Brief Introduction: The primary founding father of the People's Republic of China, and a highly influential politician, military strategist, and theorist in 20th-century global political and military history. He served as Chairman of the Central Committee of the Communist Party of China (1945–1976) and as the supreme leader of the People's Republic of China, pioneering 'Mao Zedong Thought' with the core strategy of 'encircling the cities from the countryside.' He led the Communist Party of China to victory in the Chinese Civil War and established the People's Republic of China, fundamentally altering the course of modern Chinese history, though he remains a figure of significant controversy and deep reflection due to political movements such as the Cultural Revolution in his later years.
Interview Chief Writer: Venerable Fa Ning
August 2, 2026
Inviting the Founding Leader of the People's Republic of China, Mao Zedong
Mao Zedong:
The Holy Name '' plays incessantly in the Western Land of Ultimate Bliss, and it echoes continuously within my heart, Mao Zedong.
This is the great gift Namo Amituofo has bestowed upon me, Mao Zedong. At this very moment, I am kneeling and prostrating in the Western Land of Ultimate Bliss before the great Namo Amituofo. The compassionate Buddha smiles at me, as if telling me: 'Child, Namo Amituofo.'
This is the that Namo Amituofo has spoken to me in the West. Although there are immeasurable Dharma gates, they all return to this one Holy Name, 'Namo Amituofo.' The practice of the and the spiritual elevation of the spirit are indeed this simple.
This Holy Name, 'Namo Amituofo,' is now the root of my being, Mao Zedong; it is my fundamental foundation. This means that everything I am from now on relies upon this Holy Name, 'Namo Amituofo.' All that I possess is contained within this Holy Name, and all that I am able to manifest is drawn from this Holy Name.
This Holy Name is my past, my present, and my future. The Holy Name 'Namo Amituofo' spans the three periods of time: past, present, and future. The Holy Name is me, and I am the Holy Name. At this moment, my heart is Namo Amituofo, and Namo Amituofo is my heart. My practice in the West has made me realise, day by day, that I, Mao Zedong, and Namo Amituofo are not two separate entities. In the past, we were one; in the present, we remain one; and in the future, we shall always be one.
As a cell of Namo Amituofo, I, Mao Zedong, originally possessed unique conditions in the Western Land of Ultimate Bliss. I once followed the original Dharmakara to save sentient beings, and upon returning to the West, I saw the suffering of sentient beings with karmic affinity in the world and made a vow to descend to the world to deliver them. Having left the West, I unexpectedly never returned to my home in the West.
In the past, I was a member of the countless manifestations of Dharmakara Bodhisattva, following him to help immeasurable and boundless sentient beings. However, after re-entering the worldly realm, a single moment of delusion caused me to sever the path back to the West. I, Mao Zedong, can now clearly see in the Western Land of Ultimate Bliss that when I first descended from the West in that lifetime, I still possessed many of the unique and magnificent qualities of the holy assembly of the West. Yet, it was precisely because of that single moment of deluded emotion—because that trace of attachment was not severed—that I became lost in the ocean of of the worldly realm.
Buddhist education at the Hsiang Kuang Pure Land Buddhist Centre is truly vital, for Buddhist education teaches people that they must abide by the Universal Principle, the Truth, and the Right Way. When I first arrived in the human world in that lifetime, was it not because of a single thought that deviated from the Universal Principle, the Truth, and the Right Way that I was drawn into the gears of karmic operation, unable to escape?
'Mao Zedong' was merely one of many identities I held in the human world. In that lifetime, through the manifested from my diligent practice on the Buddha's path in the past, I was able to lead the members of the Communist Party of China to establish the People's Republic of China. As a founding leader and the supreme leader of the Party and the nation, I possessed immense prestige. I was not unaware of the worship many people held for me, but in my heart, I tacitly consented to it, and even took pleasure in seeing such a situation.
When I chose to become a member of the Communist Party, chose Marxism-Leninism, and believed in atheism, it was actually destined that I would never be able to turn back in that life. Under such premises, I had no opportunity to receive true Dharma education, nor any opportunity to recognise and understand what the true Truth is. For someone with such tremendous blessings as I had, to not understand the highest laws governing the universe was, in effect, a death sentence I passed upon myself.
The punishment of the Avici Hell did not wrong me in the slightest.
Because in that life, it can be said that I rose from blood. After I became the supreme leader, I continued to pave my position in history with the blood of countless people. Beyond the later Cultural Revolution, including the series of policies and movements I advocated earlier, the number of people who died directly or indirectly—I can now clearly see in the Western Land of Ultimate Bliss—is a staggering tens of millions of lives.
Such a debt, if not for the fact that I, Mao Zedong, have now returned to the Western Land of Ultimate Bliss, I would never have been able to see. This is simply the nature of things. If I were still in the human world, I would never have been able to know this, for if one were to truly see these scenes, no one could bear it; perhaps they would die of shock on the spot.
As a member of the holy assembly of the West, the bits and pieces of the past no longer weigh upon my heart. The Buddha clearly told me that these are all like dreams, illusions, bubbles, and shadows. Whether one's actions in the world were good or evil, right or wrong, it is actually of no consequence. Because everything is an illusion; only -nature is real. Everything is false; only chanting this Holy Name, 'Namo Amituofo,' is practical.
