety and Integrity was established to nurture teachers. In Beijing, the Da Fang Guang Public Welfare Website was set up to promote the teachings of traditional morals and ethics. Then arrangements were made for students to tour Hong Kong, Australia, Singapore, Malaysia, Taiwan, and the United States to lecture on Guidelines for Being a Good Person. The purpose was to help more people understand without doubt that learning and practicing the teachings of traditional morals and ethics will bring well-being, happiness, and stability to this chaotic society and uncertain world.

In 2005, The Lujiang Centre of Cultural Education was established in the hometown of Master Chin Kung, Tangchi Town, Lujiang County, Anhui Province, China. The ancient oriental system of classical teaching was applied as an experiment. Because a teacher should educate himself first, the requirement of the center was that every teacher was to fulfill the cultivation of Guidelines for Being a Good Person. Within only two months, all the teachers at the centre had met the criteria of the 113 points in Guidelines for Being a Good Person. They then went to the countryside to extensively teach and encourage the villagers—young and old, men and women, regardless of occupation—to learn together.

After just three months, the results were obvious. There were no more confrontations, no quarrels between husbands and wives. Mothers and daughters-in-law got along harmoniously. Disagreements were resolved. While previously there were many disputes between neighbors over trivial matters, now there were none. The residents co-existed courteously and modestly. Children knew how to be dutiful and were respectful to their parents. The character of the local residents improved greatly. Social behavior was likewise improved. While previously there were many thefts in the shops, after just two months of teachings, a taxi driver returned the money he found in his taxi. This is the harvest of teaching.

This six-month teaching experience at Tangchi Town firmly strengthened everyone’s confidence in reconciling conflicts and promoting social stability and world peace. Indeed “People can be taught to be better,” “All people are innately good,” and “Every being has Buddha nature.” Originally, every person was a good person. Every person’s innate nature is good.

If everyone was good, then why are people different now? It is because nobody taught them right from wrong. As a Chinese idiom says, “One who mixes with vermilion will turn red; one who touches a black ink stick will be stained black.” That is the reason. As long as there is proper teaching—the teaching that follows the innate virtues—every person will love to learn. Nobody wants to be a wicked person. Every person wants to be good. This is the indisputable evidence that was witnessed in the six months in Tangchi.

After Guidelines for Being a Good Person had been propagated in Hainan Province for several years; in 2006, Haikou Prison conducted an experiment by holding traditional culture classes at two jails. The content of their teaching mainly focused on the traditional classic Guidelines for Being a Good Person together with Filial Piety Classic, Analects, and Chinese Code of Success: Zhuzi’s Maxims on the Family.

The general rules in Chinese tradition, such as being affectionately dutiful to parents, kindheartedness, a sense of honor, and integrity, were used to educate the prisoners. The guards perceived the obvious changes after the prisoners attended the classes. The prisoner’s negative emotions and passive attitudes towards life were lessened. Because of the exceptional results, the Justice Department of Hainan Province implemented full-scale teachings on traditional Chinese culture throughout the province’s jails. Guidelines for Being a Good Person was applied as the core of this education, with an emphasis on filial piety.

Guidelines for Being a Good Person is also being taught in companies. Mr. Hu Xiaolin, the president of Huitong Huili Co. in Beijing, took three years to learn Guidelines for Being a Good Person. He himself not only practices it, but also encourages and rewards his employees for learning it as well. Guidelines for Being a Good Person has become the standard for his business. Now there is no drinking at social activities and dishonesty is not allowed. To everyone’s surprise, the company’s sales increased.

In Mr. Hu’s report, “Traditional Chinese Culture Promotes Positive Economic Development,” he described traditional Chinese culture by saying “The earlier we learn, the earlier we will have loving kindness. The more we learn, the more loving kindness we will have. What will this loving kindness bring us? A happy life and a happy employer.”

Mr. Li Musong, the president of Phoenix Contact in Nanking not only personally visited The Lujiang Centre of Cultural Education, but also encouraged his staff to learn at Lujiang and applied Guidelines for Being a Good Person as his company’s management system. It increased the feeling of solidarity throughout the company. The employees became more willing to help around the workplace and were more considerate.

In Guangdong, a large career exhibition was held in Dongwan City. One media company advertised for the position of General Manager and offered an annual salary of RMB$180,000. On their recruiting poster, the first requirement for the candidates was “to memorize Guidelines for Being a Good Person.”

After studying at The Lujiang Centre of Cultural Education, the teachers went back to their own schools to promote Guidelines for Being a Good Person and were amazed by the results. In China, increasing numbers of kindergarten and elementary school teachers help students to learn Guidelines for Being a Good Person. Some schools, such as Dacheng School of Confucius College at Guilin City, and Peizhi School and Peixin Elementary School at Dadong district in Northeast China, have even promoted the teachings throughout the school.

Some dedicated Chinese young people and teachers from Singapore, Malaysia, Hong Kong, and Taiwan went to Lujiang to learn. Currently in Taiwan, several places are holding Guidelines for Being a Good Person Seminars. There are even some mayors and county magistrates who are willing to promote the ethics and moral teaching, especially Guidelines for Being a Good Person, to the entire city and county.

In Malaysia, people have taken an even more active role in promoting learning by inviting the teachers from The Lujiang Centre of Cultural Education to set up many Guidelines for Being A Good Person Seminars. In 2008, more than 1700 Chinese headmasters and teachers attended a “Guidelines for Being A Good Person Traditional Culture Learning Seminar” at which Master Chin Kung gave an inspiring keynote address to the participants. The Education Minister of Malaysia, Mr. Datuk Hishammuddin Hussein also attended the meeting and spoke highly of the traditional culture teachings.

Tan Sri Kim Yew Lee [a well-known Malaysian businessman] expressed his enthusiasm to continue to fully support the propagation of the teaching of traditional Chinese culture in Malaysia. He said that Malaysia supported this education and hoped that the staff from The Lujiang Centre of Cultural Education could move to Malaysia. Due to the extraordinary achievements of promoting Guidelines for Being A Good Person traditional moral education, students became more devoted to parents and were more courteous. This is why virtually all Malaysian’s Chinese schools now strongly encourage the teachings of Guidelines for Being a Good Person.

Due to the excellent results from the teaching of Guidelines for Being a Good Person, increasing numbers of people now learn, practice, and promote this traditional culture in schools, corporations, and even in cities and many places around the country. When teaching only one book can bring so much benefit, just imagine how much the teaching of all three books could accomplish!

With the support of the local government and the assistance of kind-hearted people, Qingyun Academy will be established at Qingyun County, Shandong Province, China. The goals of this academy are to contribute to the development of ethical and moral teachings, to foster harmony in society, to take up the responsibility of propagating traditional Chinese culture, to nurture teachers of morality, to respond to the call of county government for “the development of harmony in society,” and to actively accord with the county government in its goal to build Qingyun County into a Model Township of Harmony.

