Reflections from the Western Pure Land

This is a record of an interview with Chiang Kai-shek, the former President of the Republic of China, who sought deliverance at the Hsiang Kuang Pure Land Buddhist Centre in Australia. He now resides in the Western Land of Ultimate Bliss. This account reflects upon his life and his transition into the spiritual realms, recorded by the chief writer, Shi Fa, on April 19, 2026.

Chiang Kai-shek speaks:

"Namo Amituofo. I am Chiang Kai-shek, also known as Chiang Chung-cheng. Since this interview is intended for the salvation of the world, I shall follow the common convention and refer to myself as Chung-cheng. In truth, a name is merely an illusion within the cycle of rebirth. Just like the soul residing within every human body in the world, I have held many different identities throughout countless lifetimes. Whenever I was in the human realm, I bore a different name.

The Illusion of Identity and the Law of Karma

Are names real? They are not. Furthermore, this leads us to the deeper concept that the physical body itself is not real. This is one of the fundamental pillars of studying the Buddha’s teachings: to realise that this body is but a phantom within the cycle of rebirth—it is false, impermanent, and fleeting. In this life, I may have been born as a man; in a future life, I might be born as a woman. In this life, I was a dashing, six-foot-tall man, yet in past lives, I might have been someone crude, insignificant, and short. All of this flows within the Law of Cause, Condition, and Effect. Everything has its preceding causes and subsequent consequences. In the Buddha’s teachings, where there is a fruit, there must be a cause; where there is a cause, there must be a fruit. Cause and effect are mutually inclusive and interdependent. This is the universal principle that governs the heavens and the earth.

Now, what concrete meaning do the names 'Chiang Kai-shek' or 'Chiang Chung-cheng' hold after my passing? Under the blessings of Namo Amituofo in the Western Pure Land, I have reached a very simple conclusion: my existence now is for the purpose of 'saving the world and delivering beings.' This is a truly fascinating answer, yet it is the only one that makes sense. After all, the name I bore during my lifetime represented the identity I manifested in that life, and the various Dharma affinities that were naturally drawn to me are all contained within the meaning of that name.

A Life Transformed in the Western Pure Land

I am deeply grateful for this opportunity to be interviewed today, to share my life story and the journey of my spirit's transmigration—details that people in the human world have never known. Now, here in the Western Dharma-Nature Land of the Hsiang Kuang Pure Land Buddhist Centre, I have the honour of being interviewed by the temple’s Venerable. I am fortunate to be able to proclaim these truths to the world, letting everyone know that I am currently in the Western Pure Land of Ultimate Bliss, living a pure and beautiful life. Every day in the West, I am filled with Dharma joy, listening to the sutras and hearing the Dharma under the seat of my most respected Namo Amituofo, purifying my spirit day by day.

In the past, my ambition was well known to the public: to eradicate the Communist Party and unify China. Such a strong desire, even during the time when Japan was invading China, remained steadfast. Despite the dissuasion of many, I firmly implemented the policy of eliminating the Communist Party.

Beyond Political Ambition: The Universal Truth

However, now that I have arrived in the Western Pure Land, such goals can be considered insignificant. Or rather, I have come to realise the deviations within them—namely, that they did not truly adhere to the universal principles and the righteous path of Truth.

Regarding the concept of 'universal principles and the righteous path of Truth,' I know many people are not clear about what this means. Indeed, without Practitioner Su of the Hsiang Kuang Pure Land Buddhist Centre—who, as a human, has realised his true nature, attained the Dharma Body, and achieved Buddhahood—and without his ability to explain the scriptures of Namo Amituofo in simple yet profound language, it would be truly difficult for people in the world to understand what these universal principles and the righteous path of Truth are. After all, it sounds somewhat ethereal. Yet, within the teachings given by Practitioner Su at the Hsiang Kuang Pure Land Buddhist Centre, people are given a concrete and clear understanding: it is about 'purity and goodness,' and 'seeing well, thinking well, speaking well, and doing well.' It is indeed a simple principle, yet it contains the most profound meanings of the Buddha’s teachings.

The Living Example of a True Buddha

How should one specifically put this into practice? One can emulate the spirit of Practitioner Su. In the Western Pure Land, I can clearly see that Practitioner Su is truly a real Buddha. He has not only obtained the true benefits of the Buddha’s teachings by following the instructions—namely, being free from aging, free from illness, and having a spirit that never dies—but he is also able to freely travel to and from the Western Pure Land of Ultimate Bliss. This is a factual truth that I, as a being of the Western Land, have witnessed with my own eyes. There is no deception in this.

Yet, how can one truly align with universal principles and the Truth? How can one ensure that every thought, intention, and action is in perfect harmony with these principles, without the slightest deviation? The answer to this question can be found by observing Practitioner Su’s daily conduct. This is what I often call 'teaching through one’s own conduct and words.' These teachings are difficult to encounter in millions of years, because the person performing them is a Buddha! You must understand, to encounter a true Buddha is a blessing that countless people hope and pray for their entire lives, yet never attain. To say it is 'difficult to encounter in millions of years' is no exaggeration. Even after passing through millions of kalpas, one might not necessarily encounter a true Buddha like Practitioner Su, who possesses such great compassion, great power, and great vows!

The Discipline of a Lifetime

I have my own method for evaluating people. First, one can discern the general state of a person’s spirit from their daily routine. This is something I have always firmly believed. As for myself, I have always practised the principle of self-cultivation and maintained an extremely disciplined lifestyle. I would wake up every morning at five or six o'clock, and unless there were special official duties to attend to, I would usually retire by ten o'clock in the evening. Such a regular routine reflected my strict self-management and the importance I placed on discipline, which further contained a firm determination regarding my life’s work and mission.

There is a saying, 'The plan for the day is made in the morning.' Being able to calm one’s mind and focus on meaningful tasks in a relatively quiet environment, free from external interference, is a life principle I have always held dear. I carried out this principle in my daily routine for decades, as if it were a single day. This was indeed influenced by the military education I received in the past, which is why I valued efficiency and discipline in all things.

Furthermore, the philosophy of Wang Yangming and the various concepts I learned after converting to Christianity had a profound influence on my daily morning routine. My schedule was as precise as a clock; when to wake up, when to sleep—it was the same every day, without the slightest error.

It is precisely because I was a practitioner of a disciplined life and benefited greatly from it that I have always believed that a person’s daily routine can reveal much about their state and spiritual outlook.