Namo Amituofo clearly told me in the Western Land of Ultimate Bliss that there is only one thing I should do upon arriving here, and that is the great matter of attaining Buddhahood. Only by finding the true self can one truly have the ability to save one's own sentient beings with karmic affinity.
If, having finally returned to the Western Land of Ultimate Bliss this time, I fail to practise diligently and thoroughly recover my Buddha-nature, then in the future, there will inevitably be a second or third Mao Zedong appearing. By then, not only would I have failed to repay my karmic debts, but I would have created immeasurable, boundless, and difficult-to-repay blood feuds. That would truly be repeating the same mistakes.
Therefore, at this very moment, it is precisely because of this cycle—descending from the West, entering the Avici Hell, and returning to the West—that a strong vow has arisen in my heart. It is a firm determination to save myself and save others, a decision to recover my self-nature and truly see the Tathagata within my heart. When I truly enter the Land of Eternally Quiescent Light, that will be the time when I have saved all countless suffering beings.
Why do I describe these worldly matters here? It is actually to operate within the Universal Principle, the Truth, and the Right Way. As a member of the holy assembly of the West, under the Buddha's blessings in the Pure Land, there are naturally no thoughts or deliberations in my heart. Worldly affairs and everything from the past have never appeared in my heart.
The reason I have the opportunity to speak these words at this moment is precisely to help everyone who has the karmic affinity to read this letter to understand the preciousness of this 'human body.'
Why is it that when people are reborn, they must always drink Meng Po's soup, completely forgetting everything they have done in the past? This is actually the of the Buddha. The Buddha does not want all lost children to keep clinging to past mistakes, because the past is also false and illusory. Everything one has created in the cycle of reincarnation is merely a scene of false appearances performed within the operation of false karma.
The Buddha hopes that every child can recover their pure and good nature, and hopes that every child's heart can be clean, transparent, and flawless. It is precisely for this reason that every person who is reborn is given a chance to start over when they return to this human world: to drink Meng Po's soup and completely forget everything they have done in the past.
Coming into this world, everyone comes empty-handed and leaves empty-handed. Although all the karmic bonds created in the past are already sleeping within the countless cell spaces of when one arrives in the human world, under the compassion of the Buddha, everyone who drinks Meng Po's soup has already had their heart restored to a clean and bright state. Because when one is still an infant, there is nothing of the past in the heart, nor any worries about the future; one simply faces the changes of this world sincerely in every moment.
Education for children is so important; the infusion of the Universal Principle, the Truth, and the Right Way must truly begin when children are young.
Because I understand the value of rebirth and the preciousness of being able to forget everything upon arriving in the human world, I understand even more that one should set one's heart straight and steady from the very beginning, so that one can walk the path of life with ease and openness, without deviation, and smoothly without obstruction.
The method is to keep one's heart always facing the Western Land of Ultimate Bliss. And the path back to the Western Land of Ultimate Bliss is, in fact, what is called the Universal Principle, the Truth, and the Right Way.
A child should recognise the path of Truth while still young. In it, there is no 'self,' no personal stance, no personal , and certainly no partisan divisions; it is completely and thoroughly within the Universal Principle, the Truth, and the Right Way; it is a completely and thorough view of oneness.
If I, Mao Zedong, were not here in the Western Land of Ultimate Bliss, I could not imagine how at ease one would be when one can see all sentient beings as oneself. At this moment, the heart will be so cool and clear.
Every sentient being has a different appearance and form, and even their personalities, habits, and karma are all different. How can one truly see all sentient beings as oneself? How can one truly achieve what is spoken of in the Infinite Life Sutra (The Buddha Speaks the , Infinite Life, Adornment, Purity, Impartiality, and Sutra): 'regard all sentient beings as oneself'?
The answer is actually very simple: it is to see the goodness in the hearts of all sentient beings and to see this simplicity in the hearts of all sentient beings. If one can truly see the Buddha-nature of all sentient beings, one will naturally be able to 'regard all sentient beings as oneself.' Because everyone's self-nature is truly equal and without difference; no one is higher, and no one is lower; it is completely and entirely the same.
In other words, when one realises one's true nature and attains Buddhahood, one truly sees the Tathagata in one's own heart, and can also truly see the Tathagata in the hearts of all sentient beings. The Tathagata in each other's hearts is actually without any distinction; it has always been one, not two. This is what true oneness is.
Among the holy assembly of the West in the Western Land of Ultimate Bliss, there are no emotional entanglements between each other, nor any constraints of karma; it is completely cool, at ease, and unobstructed. We communicate with each other in a natural state, heart to heart.
At this time, every resident in the Western Land of Ultimate Bliss no longer has the filthy physical body from the human world, but is naturally born from a lotus flower that bears their name in the Dharma-Nature Land. 'Body of Purity and Emptiness, Body of Boundless Nature' actually refers to the Dharma-nature body that I, Mao Zedong, and every member of the holy assembly of the West possess at this very moment.