With Guidelines for Being a Good Person, Accounts of Request and Response­, and the Ten Virtuous Deeds Sutra as the fundamentals for teaching and the guidelines for practice, as well as the support of the public and the endeavors of the faculty members to enthusiastically implement these books, we believe this academy will yield even more positive influence than The Lujiang Centre of Cultural Education.

Hopefully everyone will encourage one another, exert themselves in learning, and put into practice and promote the saints’ and sages’ teachings of ethics and morality, especially Guidelines for Being a Good Person, Accounts of Request and Response, and the Ten Virtuous Deeds Sutra­. If everyone practices the teachings in these three books, then the vision of world peace can be achieved.

Master Chin Kung inter-faith efforts

Speech by Prime Minister Lee Hsien Loong at the Inter-Faith Dinner Reception

2 January 2007

SPEECH BY PRIME MINISTER LEE HSIEN LOONG AT THE INTER-FAITH DINNER RECEPTION, 2 JANUARY 2007, 7.30PM AT SINGAPORE EXPO
Habib Hassan, Imam of Ba’alwi Mosque,
Master Chin Kung, Amitabha Buddhist Society,
Community and Religious Leaders,
Ladies and Gentlemen
1. I am happy to join you tonight for this inter-faith dinner. I wish everyone a Happy New Year, and my Muslim friends, Selamat Hari Raya Aidiladha.
2. The impetus for this event came from Imam Habib Hassan and Master Chin Kung, both of whom have long been actively involved in inter-faith efforts. They reached out to their network of friends, including those from other faiths and inter-faith organisations. Let me also commend the other joint organisers of this event – the Catholic Archdiocese of Singapore, the Hindu Endowments Board, the Singapore Taoist Federation, and the 14 supporting organisations which cover almost the entire spectrum of faiths in Singapore. The result is this gathering of 2,000 people from Singapore and around the world.
3. Inter-faith dialogue is an important way for people of different religions to engage one another, and build mutual trust and understanding. The roots of such dialogue can be traced back to the late 19th century when the World Parliament of Religions was held in the US. The inter-faith movement has gathered momentum since then, but in recent years it has become increasingly important and relevant.
4. Globalisation has connected us all together more closely than ever before. As religious communities and as nations, our futures are inextricably linked. Along with globalisation has come the worldwide movement of people. All over the world people of different religions live together, in mixed societies. The map of the world cannot be colour-coded based on Christian, Muslim or Hindu identity, but each part of the world is now marbled with the colours and textures of the whole. These trends have made religious relations a pressing issue in many countries.
5. Some people are not comfortable with the idea of inter-faith dialogue and interaction. This is understandable. Different religions may preach similar moral standards and values, but there are very real and distinct differences between the faiths. Furthermore, as religion is a highly personal and spiritual matter, evoking the deepest responses and convictions of a person, these perceived differences can become very emotional and hard to bridge.
6. But in today’s world, we cannot afford to be ignorant of one another, or to have enmities between different faiths. Extremist groups are seizing every advantage to sow distrust and hatred in our communities, especially between Muslims and non-Muslims. They are perverting and abusing religion to radicalise attitudes, justify violence and recruit new members. To root out the stereotypes and prejudices that form the faultlines in a multi-religious society, it is crucial to have a process of dialogue and engagement. Such dialogue is not aimed at achieving agreement, but at building relationship. When we get to know one another, we not only appreciate how others in different religious communities encounter the divine, but also enhance our understanding of our own religions. In the process, we will widen the common ground which we all share together.
7. This is why we launched the Community Engagement Programme (CEP) last year. Under the CEP, we established a National Steering Committee on Racial and Religious Harmony for religious leaders to come together, strengthen their bonds of friendship and deepen mutual trust and understanding. The Steering Committee will set new directions for inter-racial and inter-religious cooperation. It will guide the Inter-Racial Confidence Circles or the IRCCs which will focus on activities at the local level where most people-to-people interaction takes place.
8. I urge all religious leaders to support these activities. You can help to create opportunities for interactions among your members in different religious settings, and encourage them to cross boundaries and get to know people of other faiths. We should build these linkages now when conditions are tranquil, and relations are not under stress. Then in times of crises, we will have a strong and resilient network to hold our society together.
9. All the major faiths of the world are present in Singapore. We have different gods, different holy books and patron saints. The rituals governing birth, marriage and death will always remain different. Yet Singapore is neither a Christian country, nor a Buddhist country, nor a Muslim country nor a Hindu country. Instead we are a secular country, where churches, mosques, synagogues and temples are located next to one another, where Christians, Buddhists, Muslims, Hindus and other faiths have to live side by side, and where all enjoy equal rights under the law, and in real life. In an inter-faith event like this, we can come together to celebrate our differences and share a meal with vegetarian, kosher and halal food on the table.
10. This is a testimony of the strong support for inter-faith cooperation which we have nurtured over the years. It is also a unique and precious achievement. In many countries where people of different faiths live together, religious tensions are commonplace, and inequality is taken for granted. In a troubled world, we have made ourselves an oasis where we can live in peace and harmony together. What we have achieved, very few others have done. We must treasure this and do our best to keep it this way.
11. Preserving the trust and understanding among our different religious communities requires a spirit of give and take. Every religious group will be protected and assured of fair treatment, but no group should press its claims too hard to the exclusion of the others. This is the accommodation that we have come to accept in Singapore. Singaporeans of different faiths have learnt to trust one another, and to accommodate each other’s different customs, traditions and ways of life. We must continue with this pragmatic and responsible approach, and work together as partners for a common cause. Then we can keep our society cohesive, and keep Singapore special and harmonious for many more years to come.

Ven. Chin Kung on deep concentration

Ven. Chin Kung on deep concentration

In Buddhism, understanding of the true reality of life and the universe is achieved through a high level of moral self-discipline, deep concentration, and wisdom. Deep concentration gives rise to the wisdom needed to understand the truth of the universe. This is why the great sages and virtuous people of this world diligently practice deep concentration and meditation to witness the true existence of spiritual planes and infinite dimensions. This confirms the eternal presence of the Identity of Ego and Brahman, God, True Mind, the Holy Spirit. This is the creator. From here, we know that all sentient beings in the universe are one entity.

--Master Chin Kung, “Harmony and Unity,” in The Awakening of Loving-Kindness

Master Chin Kung gives love to all human beings

Yes,Master Chin Kung gives love to all human beings, Venerable Master Chin Kung was born in Lujiang County, Anhui Province, China, in 1927. Master studied the classics, history, philosophy and Buddhism for thirteen years and was well enlightened under the guidance of Professor Dongmei Fang, a great philosopher of his time; Living Buddha Zhangjia Hutukutu, a renowned monk of the Tibetan Buddhist tradition; and Mr. Bingnan Lee, a lay practitioner and master of Buddhism. 