The Extraordinary Energy of Practitioner Su

For those who wish to understand universal principles and the righteous path of Truth, Practitioner Su is an extremely important reference and a living textbook; he can be called a noble and virtuous teacher. As for Practitioner Su, what is his daily routine? In the Western Pure Land, I have observed that Practitioner Su’s daily life is extremely tight and busy. His waking time is between midnight and 12:30 AM; his bedtime is between 11:00 PM and 11:30 PM. Sometimes, for the sake of delivering suffering spirits, he does not rest at all. In other words, Practitioner Su sleeps less than two hours a day, which is a truly astonishing fact.

At the advanced age of over eighty, that Practitioner Su can shoulder the heavy daily administrative duties of the temple with such little rest is truly inconceivable. This includes up to nine hours of lecturing on the sutras every day, as well as the overall management, operation, and work of the entire temple, not to mention resolving various complex problems. These burdens are all carried by Practitioner Su alone, which clearly demonstrates his extraordinary capabilities and his compassionate vow to save all beings.

Through such observations, I can see that Practitioner Su possesses an extremely grand and firm conviction and ambition—what the Buddha’s teachings call 'vow power.' Practitioner Su’s need for only two hours of sleep a day is a testament to the strength of his vows; only by possessing the great vow to save beings can he sustain such a busy daily schedule with so little sleep.

What surprises me is that although Practitioner Su sleeps very little, his spirit is excellent—far surpassing anyone I have ever seen in the world, regardless of age or gender. No one can compare to him; I have never seen anyone with such a vibrant spirit. From the perspective of the spiritual realms, one can see even more clearly what makes Practitioner Su different from ordinary people: his body radiates a massive golden light! This is the body-light of one who has truly achieved success in their practice, a virtuous sign that naturally manifests after the quality of one’s spirit has been elevated.

The golden light emitted by Practitioner Su belongs to the highest quality of radiance; the energy within the light is extremely pure and good, without the slightest trace of contamination. This clearly demonstrates the level of Practitioner Su’s practice. Furthermore, it is only natural, as Practitioner Su is a true Buddha who has realised his true nature as a human practitioner and manifested in the human world.

Practitioner Su’s energy can be said to be inexhaustible. This continuous flow of energy exists because Practitioner Su, 24/7, is constantly delivering and saving spirits with his Dharma Body and spiritual manifestations. The more beings he saves, the more energy Practitioner Su gains as a result. This is truly an inconceivable thing!

Today, Practitioner Su has made a great vow to carry out extremely frequent deliverance actions in China, with the goal of helping all the people of China, as well as the vast number of beings in the Chinese spiritual realms. To a Buddha, there is no distinction in the objects of salvation. Whether they are of different races, deities, celestial beings, asuras, or even animals, flowers, trees, mountains, rivers, or demon crowds, all are objects of the Buddha’s salvation. Practitioner Su’s manifestation at this time perfectly embodies the spirit of equal and great compassion.

In the case of China, Practitioner Su has opened up the space of China’s five thousand, or even ten thousand, years of history, allowing the spirits in these immeasurable and boundless spaces to depart from them. These spirits have all obtained deliverance under the great light emitted by Practitioner Su, who is guided by Namo Amituofo. Among them are countless war-torn spaces. I have witnessed with my own eyes that the wars of various dynasties all have their own complex existence in space. The people who suffered on the battlefield in the past and the creatures involved in the wars have had their souls trapped in these spaces after death, and they continue to suffer from the torments of war to this day."

Among these, what concerns me most is the era in which I lived—the very spaces of war created by the various battles I personally participated in. Within these spaces, countless spirits remain trapped. Day after day, year after year, they have endured endless suffering with no hope of escape. It was not until now, through the compassionate deliverance of Practitioner Su and Namo Amituofo, that these spaces were opened, finally granting them the opportunity to depart.

I witnessed the moment these spirits saw the Buddha-light; they rushed forward without regard for themselves, which clearly shows the depth of their suffering and the urgency of their longing for salvation. Witnessing this scene, my gratitude toward Practitioner Su deepened even further. Because I participated in all those battles, these suffering beings are, in truth, my own karmic creditors.

The Weight of Karmic Debt

Due to the various wars I planned and promoted, the soldiers and civilians who unfortunately perished, as well as all the spirits affected by those conflicts, are all my creditors according to the laws of karma and cause and effect. These debts are immeasurable and boundless, difficult to ever fully repay. How, then, can such heavy sins be redeemed?

Today, under the great Chao Du performed by Practitioner Su in China, a large portion of the spirits I once harmed have been saved, which brings some comfort to my heart. At the same time, I have become more aware of my responsibility while practicing in the Western Land of Ultimate Bliss—it is not to enjoy the beautiful environment provided by Namo Amituofo, but to practice even more diligently, hoping to realise my true nature and attain Buddhahood as soon as possible. Only then, by returning to the world to deliver sentient beings, can I repay the karmic debts of the past. Only by saving the spirits I once harmed from the sea of suffering, and helping them be reborn in the Western Land of Ultimate Bliss, can I fulfill the true meaning of my existence in the Western Land.

The Demon Problem in China

To return to the subject, regarding the severe problem of demons running rampant in China, one can see the solution through Practitioner Su’s deliverance. One of the major goals of Practitioner Su’s current action—delivering the spirits of China’s five-thousand to ten-thousand-year history—is to deliver the demons who have taken deep root in China. Practitioner Su has long understood the severity of how Chinese people are influenced and controlled by these demons. Now that the timing is ripe, Practitioner Su has recently been conducting powerful deliverance specifically targeting all demons across China, causing them to feel as if they are in a state of 'demons fearing for their own survival.'

These demons are accustomed to acting recklessly and arrogantly, with no one to stop them; they are essentially the 'thugs' of the spiritual realms. The most prominent among them possess spiritual energy far beyond that of ordinary spirits. Therefore, most spirits, upon encountering them, choose to retreat rather than collide with them—a wise move, indeed. However, for Practitioner Su, there is absolutely no fear of these demons. Instead, Practitioner Su understands that these demons have gone astray due to a lack of education. Thus, Practitioner Su has made a vow to deliver them, allowing them to enter Practitioner Su’s Buddha-land—the Western Land of Dharma Nature—where they can be saved and given a chance at rebirth.

The Hidden Palaces of Mara

I can see that throughout the densely packed spaces of China, many are inhabited by demons. Many 'demon palaces' are built within major cities, or in deep mountains and old forests, or in various special locations—including universities, high mountain lakes, and even bustling city centers. All these phenomena are sufficient to show that the demons' operations in China were not built in a day, but are the result of long-term cultivation. Now, these immeasurable numbers of demons are being sent into the Western Land of Dharma Nature at the Hsiang Kuang Pure Land Buddhist Centre, under the brilliant light of Namo Amituofo brought by Practitioner Su.