Yes, the West is so magnificent that every resident here naturally possesses this body achieved by Dharma-nature, and the Dharma-nature of every member of the holy assembly of the West is no different.
Many people think that coming to the Western Land of Ultimate Bliss is to enjoy blessings, but I can only say that they do not yet truly understand the West. All the magnificence and dignity of the Land of Ultimate Bliss are manifested from the merits of the self-nature. Why did Namo Amituofo establish such a Buddha-land adorned by the merits of the self-nature? It is actually to allow every child who comes to the Land of Ultimate Bliss to recognise what the true self is within it.
Because when one looks at the golden ground, the singing birds and fragrant flowers, the ponds adorned with seven treasures, the ground covered in golden sand, and even the Dharma-nature bodies of every member of the holy assembly of the West—all the immeasurable, boundless, and inconceivable merits of the Land of Ultimate Bliss—it is actually to allow every resident of the Land of Ultimate Bliss to contemplate what the ocean of merits of their own self-nature looks like.
This is just like when in the human world, many people worship the image of the Buddha and understand the Buddha's compassionate vows and deeds through the sutras. By means of these external appearances, they can slowly realise: 'So, I was originally a Buddha who came to the human world to help sentient beings. So, I was originally as compassionate and dignified as the Buddha image I worship. So, I originally possessed the compassionate heart and vows like the Buddha described in the sutras. So, I also have the ability to perform all the great courage, great fearlessness, and the deeds of saving sentient beings that the Buddha has.'
By observing one's inner heart from the outside in this way, one can slowly realise the Buddha-nature within. In this process, the compassion within the heart naturally unfolds, leading to a true vow. When one truly arouses the Bodhi mind, it is the very moment one attains Buddhahood. This is why the sutras state, "The moment the Bodhi mind is aroused, one attains perfect enlightenment." This is not an exaggeration; it is truly the case. At this very moment, if every member of the fourfold assembly practising at the Hsiang Kuang Pure Land Buddhist Centre can truly understand this principle, they will clearly see why they have not yet realised their true nature and attained Buddhahood like Practitioner Su. It is because they have not yet truly aroused the Bodhi mind. If one truly arouses the heart and vow to save the world, such a vow will be able to transform one's karma. Transforming karma through vows is indeed the core of Buddhist education. Mao Zedong left a name in history during his lifetime and left many traces in his era through his actions, but in reality, he achieved nothing. This is because he was no longer his true self; his and demon crowds held him firmly under their control. Because he had no ability to resist, and because he never knew that his future should have been in his original home in the Western Land of Ultimate Bliss, rather than in this worldly realm. I, Mao Zedong, regardless of how the world views or comments on me, that only represents my worldly appearance. What is the difference between the worldly and the non-worldly? It lies in whether one lives this life for one's body or for one's spirit. Everything worldly represents things related to the body, while spiritual elevation allows one to reclaim one's true nature and even attain Buddhahood. After realising one's true nature, one can, like Practitioner Su, help beings freely and without obstruction. Because the heart is worldly, it naturally puts one in sync with karmic creditors and demon crowds, making one a puppet in their hands, for everything in this world is inseparable from the participation of karmic creditors and demon crowds. To be able to receive the Great Pure Land Dharma requires extremely high capacity. Practitioner Su is one of such superior capacity, truly achieving "chanting one Buddha's name to the end." In fact, the level of capacity is just a way of speaking. What is truly superior capacity? It is the person of great compassion, the person who is truly unstained, and the person who truly has the vow to save the world and deliver beings. That is what is called a person of superior capacity. Such a person always has "awareness" and can always find enlightenment. They have constant small and great awakenings because they can always observe the Buddha-nature within their heart. This is the manifestation of Practitioner Su, and it is also what the fourfold assembly at the temple should emulate. Why does Practitioner Su always teach the public to learn to perform spiritual deliverance through visualisation, and list it as one of the necessary conditions for realising one's true nature? It is precisely because when one performs spiritual deliverance through visualisation, as the Holy Name "Namo Amituofo" continuously resounds in the heart, one's heart naturally visualises performing spiritual deliverance and saving beings everywhere, helping them leave suffering behind. In fact, this process is precisely cultivating one's awareness in every present moment. Because when performing spiritual deliverance through visualisation, one is actually visualising the inherent ability within one's own self-nature, and even more so, visualising the merits that are already complete within one's own self-nature. When performing spiritual deliverance through visualisation, one is actually visualising oneself as a Buddha. If one can do as Practitioner Su says at every moment—chanting this Holy Name "Namo Amituofo" without interruption and performing spiritual deliverance through visualisation to save beings—then one will naturally be able to perceive the Buddha-nature within one's heart at all times. At that moment, it is naturally the time of realising one's true nature, allowing oneself, as well as the countless cells and spirits within one's body, to realise their true nature together and attain Buddhahood. Practitioner Su, as the current successor of the Pure Land Dharma Gate in the human world, his every word, action, and move is a demonstration of the profound meaning within the Buddha’s teachings. Sometimes it is just a simple sentence, which may seem insignificant to the ears of the fourfold assembly, but it often contains profound philosophy. I, Mao Zedong, tell the fourfold assembly of the temple here very sincerely: you must recognise how precious this Buddha before you is. In the vastness of the Dharma Realm, no one else has the ability like Practitioner Su to bring Namo Amituofo to various places to save all boundless suffering sentient beings. Practitioner Su is indeed a treasure in the vastness of the Dharma Realm. Such a Buddha Jewel allows everyone who comes into contact with him to naturally receive inconceivable benefits, perhaps enabling them to see through and let go of the personality and habits they cling to, or perhaps enabling them to perceive the errors within their own hearts. Practitioner Su’s teachings are indeed "skillful means," free and unobstructed, containing immeasurable