Master is not only proficient in the canons and sutras of each Buddhist sect, but extensively dabbles in the theories and doctrines of other religions such as Confucianism, Taoism, Islam, and etc. Among numerous classics, he pays the most attention to Pure Land Buddhism and makes the greatest achievements in it. Master’s Buddhism learning and teaching experience for decades can be summed up by the following principles for practice, i.e. true sincerity, purity of mind, equality, proper understanding, compassion; seeing through, letting go, attaining freedom, according with proper conditions, and being mindful of Buddha Amitabha. 

Master pioneers distance teaching by the use of the Internet and satellite television in propagating Buddha’s teachings and the concept of saints and sages on a daily basis, which shows his foresight arising from true wisdom. Master advocates the thoughts of ancient saints and sages that education is essential in building a country and guiding its people. 

In the past decade, Master offered diverse scholarships helping the students in China, Indonesia and Australia finish their studies. In recent years, Master has been advocating education on holiness, benevolence, and universal love, harmonious coexistence with other religions, and equal treatment of multiculture between different ethnic groups. Such idea was present in the celebration of the 2550th anniversary of the Buddha at UNESCO headquarters in Paris, France. Master hopes that more people with lofty ideals make joint efforts to realize Great Harmony eliminating wars and conflicts, and promoting world harmony and stability during the turbulent years.

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Videos of Master's Lectures

• About Venerable Master Chin Kung
• What is Buddhism - Part I
• What is Buddhism - Part II
• Treatise on Response & Retribution - Part I
  
• Treatise on Response & Retribution - Part II
  
• Treatise on Response & Retribution - Part III
  
• Treatise on Response & Retribution - Part IV
  
• Opening Lecture for the Flower Adornment (Avatamsaka) Sutra
• To Propagate Buddhism to be a Good Model
  
• Everyone Can be a Buddha
• The Intentions Experiment - Part I
• The Intentions Experiment - Part II

Master Chin Kung visited Egypt

Master Chin Kung: Messenger of peace

by MAJORIE CHIEW, The Star, August 17, 2007

He is meek and soft-spoken but his actions speak louder than words.
Kuala Lumpur, Malaysia -- HE TRAVELS the world with a mission almost impossible. He is out to promote world peace. He gives Dharma talks on peace and harmony, akin to sharing a recipe for an ailing world. He promotes peace and harmony within society – saving marriages on the verge of break-up and turning foes into good neighbours.

<< Historic site: Venerable Master Chin Kung (also inset) visiting the Pyramids of Giza in Egypt. He was accompanied by representatives from five major religions.
He also supports charities regardless of religion and race. He has visited Catholic homes for the aged, helped in Muslims’ fund-raising campaigns and erected a monument for native Australians. He has donated food and clothes to the needy in disaster areas, too.
Championing world peace and a much-sought-after speaker, Venerable Master Chin Kung aspires to lofty ideals. World peace may seem elusive yet Chin Kung soldiers on, convinced that people will one day stop killing one another and heed his call for peace.

Is it not a lost cause, then? “Just follow the circumstances. If opportunity knocks (to campaign for world peace), answer the call. Go forth and spread the message. If there is none, so be it,” says Chin Kung, 80, in a recent interview with StarTwo. 
“There are many peace-loving leaders in the world. Many of them love peace but don’t know how to bring peace. All thos who attended meetings of the United Nations are peace-loving folk,” the Mandarin-speaking Buddhist monk says through an interpreter.
The writer’s suggestion that “if women leaders ruled the world, maybe we stand a chance of attaining world peace” elicited laughter in suite of the Palace of the Golden Horses in Seri Kembangan, Selangor, where the interview was held. Sitting in the background and listening in on the interview were a dozen or so leaders of multi-cultural religions, all Chin Kung’s guests.
“It’s not a gender issue. It’s about education. If we can implement the teachings of the saints and sages – morals, ethics and karma (the law of cause and effect) – problems (and conflicts) can be solved,” Chin Kung replies.
He was recently in Malaysia to give Dharma lectures at Save the World from Disasters and Bring Peace and Harmony to the Earth at the Malaysia International Exhibition and Convention Centre in Seri Kembangan. He was here at the invitation of the Chief High Priest of Malaysia, Rev K. Sri Dhammaratana Maha Nayaka Thera and Tan Sri Lee Kim Yew, founder and managing director of Country Heights Holding Berhad. 
Chin was born Hsu Yae Hong in Lujiang county, Anhui province, China, in 1927. He grew up in Cheino in Fukien province and studied at The National Third Kuichou High School during World War II and later at Nanking First Municipal High School after the war ended.
Reminiscing about his childhood, he says: “We grew up in the countryside which was very backward. But the good thing was, it retained the tradition and culture of China, such as moral ethics – how to deal with people: parents, the elderly and teachers.”
His mother was a housewife and his father, a military man. He spent little time with his father who was always away. Raised by his mother, he was “influenced” by her. “Although she was illiterate, she taught by example. She walked her talk,” he says.
Chin Kung is the eldest of three children; he has two younger brothers. They never fought but helped one another.
In 1949, he went to Taiwan and served as a junior officer at Shihchien Institute. Over the next13 years, he studied the classics, history, philosophy and Buddhism under the guidance of Professor Fang Dongmei, a great philosopher of his time; Zhangjia Living Buddha, an eminent monk of the Tibetan Buddhist tradition and Li Bing-nan, a Buddhist Dharma master.
At 32, he became a monk at Lintzi Temple at Yuanshan, Taipei, and was given the name Chin Kung which means pure emptiness. He explains: “The name has a very deep meaning. It means pure mind, pure heart.” 
Since his ordinament, he has lectured extensively around the world, on how to resolve unrest and conflicts, and restoring the teachings of the ancient sages to their rightful place in education. 
Well-versed in the sutras and commentaries of various Buddhist schools, he also studies the teachings of other religions.
Chin Kung is dedicated to spreading Buddhist teachings and sutras. He is the founder of the Hwa Dzan Monastery, the Hwa Dzan Buddhist Library, the Hwa Dzan Lecture Hall, and the Corporate Body of the Buddha Educational Foundation in Taipei.
He uses modern technology to spread Buddha’s teachings. He pioneered the use of the Internet and satellite television in propagating Buddha’s teachings and the sages’ ideas 24 hours daily. 
Chin Kung is also the founder of over 200 Pure Land Learning Centers – with one Pure Land College in Toowomba, Queensland – and Amitabha Societies all over the world.
“The centre is for scholastic pursuits and emphasises grooming future teachers and lecturers. The Society is more about cultivation of the followers,” he says. 
Chin Kung’s teachings can be summed up in these principles: sincerity, purity of mind, equality, proper understanding, compassion, seeing the truth, letting go, attaining freedom, being in accord with the situation, and being mindful of Amitabha Buddha.
He immigrated to the United States in 1985 and was awarded Honorary Citizenship in Dallas and Texas. In 2000, he immigrated to Australia. Now he is based in Hong Kong and Australia. He has Internet and satellite television broadcast facilities (since 2003) in both countries to broadcast his Dharma teachings to the world. 
In 2002, he was awarded an honorary doctorate and appointed honorary professor by Griffith University, Queensland, Australia. That same year, the Mayor of Toowoomba in Queensland made him an Honorary Citizen. In 2004, he was conferred an honorary doctorate by the University of Southern Queensland and the Syarif Hidayatullah State Islamic University in Jakarta.
Chin Kung wrote to many world leaders to spread the message of peace. He wrote twice to President George Bush. He had known him since Bush was Governor of Texas and conferred the Honorary Citizenship award on him. It did not matter that Bush did not reply to his missives. Chin Kung was happy that Bush was delighted with his gifts of two carved seals bearing the messages God Loves All and Angel of Peace.
Chin Kung is no seeker of fame and fortune but leads a simple life of teaching (giving Dharma talks) and reading. 
“For some 40 years, I never watched television, read newspapers or listened to the radio,” says Chin Kung.
Chin Kung's philosophy in life is: “Life is eternal, life is also equal and life is all good. He who understands this line of thought will not become evil but will turn his belief into awareness. Education is key.
“In Buddhism, peace is the core concept for guiding all beings. Whether or not peace can be achieved depends on ‘equality’. Only with a non-discriminatory mind will peace be realised.”
At the end of each day, Chin Kung says a prayer for world peace. “I hope every one can say a prayer for world peace!” he adds.