Such a magnificent scene is difficult to describe in words. They now sit upright on lotus seats in the Western Land of Dharma Nature, listening to the sutras and hearing the Dharma. I see that every one of them is smiling happily. Gone is their former ferocity, cruelty, or gloom; gone are the dark, surging fluctuations of demonic power. In their place is a pure, bright, and dignified appearance, and their souls radiate a bright, translucent spiritual light.

The Power of Compassion

Seeing this, I cannot help but express my admiration from the depths of my heart. Through my many years of experience in warfare, I know well that it is easy to defeat an enemy, but to make someone genuinely convinced and submissive is an entirely different matter. To make the other party not only surrender willingly but also undergo a 180-degree transformation in their character—this is the most difficult of difficulties.

Yet, Practitioner Su has done it. This extremely difficult task was accomplished with ease, and there is not just one successful case, but immeasurable numbers of demons who have undergone a fundamental transformation in their character through Practitioner Su’s vow and the Buddha-power of the Western Land of Dharma Nature. It can be said that Practitioner Su has helped them rediscover their original Buddha-nature, which was never destroyed but merely covered up.

The two words 'compassion' are the essence of the Buddha’s teachings. This is the realization I gained from watching Practitioner Su’s deliverance, and it is consistent with Practitioner Su’s daily manifestations. One who wishes to follow the universal principle and the righteous path must act with no-self, be selfless, and work for the sake of all beings. One must possess the great strength to never look back, the sense of responsibility to say 'if not me, then who?', the perseverance to swim against the current, and the endurance to persist. If one possesses these four qualities, one embodies the compassionate vows shown by Practitioner Su, which align with the universal principle and the righteous path. This is what is taught in Practitioner Su’s scriptures: there is no past, no future; just chant the Buddha-name to the end in the present moment. It is also what is meant in The Infinite Life Sutra by 'arouse the Bodhi mind and single-mindedly recite Namo Amituofo.' Under the vow to save the world and deliver beings, one has no intention of self-benefit, remains 'unmoved' when encountering situations, and stays focused on this 'Namo Amituofo,' receiving the blessings of Namo Amituofo to save countless suffering beings.

A Rare Encounter

Practitioner Su’s virtue and skills leave me in endless admiration. For a practitioner to reach the level of Practitioner Su is truly a rare encounter in millions of years. Furthermore, I believe that among all Buddhas, not every one of them possesses an inconceivable Buddha-land like the Western Land of Dharma Nature.

Under the prerequisite of the existence of the Western Land of Dharma Nature, and with the coordination between Namo Amituofo in the spiritual realms and Practitioner Su, at this magnificent moment of Causal Conditions, the demons have no power to resist and are all subdued within the Buddha-light. I feel relieved for them, as they now have the opportunity to be reborn in the Western Land of Ultimate Bliss. However, as for the final outcome, it depends on the individual destiny of each spirit.

A Message to the People

Having said this, I want to tell the vast number of people in China and Taiwan: the Communist Party and the Nationalist Party, and even the People’s Republic of China and the Republic of China, have never been enemies. When I, Chiang Kai-shek, was alive, I believed in 'investigating things to cultivate the self.' When facing my own mistakes, I would not evade them; I would only face them with a more proactive attitude. I want to tell everyone that my rejection and pursuit of the Communist Party back then, and later in Taiwan, my desire to lead the people of Taiwan to 'oppose communism and recover the nation'—these were all wrong decisions made by me, Chiang Kai-shek. This error lay in a mistaken perception of the reality of the situation.

What was this mistaken perception? First, it was an error in concept; second, it was an error in vision.

The Error in Concept: Internal Stability First

I always advocated that 'to resist foreign aggression, one must first ensure internal stability,' and I always believed that the real obstacle to unifying China was the Communist Party. Therefore, I always made the elimination of communist forces my top priority. In other words, I mistakenly identified the Communist Party as the greatest obstacle to the unification of China.

The purpose of unifying China was to provide the people on the land of China with a truly stable living environment. The situation of division caused the people to suffer greatly, and therefore, the substantive unification of the whole of China is something that all the people of China urgently need.

In the Buddha’s teachings, it is said that 'all phenomena are born from the mind,' which means 'the mind can create all phenomena.' This is indeed the truth. Taking the Western Land of Ultimate Bliss as an example, it is a world achieved through the Forty-eight Great Vows of Namo Amituofo, and its fundamental source is Namo Amituofo—the Bodhi vow of the monk Dharmakara. Similarly, the Western Land of Dharma Nature is something achieved by the heart and vow of Practitioner Su, and its cause is Practitioner Su’s heart of compassion for all spirits, wishing to remove their suffering and provide them with joy. It is evident that the mind is indeed the origin of all realms.

From a worldly perspective, I reached a wrong judgment back then, treating the Communist Party as the greatest obstacle to unifying China. This was a huge mistake. Now, I understand that everything in the world has its own destiny, and everything does not depart from the universal principle, the righteous path, or the Law of Cause and Effect.

Every compatriot on the land of China has their own blessings and karmic retribution accumulated since time immemorial. As different Causal Conditions are encountered, they manifest when the conditions are ripe. If blessings manifest, one receives good rewards and joyful fruits; if evil retribution manifests, one receives evil rewards and bitter fruits. This is an unchanging law.

The Chinese compatriots across the land of China actually have connections with each other, whether deep or shallow. In the Buddha’s teachings, being born together on this land of China means that there is a 'Collective Karma' between us.

The warlordism of those years, the decline of national strength, and the invasion by foreign powers—these phenomena kept China in a state of division for a long time, causing the compatriots living on the divine land to suffer and endure pain, unable to find true stability in their hearts. This was also the karmic retribution collectively invited by all the compatriots at that time; it was the evil consequences of the manifestation of Collective Karma.

The Buddha’s teachings, after telling us this truth, also tell us the solution: 'transforming the environment through the mind.' By transforming this heart, one can allow the external environment to change. The extent of the change depends on the degree to which one has changed one’s own heart. This principle is true and real; one must practice it with genuine effort to obtain real and effective results.

Therefore, if one can possess such a correct understanding, one will be able to realise that the relationship between the Communist Party and the Kuomintang should never have been one of opposition, nor were they ever obstacles on the path to achieving each other's goals. The fundamental factor in everything lies within one's own heart. For each side, the Communist Party was one of the karmic consequences summoned by the Kuomintang of that time, and the Kuomintang of that time was likewise one of the karmic consequences summoned by the Communist Party. We were mutually cause and effect for one another; in truth, we were all sentient beings connected by karmic affinity, and all were part of the same great Chinese land.