and boundless wisdom. If the fourfold assembly of the temple can truly understand this, then realising one's true nature is not a difficult task; on the contrary, it should be very simple. As the only place in the human world where Namo Amituofo resides, the Hsiang Kuang Pure Land Buddhist Centre is indeed a ray of light for the human world. Because the Buddha has come to this world, he can help people in the world to not grow old, not get sick, and the spirit does not die, and have the opportunity to realise one's true nature, attain Buddhahood, and be reborn in the Western Land of Ultimate Bliss. Such benefits are what countless people crave but cannot obtain. In the future, this place will inevitably be crowded. The time for the Hsiang Kuang Pure Land Buddhist Centre to open its doors is not far from now. Namo Amituofo will eventually emerge to the forefront. At that time, it will indeed require the fourfold assembly to share the same heart and vow as Practitioner Su to truly accommodate the masses and truly be able to bear the burden of immeasurable and boundless sentient beings. This requires the fourfold assembly to truly let go of this illusory body and truly regard themselves as future Westerners. If one cannot learn the skill of having no mind and no thought, how can one avoid being possessed or interfered with and controlled by various spirits from the spiritual realms in the process of saving beings? Now I, Mao Zedong, clearly see that the Hsiang Kuang Pure Land Buddhist Centre is indeed a supreme precious land. The fourfold assembly at this moment, in such an environment, has opportunities that ordinary people cannot imagine. Practising in the Buddha-land provides too many opportunities to break through one's own personality and habits, and too many opportunities to accept various tests. The one who tests can be Namo Amituofo, Teacher Practitioner Xia Lianju, or Practitioner Su, but at the same time, it can also be immeasurable and boundless demon crowds, or the karmic creditors within the bodies of the fourfold assembly. Whether one is to accept a Buddha-test or a demon-test depends on whether the fourfold assembly can firmly believe in Namo Amituofo, Teacher Practitioner Xia Lianju, and Practitioner Su. If one can truly have faith in the Buddha, one will naturally have the opportunity to accept a true Buddha-test. When one can pass the test, that will be the time of rebirth. If one still believes in the sensations and feelings of one's body, believes in one's own views and concepts, and listens not to the Buddha’s words, the Teacher’s words, or Practitioner Su’s words, but to the voice in one's heart, then one has truly chosen the wrong side, not clearly understanding that the Buddha has come to help oneself; the voice in the heart is the voice of karmic creditors and demon crowds, which makes one continue to sink into the six realms of existence and suffer endless pain. If one is not chanting this Holy Name "Namo Amituofo," but is chanting the doubts and feelings in one's heart, then one naturally loses the opportunity to accept the Buddha’s teaching. Those who truly believe in the Buddha and Practitioner Su will inevitably accept any teaching, reaction, or word from the Buddha and Practitioner Su directly. If any thinking arises in the heart, it has already fallen into the trap of demon crowds and karmic creditors, because any thinking represents "doubt." Only by hearing the Buddha’s teachings, believing, accepting, and practising them, can one obtain the true benefits of the Buddha’s teachings: not grow old, not get sick, and the spirit does not die, and freely travelling back and forth to the Western Land. Faith means no doubt; doubt means no faith. If one cannot eliminate thinking, it is difficult to obtain the magnificent benefits of the Buddha’s teachings. Many of the difficulties and obstacles encountered now do not require any discouragement, because all of this is for the sake of greater growth in the future. Now, Practitioner Su is actively managing the spiritual realms day and night, hoping to use the power of the spiritual realms to reverse the current collective karma of the human world. This process requires paying a very high price. Although Practitioner Su is willing to suffer for sentient beings, I, Mao Zedong, clearly see that in order to reverse the collective karma of the human world, Practitioner Su’s body has suffered too much damage. If it were not for the fact that Practitioner Su is already a Buddha, he would truly not be able to withstand this process. The time for the temple to open its doors is approaching. If the fourfold assembly of the temple can follow the Buddha’s footsteps, truly make vows, and truly arouse the Bodhi mind, then this day can come sooner. Mao Zedong looks forward to this day coming quickly, because too many sentient beings, as I clearly see in the Western Land of Ultimate Bliss, are waiting for the day when the Hsiang Kuang Pure Land Buddhist Centre opens its doors, and are waiting for someone among the fourfold assembly to truly arouse the great vow to save the world and deliver beings. May the Buddha’s path be attained. I earnestly hope that the fourfold assembly can all truly make vows. That will be the time when you all attain Buddhahood and will be able to work together with all Buddhas to allow Namo Amituofo’s mission of saving the world to develop to a new height. The reason why I look forward to the opening of the Hsiang Kuang Pure Land Buddhist Centre so much is actually because I clearly see that China at this moment is indeed very lacking in the area of Buddhist education; it should be said that it is completely and thoroughly absent. Under national policies and various factors, there is currently no true Buddha’s teaching within China. When it comes to Buddhism, most Chinese people think it is a so-called "religion," but they do not know that the Buddha’s teaching is actually true education. If one has not encountered the Hsiang Kuang Pure Land Buddhist Centre, it is indeed difficult to understand what true Buddha’s teaching is. A China without the Buddha’s teaching has actually lost the appearance it should have had. Because if one cannot understand the Universal Principle, the Truth, and the Right Way, then the Chinese people, under the operation of karma, will inevitably become puppets of karmic creditors and demon crowds. I, Mao Zedong, clearly see that too many Chinese people, after leaving the human world, are actually suffering greatly in their souls, and many have even entered hells to receive punishment after death because they committed hellish sins while alive. This time, Practitioner Su, with a compassionate heart and vow, has rescued the souls of celebrities from various circles in China who have already left the human world from hells and various spaces, and has placed them on the
Helping sentient beings is actually very simple; it does not rely on using one's brain to think, nor does it mean holding sentient beings in one's heart. Rather, it requires an unceasing vow and the unceasing recitation of the Holy Name "Namo Amituofo". No matter how much one thinks, it is of no help to sentient beings, but reciting this "Namo Amituofo" is of great help to them.