Master Chin Kung talked about Chen Xiaoxu

Master Chin-kung Talked on the Death of Chen Xiaoxu as he answered questions from Dharma cultivators in Singapore. Altogther there are seven questions which hopefully can help to solve the doubts of many regarding the Buddha Dharma.

Question 1:Chen had been a Buddhist for ten years before she passed away and donated a lot to Buddhist organizations. Why such an end?

Master Chin-kung: You did not witness it yourself. If you had seen it, you would know it is quite normal. Actually, she ended her life not in a bad way. Quite ineffable.

Faith is the most important in our practice of the Buddha Dharma. Before anything, I would like to tell you that when Xiaoxu was the most sick, both I myself and Master Chang Hui were by her side to take care of her. We did our best to relieve her pain. We all witnessed it. If the suffering she had endured were to be divided into ten portions, which ordinary people had to take, she only received one portion. The other nine portions were melted away by the strength of Buddhas and Bodisattvas. It is rare and not easy. Why did not she make it to turn it around? First, her faith was not firm enough. People have karmic obstacles. She was clearly aware of it that she had heavy karmic obstacles, accumulated in not only her present life, but the previous ones. Even one does not commit karmic offenses in the present life, one did in the previous.

Therefore, it is necessary that you get to know clearly the karmic cause and effect of three life cycles. “Why this kind-hearted person ended his life so miserably while that evil-hearted guy enjoyed such blessings?”, ask many who therefore do not believe cause and effect. Some people, though having committed big offenses in the present life, don’t receive the retribution in the present life. It is so because the surplus blessings from their previous lives are abundant. The blessings they accumulated in their previous life could last 200 years, but, due to the karmic offenses committed in their present life, they shall go for just sixty to seventy years. The blessings have been reduced. However, the blessings are still in surplus.

Others are kind-hearted throughout their life but do not end their life so well. It is so because the karmic offenses they have committed in their previous lives are too heavy. There are leftovers of previous karmic offenses. While they may have done a lot of good deeds, but those are yet enough to cover all the offenses previously committed. Therefore, they are still subject to retributions. As is said, karmic cause and retribution last for three life cycles. Once you understand it, you shall no longer harbour any doubt.

While it had been ten years that Xiaoxu became a Buddhist disciple, yet her faith was not firm enough. Why was it? She had too little access to sutras. She was too busy and always occupied by this or that business. Her focus was on her day-to-day business. She had too many social activities. Therefore, it was really not easy to really listen to the sutra lectures, and understand them. Some people may not understand them even if they have listened for their whole life. Why is it? I think you know the reason. I have been lecturing on Buddhist sutras for so many years. Do you understand them? If so, you would not have raised these questions. That you raised the questions shows that you, too, like Xiaoxu, failed to understand them.

I often say that for a Dharma cultivator one’s mind should be free from selfishness, from the pursuit of profit and fame, from the five sensual pleasures (of form, sound, aroma, taste, and touch) and six dust motes (of form, sound, aroma, taste, touch, and consciousness), from greed, hatred, and ignorance. I have been stressing this for decades. You won’t be able to get in unless you understand it. Many Dharma cultivators listen to sutra lectures, but few are able to make it. Once you understand it, you are able to let it go. After all, we need to apply the Buddha Dharma to our day-to-day life. The biggest obstacle is that some of us are not able to free themselves from them. It is like they have yet to take the first step. That is why they are still outside the door of the Buddha Dharma even though they may have been cultivating it for decades. This is the truth. Every cultivator either lay or left-home-life, should realize it. Otherwise, all the efforts in cultivation shall be in vain.

Question 2: Chen had personally joined in the shooting of Shanxi Xiaoyuan Why, however, she herself was not able to gain release from the torture of cancer?

Master Chin-kung: I am not aware of it. I don’t know whether she joined to shoot it. The cancer patients with Shanxixiaoyuan showed firm faith. Xiaoxu, however, did not have faith in it. I took care of her for so many days. She did not know to repent of past wrongs, nor to show gratitude. She said it herself that she just did not feel remorseful or grateful. The vow power was not strong enough. Yes, she did make vows, but were too weak. Most important of all, she lacked in faith. The Dharma is born out of our mind. We always stress this in the Great Vehicle teachings. I reminded her all the time of it right before her. When making vows, we should be mindful of the Buddhas, Bodhisattvas, sutras, propagation of the Dharma, the welfare of the living beings, and how to make the Proper Dharma abide. These are the proper vows. Making vows like these are good for her. However, she did not give any thought to them. She was simply worried about herself and whether she could recover. It is hopeless if one thinks like that. All her thinking was so negative. The Buddhas and Bodhisattvas could not help her even though they wanted to. You have to have the proper thought to be helped by Buddhas and Buddhisattvas. There should not be negative thoughts. Therefore, it is not easy to believe in Buddhism.