With this understanding, one can clearly see that any opposition, discrimination, or even mutual harm—and the desire to eliminate the other—is merely being lost within the karmic retribution one has encountered. If one can adjust from within and truly achieve a state where the heart does not fluctuate, where there is no greed, anger, ignorance, arrogance, or doubt, and no attachment to wealth, lust, fame, food, or sleep, one can distance oneself from the afflictions of fame, profit, power, and influence. At such a time, the heart remains purely and simply on this one Buddha-name: 'Namo Amituofo.' At this moment, Amituofo will shine with great light, bestowing blessings upon every sentient being who chants the name, enabling those who chant it to transform their external environment. This is a conclusion I reached in the Western Land of Ultimate Bliss, and it is an incomparably smooth and bright path.

The Path of Struggle and Faith

This path is certainly not an easy one. The road of revolution is often filled with thorns, obstacles, and countless tests. We should possess the determination to struggle all the more when facing tests, and to reflect inwardly all the more when facing setbacks, thereby bursting forth with a powerful vow and firm resolve to save the world and deliver beings. Furthermore, with firm faith and unwavering loyalty to Amituofo, we will inevitably receive the Buddha's blessings and be able to break through all obstacles.

It is a pity that at that time, I, Chiang Kai-shek, did not encounter a true spiritual friend like Practitioner Su, nor did I understand what the true Buddha’s teachings were. Otherwise, I would have certainly called upon all the people of the nation to chant this 'Namo Amituofo' together, diligently reciting it day and night, and ensuring that everyone received the education of the Buddha’s teachings.

The Collective Karma of a Nation

Under such an environment and conditions, why would there be any worry about China not being unified? One must understand that the long-standing situation of division was the evil consequence collectively summoned by the Chinese people. One must never be confused by the currently manifesting consequences and forget that 'every fruit must have a cause, and every cause must have a fruit.' When enduring evil consequences, one must truly recognise in that very moment that the cause lies in the deviations within one's own heart, which is what caused this evil consequence to manifest.

Therefore, if all the people of the nation at that time could have wholeheartedly chanted 'Namo Amituofo,' kept their hearts pure and good, followed the teachings, adhered to the Dharma taught by Amituofo, put others before themselves, placed the country before personal gain or loss, and resolved to help suffering beings—if they had continued to act in this way, they would certainly have been able to overturn the collective karma of the entire nation. This is the dual-power method: self-power arises and Buddha-power provides blessings. We should unhesitatingly believe in the majestic power, the majestic virtue, and the meritorious power of Amituofo. If one's faith is complete, one will surely succeed.

The Error of Vision: Who is the Real Enemy?

Regarding what was seen before my eyes, I mistakenly believed that it was the absolute truth. Because I could not see the situation in the spiritual realms, I missed critical information and subsequently made incorrect judgments. This was an error in vision, a strategic error in perspective. Because I could not see the existence of demon crowds in the spiritual realms, nor the existence of karmic creditors within the human body, and because I failed to see the immense influence these two have on oneself and others, I cultivated an army loyal to the party and to myself, and even fostered secret service agents. While I did not forget the wisdom and teachings of our ancestors, the direction was already skewed—that is, I was 'devoted to solving external problems rather than internal ones.'

To the vast number of Chinese and Taiwanese compatriots, I, Chiang Kai-shek, appeal to you here: you must have a correct understanding of how the human body and the spiritual realms influence each other. For specific methods, you can read the spiritual interview materials on the Hsiang Kuang Pure Land Buddhist Centre website in Australia, or respectfully read the teachings of Amituofo and Teacher Practitioner Xia Lianju on the website. These materials are the supreme treasures of the Chinese nation, and at the same time, they are the supreme treasures of the whole world. Through these precious materials, compatriots will be able to gain a certain understanding of the following two points:

(1) How do karmic creditors within the human body influence human beings?

(2) How do demon crowds in the spiritual realms influence human beings?

With a basic, correct understanding of these two points, compatriots will understand what to do and how to act when encountering heavy difficulties or even when life is in danger, so that there may be a glimmer of hope.

The Universe Within

This body is like a universe, containing countless cells, and infinitely layered karmic creditors reside within these cells. If one's thoughts and intentions go against the universal principle and the righteous path of Truth, the karmic creditors within the cells will be awakened by these thoughts and will seek revenge on that person. The result of this seeking of revenge is that the person suffers pain, and even develops physical illnesses; the most severe consequence is the loss of life and death.

In a person's life, the karmic creditors within the body have an influence that cannot be ignored and is of vital importance. It can be said that there is not a single moment in a person's life when they are not under the influence of the karmic creditors within their body. If one can understand this point, one will place high importance on questions such as 'how to avoid the manifestation of karmic creditors' and 'how to resolve conflicts with karmic creditors.'

In a person's life, besides the karmic creditors within the body, there are also spirits outside the body that have a huge influence. Among them, the demon crowds of the spiritual realms are the most important to view with seriousness. The reason is that demon crowds are like people who set traps; they will set various traps to induce people to step into them. Once one falls into the trap, the consequence is being invaded by the demon crowds, having one's human body influenced and interfered with, and in severe cases, becoming a puppet controlled by the demon crowds, acting according to their instructions.

The Traps of Desire

The traps set by demon crowds mainly utilise the joy, anger, sorrow, happiness, love, hatred, and desire that have not yet been severed in the hearts of our compatriots, as well as wealth, lust, fame, food, and sleep. In short, all the various desires of this human body will be utilised by the demon crowds. When one is addicted to these, it is equivalent to stepping into the traps set by the demon crowds. At such a time, although one may not be aware of it, one's thoughts and physical actions have already fallen into the grasp of the demon crowds.

These two points are facts that all our compatriots need to recognise. Recognising this truth will help compatriots raise a high level of vigilance. How can we avoid being controlled by the karmic creditors within our bodies or the demon crowds from outside? The solution still lies in this heart. As the saying goes, 'All changes do not depart from their origin.' If one can understand that this heart is the root of everything, then one will understand that as long as one can take good care of this heart, all problems will cease to exist.

Amituofo, with great compassion, has placed all His merits and vows into this six-character name: 'Namo Amituofo.' Compatriots should treat this name as being as precious as life itself. Remember that when you chant the Buddha's name with utmost sincerity, you can immediately receive the Buddha's blessings and the illumination of the Buddha-light, which will soothe the resentful hearts of karmic creditors and cause the demon crowds to retreat. This is the great compassion of Amituofo.