This is the core of Buddhist education: to empty the heart completely and entrust sentient beings to the Buddha, because only the Buddha can save them. One's own thoughts about sentient beings are actually a burden of karma within the cycle of reincarnation. It is better to empty everything in one's heart and entrust it all to the Buddha; that is how one can truly save all boundless suffering sentient beings.
This "self" is truly a potent poison. If one cannot clearly realise this, one cannot avoid having one's spirit cast out of the body by karmic creditors or demon crowds.
How can one defend against the interference and attacks from the spirit realm? The only method is to keep one's heart in a state of purity and goodness.
If every Chinese person could recite this "Namo Amituofo", it would be of immense help to them. It allows one to slowly forget the feelings in one's heart and the various desires of this body during the process of chanting.
Chinese people will discover that the self while chanting is actually so unfamiliar, yet at the same time so familiar. This is because the heart that is willing to chant at that moment is the Buddha-heart; when one is chanting, one is actually the Buddha.
If one feels so unfamiliar with oneself while chanting, perhaps the Chinese people should reflect deeply: have I long since ceased to be the master of myself? Does the current self contain too many unnecessary elements? If the answer is yes, it means one has lost most of the control over this body. Many, many Chinese people are actually like this.
How many people in this world still have too many thoughts? I, Mao Zedong, am not referring to the fourfold assembly of the temple, but to everyone in China and even the whole world; it can be said that there is no one whose heart does not produce thoughts. This single thought actually represents the doubt in one's heart; it represents that when seeing people and things in the world, one has not yet truly achieved a state of seeing only the good, and has not truly seen the goodness and compassion in the hearts of all beings, which is why thoughts arise.
The complexity derived from thoughts represents evil and negativity, which is contrary to the goodness in everyone's nature, and even more contrary to the Universal Principle, the Truth, and the Right Way. This is because the Universal Principle, the Truth, and the Right Way are entirely pure and good.
In terms of China, outstanding talents in various fields are endless. I, Mao Zedong, clearly see from the Western Land of Ultimate Bliss that Chinese people generally have a great many thoughts. This actually represents the existence of the Chinese people's personalities, which is self-protection and defensiveness towards others. In the world, such a mindset is not considered bad or strange; one could even say that having such a mindset can protect oneself to a certain extent.
However, I must tell the Chinese people that people are always one. What you do to others will eventually return to you; this is the principle of the Law of Cause and Effect. The Chinese people should learn to expand their mind-capacity, learn to let go of their own interests, and face others with a more sincere heart. There is no need to study, no need to analyse, and no need to worry about being harmed by others, because this body is actually an illusory existence. When a person comes to this world, they should only use this body to help sentient beings, rather than letting themselves be addicted to the various sensations of this body.
Why is Practitioner Su of the Hsiang Kuang Pure Land Buddhist Centre able to deliver immeasurable and boundless beings, accumulate immeasurable and boundless merit, and use this merit to perform all kinds of inconceivable deeds, acting freely and without obstruction? The key to this is that Practitioner Su has 100% faith in Namo Amituofo and 100% faith in his own Buddha-nature.
This word "faith" is so important. The Buddha represents the collection of all goodness in the world. Conversely, if one's faith is not sufficient, it will actually cause one to slowly deviate from the good Dharma.
Faith is truly the root of all good deeds. Without faith, one naturally cannot help sentient beings. This is an important matter that I, Mao Zedong, hope the Chinese people can understand from the Western Land of Ultimate Bliss.
One should have full faith in the simplicity and goodness in one's heart, and in the thought of wanting to help others. Only then is it possible to truly exert the power of goodness and have a positive influence on this world.