Master Ou-yi talked of the concepts of faith, vows, and practice, in his Commentary on the Amitabha-Buddha Sutra. Regarding the first concept of faith, Master Ou-yi stressed that one first to believe in oneself, and then believe in Shakyamuni Buddha and Amitabha-Buddha. Unfortunately, Xiaoxu did not have such faith. She did not have faith in herself. It would have been fine had she still placed faith in Shakyamuni Buddha and Amitabha-Buddha. One should keep being mindful of the Buddhas, the Buddha Dharma, and Dharma Masters. She lacked such faith. Without it, neither the Buddha, nor the Dharma, or any Sangha members could help her. We felt it a great pity.

Meanwhile, she had many negative affinities that rattled her mind a lot. Half of the trouble-makers were those that had great enmity with her and stayed attached to her body. There were quite a few of them. As we stood by her, we saw at least dozens of them. We of course worked to mediate their enmity. It was effective. After several rounds of mediation, they left one group after the other. Once they left, she felt relaxed and comforted. When they stayed attached her body, it was stiff. Once they left, it got better. Nevertheless, a few of them refused to leave no matter how hard we tried to persuade them. Perhaps the enmity was too strong. You did not know the whole picture. Once you know it, you can draw a big lesson from her story.

Set free your mind and body. Let it go. If you can really make it, those having enmity with you will leave you. If they remained attached to your body, that means, in other words, you have yet to set free your mind and body. If you make it, they shall admire you and praise you. Let me share with you the story about the rebirth to the Pure Land of Chen Guangbie, former head of the Singapore Buddhist Lodge. The students of a Buddha Dharma training course chanted Buddha names for him after he passed away. After that, over 100 beings, who had enmity with Chen, followed them to the Lodge. They all witnessed the rebirth of Chen. They were pleased to see the rebirth of him even though there had been enmity between them before. They said that they would never stir troubles again. They followed to the Lodge in the hope that they could take refuge with the Lodge. After the refuge-taking ceremony, they said they would like to stay at the Lodge so that they could listen to Buddhist sutras. There are lectures at the Lodge everyday. They then asked whether they could stay at the Lodge Canteen as it was too bright at the lecture hall and they could not bear it. Their proposal was accepted. At the Canteen, a TV was set up that broadcast The Sutra of Bodhisattva Ksitigarbha's Fundamental Vows day and night, non-stop, for a whole month. One month later, they all left. Or maybe more than one month, one and a half or two months. Doing so helps them to give rise to a sense of kindness and compassion. They, therefore, do not look for troubles anymore.

Therefore, it is not easy to learn the Buddha Dharma. The good roots have to be ripe. You must be truly close to good friends, be able to let it go, see it breath, and apply it to your life. Xiaoxu gained a good rebirth. Her story serves as a good reminder to many people.

Question 3: It is said that she only took Chinese medicine and said no to all western methods of treatment. Was she being too attached to it, or that she was kind of too slow to let go of the mundane phenomena?

Master Chin-kung: You have to truly understand it before you know why. You are ignorant of it. It takes years of pains and hard work to really know about medical sciences, the Chinese medicine and western medicines. We took her to meet very good doctors who gave her good care. We did our best to provide the best treatment to her. Hundreds of people saw it.

Q4: Chen Xiaoxu left the home-life in last December. She made the vow to serve in multicultural education on a voluntary basis for the rest of her life. Though it was not long after she had left the home-life, she had been cultivating the Dharma at home for like seven or eight years. Besides, she made big contributions to the development of Buddhism, and she was close to master. Why wasn’t she able to realize her wish to propagate the Dharma?

Master Chin Kung: Master Chin Kung: I hope you could visit me here so that I can provide detailed explanations to you. Two hours are not enough to make it clear to you. It shall take three to four days.A left-home Buddhist has to accept and uphold the complete precepts. Why some people, though having been left-home for decades, still fail to gain rebirth to the Pure Land, but remain subject to the influence of the karma?

My master Lee Ping-nan warned me of it when I was learning the Dharma from him. I had talked of the story when I was lecturing. At that time I already had accepted the complete precepts. Once I visited him in Tai-chung. It is a must that one pays a visit to his or her master after one has accepted the precepts. Before I walked indoors, when I was still quite a distance away from the door, I heard him say to me, “You should believe in the Buddha! Believe in the Buddha!” He repeated for over ten times. I was quite confused. I left home-life seven years after I started to practice the Buddha Dharma. Two years after I left home-life, I accepted the precepts. I had been a teacher with a Buddhist Institute for two years. I was totally confused why my master still warned me that I need to believe in the Buddha when he saw me.

To be a Buddha Dharma cultivator, one has to follow the instructions of the Buddha. For many, it is easier to speak than to do it, as they lack in faith. It is just that difficult to cultivate firm faith. One has to have faith to make it efficacious. If it is not efficacious, one has to reflect within. Is it because I lack in faith? As is written in the Great Treatise on the Perfection of Wisdom, “Faith is the source of Enlightenment, and the mother of virtues; it fosters and strengthens all good qualities.” If one can really make it to have pure faith, without the least trace of doubt or idle thoughts in it, one can be bodhisattva who has attained the realization of dharmakāya. This is the standard to measure one’s faith. Regarding faith, there are both delusive faith (superstition) and proper faith. Having proper faith means one understands it but has yet to act upon it. You have to place true faith in it, not only believing in it, but also acting upon it.Making a donation is to cultivate blessings. However, blessings along won’t save one from death. The Six Patriarch talked of it in the Dharma Jewel Platform Sutra. This is about turning on the wheels of the six paths. No blessings, no matter how big they are, can release one from them. But what are blessings for? No matter which Path you are born in, one still enjoys them. Even in the Path of Hungry Ghost, one shall be a wealth ghost thanks to the blessings. One shall suffer of course if without them. Heavenly beings, for example, have to endure great sufferings, as they don’t have any blessings. Their life is not as good as the blessed human beings. This can be found in Buddhist sutras.

You ask me why Xiaoxu failed to fulfill her vow to propagate the Dharma and benefit all beings. It was because her vow was not strong enough. Quite a pity. Why was it not firm enough? She got too little access to Buddhist sutras and spent inadequate efforts in practicing the Buddha Dharma. You have to make this very principle clear. Do not mislead Buddhist cultivators so that they retreat from it. Our faith should grow firmer when we read about Xiaoxu’s story. Stay alert.

As I said many times before, my lifespan was predestined to be at 45 years. Nonetheless, I managed to extend it. I was confident that she could make it too, except she was not cooperative. I raised four requirements to her. 1- have firm faith in the Buddha Dharma; 2- repent; 3- express gratitude; and 4-make strong vows. Unfortunately, she did well enough in none of the four. In such a case, none could save her. Nobody else could help. It is her business. If you make the vow for her, no matter how strong, it is yours. She does not get the merits. So, you have do act upon it yourself. Otherwise, your end would be worse then Xiaoxu’s. I am telling you the truth.