The Only Enemy is the 'Self'

Therefore, all compatriots should clearly distinguish: who is the real enemy? It is the attachment to this body, and it is the various desires and habits of this body. To go further, it is this 'I' derived from this body. Because of this 'I,' various sufferings are derived, not from any external person, thing, or event. Therefore, for the compatriots of the Republic of China, the People's Republic of China is not your enemy, and the Kuomintang and the Communist Party are not each other's enemies. Vast compatriots, we have only one enemy, and that is this 'I.' When you make the elimination of this 'I' the primary task of your life, and remain firm and consistent to the end, only then will you have a day of true liberation. When you successfully achieve no-self, your soul will also be liberated, and you will have no fear of the interference and control of karmic creditors and demon crowds. If you can study the Buddha's teachings and resolve to save beings, you will have the ability to save the karmic creditors within your body and subdue the demon crowds.

As a leader, I, Chiang Kai-shek, dare not say how well I did; on the contrary, I understand that I actually had too many shortcomings. All along, I believed in the army I held in my hands, and even the intelligence units, that is, the secret agents. Now, after following Amituofo to study, I understand that a true leader should not only take care of the people's material life, but should also help them with their spiritual world—that is, their spiritual state, and even the destination of their souls after death.

If a leader can start from themselves, study the Buddha's teachings, and lead the people to study the Buddha's teachings together, letting everyone accept the education of the Buddha's teachings, understand the importance of a kind character, and teach every person the importance of rebirth in the Western Pure Land—if this could be done, I believe the whole country would surely have favourable weather and the people would live in peace and prosperity. This is because every person would hold kind thoughts and know how to chant this 'Namo Amituofo.' This Buddha-name is a pure and good energy, representing the purest and kindest power in the vastness of the Dharma Realm.

If the whole nation could understand the importance of chanting the Buddha's name, follow the trend of kindness, and even resolve to be reborn in the Western Pure Land of Ultimate Bliss, then the whole country would have the opportunity to become a Pure Land independent of the world. If this could be achieved, that would be the true success of a leader. In this way, not only would the people live in peace and happiness, but their spirits would have an ultimate destination, which is the Western Pure Land of Ultimate Bliss established by Amituofo.

Vast Chinese and Taiwanese compatriots, you must understand the importance of rebirth in the Western Pure Land of Ultimate Bliss. Do not pursue the false things of this world anymore. This is not a cliché, but a sincere and compassionate piece of advice given by me, Chiang Kai-shek, in my capacity as a holy being of the Western Pure Land of Ultimate Bliss.

"Because of the agony of the six realms of rebirth, unless one's own soul has personally experienced it, it is truly difficult to comprehend the helplessness and suffering of a spirit that cannot master its own fate within samsara, especially when undergoing punishment in the hells. That endless torment is merely a small fraction of the suffering endured within the cycle of rebirth. If one can grasp even a slight understanding of this, one will realise how vital it is to transcend the six realms and liberate oneself from life and death.

If a person's life lasts only a few decades, yet the life of the spirit after death spans a thousand, ten thousand, or even a million years, should one really be so preoccupied with the fleeting decades of this current body, only to create negative karma and suffer the bitter fruits thereof? Or should one utilise these short decades to practise the Buddha's teachings, fundamentally adjusting one's character, and even making the vow to be reborn in the Western Pure Land of Ultimate Bliss? This would allow one's spirit to reach a world without the limitations of lifespan, to practise alongside Amitabha Buddha, to elevate one's spiritual life, and perhaps even attain Buddhahood.

The Choice of a Lifetime

The decision of how to choose depends on whether each person possesses sufficient good roots, blessings, and causal conditions. A wise person will certainly seize this brief life to seek rebirth in the Pure Land. Those who aspire to save the world from suffering should be even more diligent in their practice, elevating their own spirits through purification until they eventually realise their true nature and attain Buddhahood. Just like Practitioner Su at the Hsiang Kuang Pure Land Buddhist Centre, they can use their Dharma Body and countless manifestations to save immeasurable suffering beings.

Namo Amituofo is currently residing at the Hsiang Kuang Pure Land Buddhist Centre, which is a great blessing for all our compatriots. I, Chiang Kai-shek, urge my fellow countrymen to come quickly to seek the Dharma. Regardless of your initial intention—whether it is to be reborn in the Western Pure Land, to achieve success in your practice and gain the ability to save yourself and others, or to seek healing—if you come with sincerity, you will certainly not return empty-handed. If you are a compatriot who understands the difficulty of your own situation, who realises that the threats of old age, sickness, and death are closing in daily, or who is already entangled in illness, you must possess the boldness to abandon everything for a glimmer of hope, and a faith that cannot be shaken even if blades were pressed against your body. This faith is in Namo Amituofo and the Hsiang Kuang Pure Land Buddhist Centre, as well as faith in your own good roots. If people can possess such boldness and power of faith, success is within reach, and the day will come when you can personally visit the Buddha-land and receive the benefits of the Dharma.

The True Goal of Life

What should be the ultimate goal of a person's life? From my perspective now in the Western Pure Land of Ultimate Bliss, it should be 'actively saving the world and seeking rebirth in the Pure Land.' While in the world, dedicate yourself to sentient beings. Whether you are a lay practitioner or a monastic, your thoughts, intentions, and actions should all be aimed at helping the world leave suffering and gain happiness. One concrete way to do this is to make it widely known that Namo Amituofo has descended to reside at the Hsiang Kuang Pure Land Buddhist Centre. You can also help spread the educational teachings of the Hsiang Kuang Pure Land Buddhist Centre throughout the world, letting people know this news so they have the karmic affinity to hear the True Teachings. Whether it is the sutras explained by Practitioner Su, or the teachings of Namo Amituofo and Teacher Practitioner Xia Lianju, all can lead those who hear them to liberation and the end of suffering. This is what we call saving the world.

Those who actively save the world must themselves follow the teachings. Only by personally experiencing and verifying the benefits of the Buddha's teachings can one inspire faith in others. Therefore, 'actively saving the world' contains two meanings: 'saving oneself' and 'saving others.' 'Rebirth in the Pure Land' is the vow to be reborn in the Western Pure Land at the end of one's life. If one fails to be reborn in the Pure Land, although all the good deeds, blessings, and merits accumulated while alive will not be in vain, the path of samsara is treacherous. Who can guarantee that they will not create negative karma during reincarnation? If one falls into the hells after death, there is no need to say more—how can one not develop a longing for the Pure Land? If one enters the heavenly realms after death, there will eventually come a time when one regains a human body. How can one guarantee that they will hear the True Teachings, possess correct knowledge and views, and avoid creating negative karma and suffering the bitter fruits of retribution? Thus, rebirth in the Pure Land is a goal that everyone should possess.