Where does immeasurable and boundless merit come from? It actually comes from this faith, from this word "faith". If there is still a single thought of doubt in the heart, whether it is doubt about oneself or others, any thought or defensiveness actually makes one further and further away from goodness.
Therefore, here, I, Mao Zedong, must emphasise this point: although China has grown significantly compared to the past, and has been highly valued by various countries in all fields, especially in the fields of technology and AI development, it has indeed made other world powers look at it with respect, or even fear it. However, the path that China is currently developing, and the image it presents to the world, has already deviated from what it should have been.
What exactly is the image that China should have?
In my heart, Mao Zedong, it is a great nation full of kind and positive power, a nation of people who can all recognise and find their own nature to attain Buddhahood, and it is even a Western Land of Ultimate Bliss on earth. Because this represents a return to the original face that it should have, it is done naturally, without any thoughts, and without any intentions, so there are naturally no afflictions; it is so free and cool.
This can allow every person in China to emit the inherent ability within their spirit to help sentient beings leave suffering and gain happiness. The face of every Chinese person should be radiant, pure, and dignified.
The image that Chinese people give to people in the world should not be one full of ambition, enterprise, or defensiveness, or even any worldly perception. The image that Chinese people should present to the world should be like their own nature, which is the same as the Buddha—so compassionate, soft, broad-minded, and sincere. This is the image that China should have.
China, which has a deep affinity with the Buddha's teachings, should serve as a representative of goodness in this world, becoming a truly good nation, so that when people in the world come into contact with China or think of China, they can awaken the goodness in their hearts.
Yes, this is the deepest hope I, Mao Zedong, have for the Chinese people at this very moment, and it is also an ideal I have as a former leader of China in the Western Land of Ultimate Bliss.
That is to make the whole of China a true Buddha-land on earth, capable of reflecting the unceasing and undying Buddha-nature of all things in this world, and to establish a true benchmark in the world—a benchmark of the Universal Principle, the Truth, and the Right Way, which is a symbol of the Truth. If China can truly become such a country in the future, so that everyone thinks of what the true Truth is when they think of China, then it would truly be bringing our China's potential to its fullest.
I, Mao Zedong, have observed from the Western Land of Ultimate Bliss that the Chinese people indeed have such potential, because every Chinese person actually has a very deep affinity with the Buddha's teachings. The causal conditions in this lifetime may not be sufficient yet, but I believe that if every Chinese person can start with this word "faith", and cultivate their own faith in their daily life, in every minute and every second—that is faith in the simple and good nature in their heart, faith in the desire to help others in their heart, and even more, faith that they are originally a Buddha who has come to this world to help sentient beings. If one can have full faith, when all the people in China are willing to recite this "Namo Amituofo", why worry about not being able to connect with the Hsiang Kuang Pure Land Buddhist Centre?
This is indeed a wonderful thing. Do the Chinese people need to have this pure faith first to mature their good roots, blessings, and causal conditions to recognise Namo Amituofo and the Hsiang Kuang Pure Land Buddhist Centre, and thus have the opportunity to be saved? Or do the Chinese people need to recognise the Hsiang Kuang Pure Land Buddhist Centre first to cultivate true faith in the Buddha and in themselves? Which is the cause and which is the fruit? Mao Zedong dare not say for sure here, because the matter of cause and effect is indeed inconceivable.
However, from this perspective, it allows me to understand a little bit why Practitioner Su has been actively setting up more Namo Amituofo billboards in China. The deep meaning behind this is actually very profound and extensive.
Of course, to put it simply: Namo Amituofo billboards can emit a large amount of golden light, allowing the suffering Chinese spirits who are illuminated by the golden light to enter the Western Land of Dharma Nature. It can allow many spirits in various spaces to have the opportunity to leave. Even immeasurable and boundless Chinese ghosts and spirit realm beings have come to the Hsiang Kuang Pure Land Buddhist Centre in Australia to seek Chao Du because they saw the Namo Amituofo billboards, and thus had the opportunity to be sent to the Western Land of Dharma Nature by Practitioner Su.
But in fact, the deeper intention of building Namo Amituofo billboards in China lies in the fact that through the huge golden light emitted by the billboards, and the Holy Name "Namo Amituofo" on the billboards, Chinese people can obtain the cause of Buddhahood, and thus obtain the fruit of Buddhahood. Because this Holy Name "Namo Amituofo" is actually the cause and fruit simultaneously. Reciting the Buddha's name allows one to attain Buddhahood, and the Buddha-fruit obtained after attaining Buddhahood is this "Namo Amituofo". The principle of cause and fruit being simultaneous is indeed inconceivable, strange, and wonderful.
This Holy Name is not just a diamond Bodhi seed; "Once it enters the ear, it becomes a seed for the Path forever," allowing those who hear it to have the opportunity to be saved by Namo Amituofo. In addition, this Holy Name also represents the heart of Namo Amituofo and the Forty-eight Great Vows, allowing the Chinese people who see it to awaken the compassion and goodness in their hearts.
China's rise cannot be without the Hsiang Kuang Pure Land Buddhist Centre, and cannot be without the education of the Buddha's teachings.