Question 5: In the Leaving the Home-life Statement, she vowed to accept, practice, and propagate the Buddha Dharma, and that she would retreat from worldly life for ten years and focus on the study of the Chinese traditions from Confucian, Buddhist, and Taoist perspectives, and would dedicate the rest of her life to the Buddha Dharma, to carry on the Buddha’s wisdom. It was so great a vow! Why was she unable to melt away the karma with such a vow?

Master Chin Kung: She was more paying lip services than applying real efforts to do it. This is why. One has to deliver one’s promise to make it efficacious. She failed to do so. It is not that the Buddha Dharma is deceptive.

I fulfilled my vows in my thirties. In the year I was 45, I was sick. I knew my lifespan was about to end. At that time, Curator Han was taking care of me. I told her that my life was coming to an end. No need for me to see the doctors. A doctor can cure diseases, but not extend one’s lifespan. I took no medicine, nor saw any doctors. I simply chanted the Buddha names, praying to be reborn in the Pure Land. I did so for one month. Gradually I got recovered. No health problems up till now since then.

I was 79-year-old two years ago. I was sick for four days once when I was in Beijing. I stayed at a hotel at that time. I have already told this story to you. I saw Shakyamuni Buddha, Amitabha-Buddha, Vairocana Buddha, and Avalokitesvara Bodhisattva. They were as big-sized as the empty space. Though so large, I could see them clearly. Unusually clearly. I thought to myself, perhaps I was about to end my life. After all, I lived 34 years more than predestined. I said I should leave now. Then I heard someone around saying to me, “is there anything left in your mind that you are worried or care about? Anyone you would like to see?” I did not turn back to see who was saying it to me. I answered, “No, nothing. I have let it all go. Master Chang Jia has told me before that my life is all set by Buddhas and Bodhisattvas. I wish very much to follow Amitabha-Buddha to His Pure Land. However, if you want me to help more the suffering beings in the world, fine with me. No problem”. I got recovered the second day. I returned to Hong Kong the third day, had a rest for another two weeks before I started lecturing on sutras again.

Xiaoxu failed to make a vow as strong as mine. When making a vow, one has to show single-minded sincerity, not on impulse. Acting out of an impulsive haste won’t help to solve problems. The mind with which one does a good deed is of great importance. One gets less merits if one does it involuntarily or only upon the suggestions by others. It is not cultivation of great blessings. Therefore, you would have known everything if you had stayed close to her for sometime so that you know her well, and if you know the Buddha Dharma well. Hopefully, her story shall serve as a reminder to you that you should remain vigorous. You really need to make it. Do not just pay lip service. Otherwise, the blessings you receive shall be much less than hers.

Q6: Some cultivators of the Dharma feel that their resolve is weaker than Chen’s. If even Xiaoxu failed to gain rebirth in the Pure Land, wouldn’t it be more hopeless for them?

Master Chin Kung: It is wrong for one to think so. Let me tell you, should you think in this one, for sure you shall not gain the rebirth. Faith is the key. Besides, when one is in bad luck, all those having enmity with you in your previous lives come to you. Are you able to make it through? If not, big trouble.

Q7: The last question. I have never wavered in my faith in the Buddha Dharma. Nevertheless, I felt upset and lost as never before as Xiaoxu passed away. May Master, please, show compassion on me and provide us with some enlightening teachings, to help consolidate the faith of me and my fellow-cultivators, so that we do not retreat.

Master Chin-Kung: Good comment! You have the concerns because you fail to realize the truth. You are standing at a wrong angle when judging it. I was talking about the three ways of knowing this morning, and yours is a mistaken perception. You are misleading yourself and others. Despite it, as is said by the ancients, “even all the Dharma is empty, the law of Cause and Effect is true.”We all have our own karma to face and should be held accountable for it.

What is Buddhism?

Buddhism is a religion to about 300 million people around the world. The word comes from ‘budhi’, ‘to awaken’. It has its origins about 2,500 years ago when Siddhartha Gotama, known as the Buddha, was himself awakened (enlightened) at the age of 35. After enlightenment, the Buddha spent the rest of his life teaching the principles of Buddhism — called the Dhamma, or Truth — until his death at the age of 80.
Is Buddhism a Religion?
To many, Buddhism goes beyond religion and is more of a philosophy or ‘way of life’. It is a philosophy because philosophy ‘means love of wisdom’ and the Buddhist path can be summed up as:
(1) to lead a moral life,
(2) to be mindful and aware of thoughts and actions, and
(3) to develop wisdom and understanding.
Core Teachings of Buddhism
There are immutable core teachings expounded by the historical Buddha, Shakyamuni, that create a collective wellspring for all forms of Buddhism. Specifically, these are the Four Noble Truths and the Eightfold Path. Yet these basic teachings have themselves been subject to interpretation and again have various flavors within different Buddhist cultures.

The 4 Noble Truths

The first noble truth: is that life is frustrating and painful. In fact, if we are honest with ourselves, there are times when it is downright miserable. Things may be fine with us, at the moment, but, if we look around, we see other people in the most appalling condition, children starving, terrorism, hatred, wars, intolerance, people being tortured and we get a sort of queasy feeling whenever we think about the world situation in even the most casual way. We, ourselves, will some day grow old, get sick and eventually die. No matter how we try to avoid it, some day we are going to die. Even though we try to avoid thinking about it, there are constant reminders that it is true.
The second noble truth: is that suffering has a cause. We suffer because we are constantly struggling to survive. We are constantly trying to prove our existence. We may be extremely humble and self-deprecating, but even that is an attempt to define ourselves. We are defined by our humility. The harder we struggle to establish ourselves and our relationships, the more painful our experience becomes.
The third noble truth: is that the cause of suffering can be ended. Our struggle to survive, our effort to prove ourselves and solidify our relationships is unnecessary. We, and the world, can get along quite comfortably without all our unnecessary posturing. We could just be a simple, direct and straight-forward person. We could form a simple relationship with our world, spouse and friends. We do this by abandoning our expectations about how we think things should be.
The fourth noble truth: is the way, or path to end the cause of suffering. The central theme of this way is meditation. Meditation, here, means the practice of mindfulness/awareness. We practice being mindful of all the things that we use to torture ourselves with. We become mindful by abandoning our expectations about the way we think things should be and, out of our mindfulness, we begin to develop awareness about the way things really are. We begin to develop the insight that things are really quite simple, that we can handle ourselves, and our relationships, very well as soon as we stop being so manipulative and complex.