The Integrity of the Soul

A human body contains three hun souls and seven po souls. When all of these leave the body, it signifies the death of the person; this is a basic concept. However, while a person is alive, these three hun and seven po are not always gathered within the body. If karmic creditors manifest or demons enter the body, these souls will be kicked out of the body or locked in spaces within it. People often do not realise that while they are still alive, many already have their souls suffering punishment in the hells or enduring misery in other realms. If one can perceive this situation, one should aspire to study the Buddha's teachings, as this is the only way to maintain the integrity of one's three hun and seven po.

In truth, my own three hun and seven po were scattered long ago during my years of warfare; they were not in a complete state. This was because I had created such immense sins and harboured so many deviations in thought over the years. My karmic creditors and the demon crowds had long since kicked my souls out of my body and controlled me.

During the final years of my life, when I was severely ill, my souls had actually already descended to the hells to undergo punishment. To the world, I appeared to be a person still living on earth, but in reality, apart from my main soul being locked in a space within my heart, all my other souls had been cast out. Several of them were already suffering endless torture in the hells, wailing in agony without anyone knowing. This is something I must honestly confess and repent for to all my compatriots.

Practising the Buddha's teachings is the only way to protect one's spirit, which means keeping the three hun and seven po intact. In this regard, Practitioner Su is the best proof, for she has realised her true nature and attained Buddhahood. Her three hun and seven po are complete and perfect, and the immeasurable, boundless sentient beings within her body have also attained Buddhahood along with her spirit. This is an achievement I admire beyond measure. It signifies that Practitioner Su has not only saved herself but has simultaneously enabled the immeasurable, boundless karmic creditors and sentient beings within her to be saved; not only has she attained Buddhahood, but she has also enabled those within her to attain Buddhahood as well. Practitioner Su's achievement demonstrates the real benefits one can obtain from practising the Buddha's teachings. She is free from illness, her form shows no signs of aging, and her spirit travels freely to and from the Western Pure Land. Unlike ordinary people in the world who are often influenced or controlled by karmic creditors and demons, with their three hun and seven po scattered and their positions replaced by these entities, Practitioner Su has her three hun and seven po complete and intact. She is truly the master of her own self.

A Call to Decision

My fellow citizens, do you want to be a puppet controlled by karmic creditors or demons, or do you want to be someone who can master their own fate like Practitioner Su? You must make a decision. Life lasts only a few decades; time flies like an arrow, like flowing water—once it passes, it never returns, and regret will be too late. At birth, everyone is an infant with complete three hun and seven po. Yet, the road of life is dangerous, the sea of karma is hard to escape, and the damage inflicted upon the spirit and the scattering of the souls can be irreversible, with no chance to start over. One wrong step leads to another. If karmic creditors awaken, the process of aging is already set; if demons enter the body, the pure nature of the heart is already stained. My fellow Chinese and Taiwanese compatriots, how will you choose? You must make a decision quickly, summoning the perseverance to break through all obstacles and the determination to face death without regret. You must understand that you are already in a desperate situation, your life hanging by a thread. You must immediately exert all your strength to save yourself and make a decisive choice to seek life.

How far is the Western Pure Land of Ultimate Bliss from China or Taiwan? The sutras say it is ten trillion lands away to the West, yet today, it is also right here at the Hsiang Kuang Pure Land Buddhist Centre in Goombungee, Toowoomba, Queensland, Australia. The reason is that Namo Amituofo is residing at the Hsiang Kuang Pure Land Buddhist Centre 24/7. In the Western Pure Land, I see Namo Amituofo radiating great compassion and light 24/7, with the Buddha-light compassionately shining upon every spirit on the earth and in the space surrounding the temple. Many, many spirits, upon seeing the Buddha-light, feel joy, enter the light, and receive the opportunity for salvation. This is a magnificent scene that occurs at every moment at the Hsiang Kuang Pure Land Buddhist Centre.

From this, we can see what real help the Buddha's presence in the world provides to spirits. It means that under the Buddha's power and light, spirits have the opportunity to leave their current spaces, stop suffering, and even be reborn in the Western Pure Land of Ultimate Bliss. This is an extremely important matter, yet many people in the world today do not realise its significance. The main reason is that because their eyes and the degree of their body-mind purification have not reached a sufficient level, they cannot see the various situations in the spiritual realms. If they could see, they would clearly discover that every person living in this world is actually suffering greatly.

This suffering comes from many factors; one is the interference and control of spirits, and another is the inability to escape the world, with the soul wandering through the six realms, never having a day to be liberated from the suffering of life and death. Fortunately, the Greatly Compassionate Namo Amituofo has created the Western Pure Land of Ultimate Bliss for all spirits, allowing everyone to have an infinite spiritual life there. You no longer need to reincarnate in the six realms, but can peacefully practise under the blessing of the Buddha's power, within a limitless spiritual life, following Namo Amituofo until the day you attain Buddhahood. At that time, you will be as free as Practitioner Su, returning to the world to save sentient beings when the karmic affinity matures, saving immeasurable, boundless suffering beings. This is indeed the demonstration that Practitioner Su is making for the world at this very moment on Earth, truly helping immeasurable, boundless suffering beings leave suffering and gain happiness. Being able to do this is due to Practitioner Su's complete faith in Namo Amituofo and herself. With her powerful vow to save the world and sentient beings, and the supreme merit of this name, 'Namo Amituofo,' Practitioner Su is performing Chao Du day and night in various places. Among them, China, which has deep karmic affinity with Practitioner Su through accumulated lifetimes, is one of these regions." Namo Amituofo.

From my position in the Western Land of Ultimate Bliss, I can now clearly see that the people of China are facing a colossal problem: the obstruction caused by the spiritual realms. I believe there is no need to be subtle or evasive anymore; it is better to speak the truth directly. Indeed, from the perspective of the spiritual realms, one can see that the entire region of China is filled with immeasurable and boundless demon crowds. These demon crowds are everywhere in the lives of the Chinese people, infiltrating every corner. They influence and interfere with their thoughts, behaviours, and inner conduct on every level. Even the slightest, most subtle thought arising in their hearts can actually be the result of this control and interference. This is a truly shocking reality, and a tragedy that is deeply regrettable and heart-wrenching.