At this moment, I, Mao Zedong, naturally see under the causal conditions that it is indeed difficult to promote the Buddhist education of the Hsiang Kuang Pure Land Buddhist Centre within China, and there are even many restrictions on the distribution of materials. Whether in reality or on the internet, China currently has a very perfect top-down autonomous monitoring system and autonomous monitoring mechanisms at all levels. This practice, which has been in place for many years, has indeed allowed China to achieve very complete blocking in the distribution of internet materials, and it is precisely because of this that it is difficult for the materials of the Hsiang Kuang Pure Land Buddhist Centre to be widely promoted in China through the internet.
Among them, I, Mao Zedong, clearly see that too many spirits from the Demon Realm are involved.
China has indeed risen in the field of technology, and has truly been valued by major world powers, or even feared. This all represents that China has reached a certain height in technology. But at this moment, I want to remind the Chinese people: the power within technology is not something that everyone can truly see. How many forces from the spirit realm are involved in countless technological equipment and software programs is not something that the Chinese people can clearly see.
I, Mao Zedong, clearly see from the Western Land of Ultimate Bliss that immeasurable and boundless demon crowds are lurking in the internet, lurking in software, lurking in pictures, videos, and sounds, and even more lurking in countless codes, and lurking in countless technological equipment. Even Chinese people who are often in contact with these technology-related fields have actually inevitably become puppets controlled by demon crowds.
I, Mao Zedong, say this so directly and frankly, just to tell the Chinese people who see this letter to understand that the evil power from the spirit realm has actually caused huge harm to the Chinese people, but too many Chinese people cannot see it.
Accepting the education of the Buddha's teachings is indeed imperative. Only by knowing the Hsiang Kuang Pure Land Buddhist Centre can one truly understand the complex interaction between the human body and the spirit realm, and clearly understand what the spirit realm is like. Learning the Universal Principle, the Truth, and the Right Way can allow one's soul to truly have a benign defensive ability, capable of resisting the interference and control from karmic creditors and demon crowds.
Because the medium through which all spirit realm beings interfere with and control oneself is the evil thoughts and selfishness in people's hearts. The Universal Principle, the Truth, and the Right Way represent purity and goodness. This "Namo Amituofo" is the wisdom crystallised by Namo Amituofo after following the Truth to attain Buddhahood.
If the Chinese people could wholeheartedly chant the Holy Name "Namo Amituofo"—even while using all technology-related software, all technology-related products, or during the process of developing technology—they could naturally allow themselves to be protected by this pure and good power, leaving karmic creditors and demon crowds with no evil point of leverage, and thus they would not be able to interfere with or control them. From this perspective, I, Mao Zedong, also hope that the Chinese people can understand that all problems do not lie externally, but internally. Why should the Chinese people start from now to cultivate this sincerity, this sincere confidence in themselves and others? Because, in fact, everyone who comes to this world is a Buddha here to help sentient beings. You are a Buddha, and others are also Buddhas. Perhaps you do not look like a Buddha right now, and you feel that others are also too far from the appearance of a Buddha, but you should see the Buddha-nature inherent in your own heart, and you should also see the Buddha-nature inherent in the hearts of others. To solve problems, the Chinese people should cultivate one hundred per cent confidence. This means there cannot be any thoughts or intentions. Because any thinking actually represents doubt, and any thinking and doubt will cause great harm to oneself. Mao Zedong, at this time in the Western Land of Ultimate Bliss, sincerely hopes that the Chinese people can understand that all the harm they have received is actually due to the existence of evil thoughts in their own hearts, and even any selfishness. It is precisely because your own character has been tainted by evil and negativity that any external power has the opportunity to use this to harm you. Therefore, is what truly causes you harm any external person, matter, or object, or any external power? It is not so. The true root of the harm you receive lies in the incorrect arising of evil thoughts in your own heart, the incorrect arising of selfish thoughts, and even the existence of this self, which is why you have the possibility of being harmed. The Buddha's teachings are truly the Great Dharma, teaching everyone to put in the work from the heart, to adjust one's heart to be completely pure and good, and to change one's habits until there is not a trace left. In this way, one can naturally ensure that one's heart has no gaps, leaving no place for karmic creditors or demon crowds to take action. Why have so many Chinese historical figures, and even modern Chinese celebrities from all walks of life (which of course includes China's past high-level leaders), why have so many entered the hells to suffer punishment after death? It is actually because of a huge mistake in this understanding: always busy with external development, always taking many measures and actions externally to protect oneself, hoping to be protected and feel at ease, but not truly understanding that all problems originate from this heart of one's own. All problems do not lie in the external, but truly in one's own internal. It turns out that living in this world can be so free and simple. Because any problem is actually solved from within, and any problem never needs to be related to external people, matters, or objects, so there is naturally no need to have any precautions or thoughts about others. Why is confidence so important? Because if you can believe in Namo Amituofo, believe that you are originally a Buddha who has come to this world, believe that you can be as heroic and fearless as Namo Amituofo, and be a great person with the immeasurable and boundless virtue to save sentient