The Noble Eightfold Path

According to the Buddha, the Eightfold path is the means to achieve liberation from suffering. Specifically, this path includes:
Wisdom
(1) Right View,
(2) Right Thought,
Ethical Conduct
(3) Right Speech,
(4) Right Action,
(5) Right Livelihood,
Mental Development
(6) Right Effort,
(7) Right Mindfulness,
(8) Right Concentration.
(1) Right View
It leads to the right understanding of the Four Noble Truths by keeping oneself free from prejudice, superstition and delusions, and to see everything in their true nature of life.
(2) Right Thought
It prescribes one to abstain from sense pleasures, turn away from the hypocrisies of this world, and to direct one’s mind towards Positive Attitudes which purify the mind.
(3) Right Speech
It means that one should refrain from falsehood, slandering, harsh words and pointless talks.
(4) Right Action
It advises one to refrain from killing, stealing and sexual immorality; these helps one to develop and conduct a self-controlled character that is pleasing to others.
(5) Right Livelihood
It entails earning a living through professions which has no evil consequences. The Buddha prescribed five professions or trades which a lay Buddhist should avoid – trade in weapons of destruction, trade in animals for slaughter, trade in slavery, trade in intoxicants, and trade in poisons.
(6) Right Effort
It encompasses the Buddha’s main stress in attaining happiness and enlightenment through one’s efforts. The pragmatic principle is four-fold; namely: (a) to discard evil that has already arisen, (b) to prevent the arising of unrisen evil, (c) to develop that good which has already arisen, (d) and to promote that good which has not already arisen.
(7) Right Mindfulness
It means to cherish good and pure thoughts. Right Mindfulness is the awareness of one’s deeds, words and thoughts. The Buddha prescribed four forms of Mindfulness: (a) mindfulness of the body, (b) mindfulness of feelings, (c) mindfulness of the mind, (d) and mindfulness of mental objects.
(8) Right Concentration
It means to train the mind gradually and concentrate on the “Oneness” of all life. The constant practice of meditation helps one to develop a calm and concentrated mind and help to prepare one for the attainment of Wisdom and Enlightenment ultimately.

Venerable Master Chin Kung

Venerable Master Chin Kung
淨空法師
Organisations: Pure Land Learning Centers

Venerable Master Chin Kung was born in Luchiang County, Anhui Province, China, in 1927. Before he was ordained as a monk, his name was Yae-Hong Hsu (徐業鴻).
Master Chin Kung grew up in Cheino, Fukien Province. In 1949, he went to Taiwan and worked at the Shihchien Institute. For the next thirteen years, he spent his leisure hours studying Buddhism and Philosophy under the guidance of Professor Tung-Mei Fang (方東美), Master Jia Chang (章嘉呼圖克圖), and Elder Teacher Mr. Bing-Nan Lee (李炳南). During those years, Master Chin Kung built up a strong foundation for his future career.
In 1959, Master Chin Kung decided to be a monk, and to dedicate the rest of his life to spreading the teachings of the Buddha. He was ordained at Lintzi Temple at Yuanshan in Taipei, Taiwan. It was then that he received the name of Chin Kung, meaning ‘pure emptiness’.
Since his ordination, Master Chin Kung has lectured extensively in Taiwan and abroad. For more than thirty years, he has taught and lectured on The Flower Adornment Sutra, The Dharma Flower Sutra, The Shurangama Sutra, The Complete Enlightenment Sutra, The Sutra of the Sixth Patriarch, The Diamond Sutra, The Five Sutras and One Commentary of Pure Land Study, and many other Sutras and Commentaries. He is the founder of the Hwa Dzan Monastery, the Hwa Dzan Buddhist Library, the Hwa Dzan Lecture Hall, and the Corporate Body of the Buddha Educational Foundation.
Master Chin Kung uses modern technology to spread the Buddha’s teachings. Most of his lectures are recorded on audio, video tapes and CDs for wide distribution. He has sponsored the printing and the distribution of Buddhist texts worldwide, as well as portraits and pictures of various Buddhas and Bodhisattvas. All these items have been distributed free of charge.
Master Chin Kung is the founder of Pure Land Learning Centers all over the world. Their mission is to teach the Pure Land Study and its cultivation methods.
In June of 2001, Master Chin Kung established the Pure Land Learning College Association in Australia to nurture and train successors to continue the propagation of Buddhism. He supported the Buddhist Educational Foundation for Buddhist courses in Sydney University and sponsored the project of Institution for Peace and Conflict Resolution in the University of Queensland.
In June of 2002, Master was awarded as an Adjunct Professor of the University of Queensland. In the same month, he was awarded with an honorary degree of Doctor of University of Griffith University. Currently he is residing in Australia to continue his lecture series on the highest teachings of Mahayana Buddhism, the Flower Adornment Sutra.
In recent years, Master Chin Kung has emphasized The Infinite Life Sutra and the Pure Land cultivation method of Buddha Recitation. As he continues his lecturing tours around the world, Master Chin Kung practices Buddha Recitation as his own path to seek rebirth in the Western Pure Land of Ultimate Bliss.
Courtesy of www.buddhanet.net