A Puppet of the Demon Crowds

Today, such tragedies are playing out in every part of China at every moment. There are far too many demon crowds surviving on this land; their influence is deeply entrenched. In urban areas, in particular, they are truly immeasurable and boundless. This is not alarmist talk; it is the truth that I, Chiang Chung-cheng, have seen clearly and distinctly with the supernatural powers granted to beings of the Western Land who receive the blessings of Amitabha Buddha. It is a matter that leaves me sighing with deep sorrow. I never imagined that while I was proud to be Chinese and proud of the Chinese nation during my life, this very nation I held in such high regard would now be a puppet manipulated by demon crowds.

During my time in the human world, my life experiences were widely known, and there are many historical records left for future generations. Of course, some of these accounts differ from the facts, but what does it matter? Because here in the Western Land, I know that everything in the human world is merely a dream, an illusion, a bubble, and a shadow. Since it is all false, and since it can no longer be grasped, touched, or found—simply put, it no longer exists—what is the point of clinging to the rights and wrongs of things that have already vanished?

The Influence of a Mother

From a young age, I received a good education, primarily from my mother. Because my father passed away early, there was no one I could truly rely on during my childhood. To me, the only towering tree in my life was my mother. She not only provided me with shelter so that my body could survive, but she also nourished my spirit.

My mother's words and deeds deeply influenced me. She was a very devout Buddhist. Although I did not become a lay practitioner who took refuge in the Three Jewels, because of my mother, I always held a favourable attitude toward the Buddha’s teachings and Buddhism throughout my life, and I maintained a sense of respect. After all, the impact of those childhood experiences on me was truly profound.

The Weight of Karmic Debt

When it comes to my life, many people are curious, but I personally feel there is nothing worth boasting about. After my father died early, I was raised by my mother, Wang Caiyu. In my youth, I was hot-blooded and enjoyed arguing with others. Later, through various Causal Conditions, I gradually came into contact with the revolutionary cause.

I once followed orders from my superiors to eliminate the leader of an opposing organisation. Simply put, I acted as an assassin, ruthlessly taking the lives of others. At the time, I was unwavering in my commitment to carry out these tasks. Now that I have learned the Buddha’s teachings, I finally understand that everything is governed by the laws of karma and cause and effect. As the saying goes, 'Even after a hundred or a thousand kalpas, the karma one has created does not perish; when the Causal Conditions meet, one must bear the consequences oneself.' By taking those lives back then, I was destined to repay them with my own life in the future. Thinking of this, I cannot help but sigh at how ignorant I was, creating such immense negative karma through killing. How can I ever repay so many life debts? Yet, no matter how difficult it is to face, I must confront the karma I created; this is a responsibility I must bear and shoulder.

The Struggle Against Communism

I was very fortunate to have had the opportunity to work alongside Dr. Sun Yat-sen, offering him my counsel. I deeply admired his Three Principles of the People and his spiritual philosophy. I believed this was a crucial foundation for preventing the spread of Marxism and Communism, and for stopping the infiltration and invasion of the Chinese Communist Party. Therefore, I always encouraged people to study the legacy of our Founding Father, Dr. Sun Yat-sen. As for the Communist Party, I was indeed resolutely opposed to them. Within the Kuomintang at that time, I was the core figure opposing the alliance between the Nationalists and the Communists.

After I met Mao Zedong, I clearly understood that we were fundamentally at odds regarding the two parties. In Mao Zedong’s heart, he never intended to coexist with the Kuomintang. At that time, I saw at a glance that the Communist Party and people like Mao Zedong were absolutely not partners one could conspire with; to do so would be like 'asking a tiger for its skin.' If one were to engage with them, compromise, or truly treat them as allies, then as time passed, one would find that the entire Kuomintang had been completely 'reddened' by the Communists without even realising it. Therefore, even during the periods of Nationalist-Communist cooperation, I never for a moment abandoned the plan to eliminate the Communist Party.

Sacrificing Personal Emotion for the Nation

The pervasive power of infiltration and the formidable organisational strength were the terrifying aspects of Communism at that time, and they were among the reasons why I was so wary of the Communist Party. Regardless, after clarifying the various differences and key issues between the Kuomintang and the Communist Party, I remained steadfast in my conviction from beginning to end: to thoroughly eliminate the Communist Party, and even to purge the Communist elements within the Kuomintang.

I implemented these ideals into my decision-making. Take the 'April 12 Incident' of that time, for example. I knew that my son, Chiang Ching-kuo, was studying at Sun Yat-sen University in Moscow, yet I still made that decision without hesitation. This was because I had already seen the growing power of the Communist Party and their infiltration of the Kuomintang. I felt the situation was urgent, so I made a choice in my heart. Between my son and the national interest, I chose to sacrifice personal emotion. Thus, after the April 12 Incident, my son Ching-kuo was placed under house arrest by the Soviet Union for twelve long years. Fortunately, he eventually had the day of returning to his motherland, which was something I had not dared to imagine at the time. Because on the path of revolution, one must let go of personal feelings; otherwise, one gives the enemy a handle to use, and one will surely be bitten back and struck hard.

During the 'Purge of the Party' activities at that time, many Communist Party members and pro-Communist individuals within the Kuomintang were hunted down and eliminated. These were bloody, thunderous measures. Under the purge, many Communist elements were executed in public, and some of their heads were even hung high as a warning to others. One could see rows of heads placed on display for the public to see, serving as a stern warning.

The Hardening of a Heart

In that era of turmoil and constant warfare, especially from the Northern Expedition of the National Revolutionary Army to the later Chinese Civil War, far too many lives were lost. Perhaps because of these factors, I do not know when it started, but I had forgotten the respect, care, and appreciation that one should have for a life. After all, they were living, breathing people—precious lives, just like me, made of flesh and blood. Yet, at that time, I was able to be cold-hearted, making extremely decisive decisions without a ripple of emotion—the principle being that the Communist Party must be thoroughly eliminated. This was the highest guiding principle in my heart at the time.

In the Buddha’s teachings, the most basic instruction is 'no killing,' or the practice of vegetarianism. This is because every life is truly precious.

More realistically, from the perspective of the laws of karma and cause and effect, when animals or other people die due to one’s harm or killing, their spirits are filled with resentment and they follow and surround one, waiting for an opportunity to seek revenge. Without a practitioner who possesses sufficient virtue, or without special Causal Conditions to resolve the conflict, this will cause extremely serious interference and burden on a person’s physical and mental state.