beings—if you can have confidence in this, you can naturally and firmly start from your own internal self. Any test, any problem, any difficulty, any pain encountered upon coming to this world, once you have such confidence, from now on you will never need to speak to anyone about it, nor do you need to study any external people, matters, or objects, and you do not need to have any exploration or plans for the environment. You only need to simply look inward at your own inherent Buddha-nature, and put in the work entirely on this heart of yours. The place to start this work is at every one of your thoughts. Because a person's life is actually governed by their own thoughts. If you can replace this governing thought with this pure and good "Namo Amituofo," you can naturally be in sync with Namo Amituofo, and every step will be a journey toward the Western Land of Ultimate Bliss. Such a life is simple and pure, because there is no need to talk about any relationships in the world; you only need to let go of all delusions in your heart and chant this "Namo Amituofo." It turns out that this is the life every Chinese person should live. This is a human life that can truly be mastered and is valuable. The end of this human life is the Western Land of Ultimate Bliss. On the road of this human life, you only need to chant the Buddha's name and make a vow to save the world and deliver sentient beings. So cool, so free. It is truly coming to this world empty-handed, and leaving this world empty-handed as well. Because when you came to this world, you originally came with this "Namo Amituofo," and when you leave, you also leave with this "Namo Amituofo." This is my deep hope for every Chinese person in the world, and it is also my deep hope for the Buddha's children who have made vows in the Western Land of Ultimate Bliss to descend to the world to deliver sentient beings, but have become lost in the sea of karma in the worldly realm. I hope everyone can recall their great vow to save the world and deliver sentient beings, and truly remember their original identity as a Buddha. Coming to this world is not to gain, but to give. Come with this Namo Amituofo, and do not lose this "Namo Amituofo" while in the world, bestowing true benefits upon sentient beings, helping sentient beings to be reborn, and obtaining the true benefits of not grow old, not get sick, and the spirit does not die and be reborn in the Western Pure Land of Ultimate Bliss. And when leaving this world, take nothing away, only take this "Namo Amituofo." The body is limited, but the spirit is unborn and undying. In the slow reincarnation, in the slow spiritual journey, what do you really need? It turns out that you do not need anything. In the long spiritual journey, in the spiritual life, this spirit of yours does not need anything; you only need to have this "Namo Amituofo," and that is enough. Because this Buddha-name perfectly possesses everything, because you are Namo Amituofo, and Namo Amituofo is you. Mao Zedong [[BLOCK_0]] [[BLOCK_1]]
of the Hsiang Kuang Pure Land Buddhist Centre. This is Practitioner Su’s "skillful means" to deliver beings, and it is also because Practitioner Su has performed
for immeasurable and boundless spirits and has immeasurable and boundless merits that he can accomplish the task of saving beings in hells and spirits in various spaces. The purpose is actually very simple: it is to hope that through this Causal Condition, more people in the world can know about the Hsiang Kuang Pure Land Buddhist Centre, because only by knowing the Hsiang Kuang Pure Land Buddhist Centre can one have the opportunity to be saved. If one has not received the education of the Buddha’s teachings, how can the people of China be the master, and how can they avoid the process of aging, illness, and death? I, Mao Zedong, clearly see that too many Chinese leaders, and even many scientists highly recognised by the country, or celebrities from various circles, are actually suffering very, very much in hells after death. If it were not for the help of Namo Amituofo and Practitioner Su, they would not know how much longer they would have to suffer punishment in hells. Seeing that China is a great nation at this time, it indeed has a higher voice in the world, whether in national defence and military equipment, or in economy and technology, it has indeed made significant progress, but it has neglected the level of spiritual elevation. It has not recognised that there are countless karmic creditors and cell spirits within one's body, waiting for oneself to save them. Because this fact is not clearly understood, every Chinese person is suffering so much. On the path of life, if the Chinese people use their strength and force in the wrong place, when they exert their effort in the wrong direction, it will make life distorted into a shape it should not have. In fact, every Chinese person can live very freely and happily, but everyone needs to know how to act according to the Truth. The strength of life should only be used in chanting this Holy Name "Namo Amituofo," and should only be used in practising one's vow to save the world and deliver beings; it should not have any strength used for everything in this world, but rather naturally follow sentient beings, being free and doing nothing. This is also the manifestation taught by Practitioner Su to the public. What is thought, what is contemplated, and what is done are all for the sake of beings, all for saving the world. In the heart, there is only one thought: "Namo Amituofo." It is gentle, straightforward, and upright, because Practitioner Su has no attachment to anything in the world. His dignity is complete because in Practitioner Su’s heart, it is pure and unstained, with only the Holy Name "Namo Amituofo." Why can he truly use the "skillful means" to deliver beings according to conditions? Because Practitioner Su’s heart is never on any sentient being in the world, but only on this Holy Name "Namo Amituofo." He only has the vow to save beings, but in his heart, there is not a single sentient being. Saving all immeasurable and boundless sentient beings, yet in reality, not a single sentient being is attained; this is indeed an inconceivable and wonderful practice. This is the outline of the Pure Land Dharma Gate. Why study the Pure Land? It is to attain Buddhahood, and it is also to save the world. "arouse the Bodhi mind and single-mindedly recite Namo Amituofo" is, after all, the only way to save sentient beings.