Master Chin Kung gave the speech to enlighten human beings

 Master Chin Kung gave the speech to enlighten human beings.
Talk Given in the Greening Ceremony at the Centre for Peace and Conflict Resolution of the University of the Queensland
Respectable Vice-Chancellor John Hays and professors, I would like to express my appreciation to the university for giving me this opportunity to share and exchange my ideas with you. I have been a Buddhist lecturer for forty-four years. In my understanding, Buddhism is a multi-cultural social education. Today, we would say that Shakyamuni Buddha was the founder of multi-cultural social education, a true social volunteer. His goal was to help sentient beings understand the true reality of life and the universe, to treat everyone equally, to co-exist harmoniously, and to live in mutual cooperation with all others.
In my lectures, I have said that the Buddha taught three principles. The first is to treat everyone equally and to co-exist harmoniously regardless of nationality, race, and religion. The second is to regard nature and all existence with a non-discriminatory mind. The third is to treat all spiritual beings with equal respect and harmony. In Buddhism, peace is the core concept for guiding all sentient beings. Whether or not peace can be achieved depends on "equality." Only with a non-discriminatory mind, will peace be realized. Shakyamuni Buddha was a humble person who respected, helped, and cared for everyone. He showed us, through his example, the only way to attain peace.
When I read the Chinese translation of your report on the Centre for Peace and Conflict Resolution, I was impressed and greatly moved. I thought of a gentleman, Mr. Jia-Cheng Li in Hong Kong. He and others deeply understand the importance of education and are very enthusiastic in their support. After sharing the same report with them, they expressed support for the centre. Mr. Lee, whom I have met only once before, would like to see me again. He and I agreed that the curriculum (to eliminate conflict and promote peace) offered at this centre is of the utmost importance and needs to be taught as soon as possible. We should do our best to accomplish this project. We hope this centre will have a strong positive influence on society.
We must resolve conflict with peace, even if all we did was to prevent one war. We need to realize that we can never really calculate the true loss and damage from war. We hope this centre can lead us to peace by resolving all human-made disasters and warfare. This will bring infinite merit to the centre.
Today, it is very important to help the younger generation set new moral standards and to gain proper understanding of life and the universe. Fame and wealth diminish with time. Only by benefiting society will we receive infinite merits and virtues.
Looking back through history, how many of us remember leaders and prestigious people from the past? Consider the founders and leaders of spiritual traditions: Confucius in the Orient and Jesus in the West, Islam's Mohammad and Buddhism's Shakyamuni Buddha. They lived lives of hardship and sacrificed their own interests for the well being of others. After hundreds and thousands of years, they still have the respect of those who learn from their examples. This is the true value of life: Life is only valuable and meaningful when we lay aside our own interests to dedicate ourselves to the interests of others. Only a person who can accomplish this will not have wasted his or her precious life.
Today, the vice-chancellor and professors of the University of Queensland have generated utmost compassion and are working towards the great and proper goal of world peace. This is a ray of bright light for our world. I have told everyone that you are messengers: Bodhisattvas who are here in this world to accomplish this good work to help save this world. We should all work together to support this great mission. I am just following behind you with this small contribution. I sincerely offer my best wishes to the University and hope that the Centre will soon accomplish its goal. I truly believe that all those who endure suffering will be very grateful to the University and to all of you, the Bodhisattva professors. Promoting education is the greatest good deed. It is said in a Chinese classic: "Education is crucial in the establishment of a nation: It trains its leaders and its people." The education of peace is the best and most virtuous teaching among all the teachings of the ancient sages and saints.
Lastly, I hope that all virtuous and kind-hearted people will work together to support the great task of saving our world and bringing comfort to all people. We cannot afford to lose such a rare opportunity to invest in future world peace.
Chin Kung
8th March 2002

Master Chin Kung

From Wikipedia, the free encyclopedia

 

Chin Kung 淨空
Religion	Buddhism
School	Pure Land
Personal
Born	1927 Lujiang County, Anhui Province, China
Senior posting
Title	Venerable
Religious career
Teacher	Lee Ping-nan

Chin Kung, 淨空;  Jìngkōng) (born in  1927) is a Buddhist monk from the Mahayana  tradition. He is the founder of the Corporate Body of the Buddha Educational Foundation, an organization based on the teachings of Pure Land Buddhism.
He was born in Lujiang Country, Anhui Province, China under the birth name of Hsu Yeh-hong (Xú Yèhóng 徐業鴻). He spent thirteen years studying Buddhism and Philosophy under the guidance of Professor Fang Tung-mei (方東美), Changkya Khutukhyu (章嘉呼圖克圖 a master in Mongolian Buddhist tradition), and lay teacher Lee Ping-nan (李炳南). He entered the monastic life in 1959, where he was ordained at Lintzi Temple at Yuanshan in Taipei Taiwan. It was then that he received the name of Chin Kung, meaning "pure emptiness".
Master Chin Kung is well known for using modern technology to spread the Buddha's teachings. His lectures are recorded on audio, video tapes and CDs for wide distribution in many temples, including many Buddhist temples and centers where people can pick up books to distribute to other places.
He has sponsored the printing and the distribution of Buddhist texts worldwide, as well as portraits and pictures of various buddhas and bodhisattvas. All these items have been distributed free of charge.
In recent years, Chin Kung has emphasized the Infinite Life Sutra and the Pure Land cultivation method of Buddha recitation which is concerned mainly with the recitation of Amitābha Buddha's name.
Chin Kung was the ordination master for the late actress Chen Xiaoxu. He is currently residing in Australia.
Contents:
Achievements
Chin Kung had worked categorically on Buddhist teachings to bridge gaps and reconcile misunderstandings between different faiths through interfaith visits and dialogues, especially in Asia and Australia. In recognition of his achievements, he has been bestowed several awards and honours.
In 2002, he was awarded an Honorary Professorship from the University of Queensland, Australia and an Honorary Doctorate from Griffith University, Australia. In December 2003, he was awarded the Honorary Founding Patron of the Australian Centre for Peace and Conflict Studies at the University of Queensland, Australia. In April 2004, he was awarded the Honorary Doctor Degree of University of Southern Queensland. He was then further granted the Honorary Doctor Degree of Syarif Hidayatullan State Islamic University, Jakarta Indonesia in June. In August, he was invited to present a paper at the 2004 Okayama Topia for International Contribution NGO Network Conference on the United Nations.
In June 2005, Chin Kung was appointed as a member in the General Division of the Order of Australia by Queen Elizabeth II. He was recognised for service to the Buddhist community in Queensland, particularly through the promotion of Buddhism and the fostering interfaith activities between diverse ethnic groups, and to the community through support for educational and health institutions.
In 2006 he sponsored and attended actively the solemn and sumptuous celebration of the 2550th birthday of the Buddha Shakyamuni, which took place in the office of the UNESCO  in Paris, organized by the Venerable Tampalawela Dhammaratana, ex-president of the Buddhist Union of France, it was an event of international scale, that left a big influence in the Buddhist and not Buddhist world, by the distribution of its message of world peace and peace of mind in the heart of each.

 Understanding of Buddhism

Chin Kung categorizes Buddhism in practice into four different types. First, the traditional Buddhism, the teachings of Buddha Shakyamuni, which is very rare in our days. Second, the religious Buddhism, which does not represent the real Buddhism but it becomes recognized by the society, since temples nowadays no longer practice intense teachings and meditation as they used to be. Third, the academic Buddhism being taught in many universities today, where we see Buddhism being treated purely as philosophy. This is not comprehensive either since Buddha's education covers everything essential to human beings rather than being one branch of the whole knowledge. Finally, the total degeneration of Buddhism into a cult. This type of Buddhism came into being in recent forty years and does great harm to the society. Chin Kung tries to correct the misunderstanding and lead the public back to the original form of Buddhism as taught by Buddha Shakyamuni.
Master Chin kung's teachings have benefited many people in China, Taiwan, Malaysia, Singapore, Indonesia, USA, Canada and many parts of the world.
Master Chin Kung promoted harmony in Singapore by uniting nine religions in Singapore. He had visited many country leaders.....Through his teachings, many students live in peaceful life.
Master Chin Kung is the valuable asset in the current world, I wish master Chin Kung has the healthy body so that he can continue to teach all of us four hours a day through live telecast on Internet.