If the number of karmic creditors seeking revenge reaches a certain level, whether they enter one’s body or surround one, in severe cases, it may cause mental instability, not to mention various physical illnesses leading to death. These are all possible outcomes. Therefore, the Buddha’s teachings instruct everyone to understand the principles of cause and effect. As the saying goes, 'Bodhisattvas fear the cause, while ordinary people fear the fruit.' It teaches everyone to be like a Bodhisattva, fearing the creation of negative causes and cutting off the production of negative karma at the root. In this way, naturally, the bitter fruits of negative retribution will not appear later.

Reflections from the Western Land

In this life, I was influenced by Confucian, Buddhist, and Taoist thought from a young age. Among them, I held Wang Yangming and Zeng Guofan in the highest regard. I even had my son, Chiang Ching-kuo, repeatedly read and study the works related to these two men. However, I eventually became a Christian. There were various factors for this, one of which was to marry Madame Soong Mei-ling, with whom I was deeply in love. Later, I did indeed delve deeply into Christian thought, and even during the trials of life and the various difficulties I encountered later, I always sought solace in the Christian faith.

Now, looking back from the Western Land of Ultimate Bliss, I can only lament that in this life, I possessed worldly blessings but lacked the blessings of the world-transcending path. In terms of worldly blessings, I did indeed reach the pinnacle of power, holding the authority of the world in my hands throughout my life. Although I certainly encountered many, many setbacks, it cannot be denied that I always had the opportunity to utilise my strengths and continue moving forward toward the goals I had set.

Very fortunately, there were many revolutionary comrades willing to follow me, many of whom were graduates of the Whampoa Military Academy. For me, the Whampoa Military Academy was an important base, as it allowed me to cultivate a direct line of followers who were close to me, Chiang Chung-cheng, which was a matter of extreme importance to me.

Looking back at the early days of the National Revolutionary Army and the various experiences that followed, the divisions and betrayals among military factions left me with a constant desire to build my own loyal, core military force. Therefore, when the opportunity to serve as the Superintendent of the Whampoa Military Academy arose, I naturally seized it with all my might. I actively worked to establish my own prestige among the officers and students, and I spared no effort in cultivating my own faction.

These were all worldly blessings. However, regarding the blessings of the world beyond—that is, the Causal Conditions for liberation—I was severely lacking. Even though my mother was a Buddhist, I never truly practised the Buddha’s teachings throughout my entire life.

Looking back now, it could be said that in the environment of that time, there was simply no practitioner like Practitioner Su of the Hsiang Kuang Pure Land Buddhist Centre—someone who could command my conviction and possessed the ability to save the world. Had such a person existed, I might have gained a true understanding of the power of the Dharma and developed the vow to practise. This was the missing Causal Condition for Chiang Chung-cheng at that time. Now, having been incredibly fortunate to be rescued from hell by Practitioner Su and sent to the Western Land of Ultimate Bliss, that deficiency has been compensated. In the Western Land of Ultimate Bliss, I can say that I am the happiest person in the entire universe, for every day I am able to listen to the Buddha’s teachings under the seat of Amitabha Buddha and practise alongside the Buddha. Here, there is the best teacher, the best environment, and the best conditions for practice.

The Burden of Absolute Loyalty

Because of the Chen Jiongming rebellion, I felt that I needed to cultivate a group of people who were absolutely loyal to the Party, or more specifically, absolutely loyal to me. In my diary at the time, I even wrote the words: 'Those who are not of my kind will surely have different hearts.' This shows just how desperate I was for loyalty and how intense my distrust was toward generals of other factions. Consequently, my tendency in appointing personnel leaned increasingly toward using my own core generals for important positions; even in the distribution of resources, I would prioritize my trusted core troops. In reality, I was guarded against both non-core generals and even those core generals who held significant military power. At the time, I used the 'Military Statistics Bureau'—a secret service organization—to strictly monitor every situation regarding these generals.

In fact, I had planted numerous agents from the Military Statistics Bureau throughout the entire National Revolutionary Army. This well-developed secret service system played a massive role at the time, especially during the War of Resistance against Japan, where it demonstrated many excellent and practical results. However, within the National Revolutionary Army, while this system ensured absolute obedience to me, it also, to a certain extent, created hidden dangers of mutual distrust among some generals and personnel within the military.

The Cost of Command

In the past, during wartime, I often bypassed the commanders of the war zones to issue direct military orders. While there were many considerations behind this approach, it sometimes left the frontline generals at a loss. They would often receive two sets of conflicting orders, and bound by military law, they were left unable to advance or retreat. This habit eventually led to a painful price during the historically famous Huaihai Campaign. Originally, the three hundred thousand Nationalist troops had successfully retreated, but due to one of my handwritten orders, they changed their route mid-retreat. In the end, they were heavily surrounded by the Communist forces and the entire army was annihilated. This was a massive, tragic defeat, and the cost was the loss of countless soldiers' lives. All of this, I, Chiang Chung-cheng, must bear.

Throughout my life, there were countless battles, both large and small. Not to mention the lives harmed by my own hands, even the enemies killed under my command, or the soldiers who sacrificed their lives due to my errors in judgment—for every single victim, whether on our side or the other, as long as my decision-making was involved and my will was present, I, Chiang Chung-cheng, must take responsibility. This is the universal principle, the righteous path of Truth.

The Price of Sins

During the long years of warfare, a great number of spirits sought me out one after another. It was only because the worldly blessings I had accumulated in this lifetime were so thick and vast that I was able to linger on for so long. In reality, however, I had been paying the price for the mistakes I had made and the errors I had committed without pause. This price was that my 'body was occupied.' In truth, this body is like a territory; the parts of the body that were occupied were like occupied land. These lost territories were ruled by other spirits, and were no longer under my own control.

At that time, the karmic creditors from my past lives awakened within me. With the help of these external spirits seeking revenge, they placed an even more severe burden on my body and heart. This manifested in my thoughts, reflections, concepts, and even my speech and actions, all of which were slowly being influenced.

Perhaps to others, I remained that wise, brilliant, brave, and decisive Chiang Chung-cheng, but in the subtle details, there were already many differences. Such differences could cause me to be controlled in an instant when making critical decisions, leading me to make fatal errors, which in turn brought me extremely painful retribution and bitter fruit. This was, in fact, a situation that repeated itself throughout my entire life.

At the end of this life, I suffered a heart attack and passed away.

From Hell to the Western Land

After death, my spirit went directly before the Yama King. The Yama King sentenced me to enter hell to undergo punishment for at least a thousand years. I was very surprised. Afterward, the Yama King showed me the various sins I had committed in this life, including sexual misconduct and killing, among a wide variety of other sins. Among them, the sin of killing was the heaviest, because from the time I came into contact with the revolutionary cause in my youth, I had essentially stepped onto a path stained with blood. Along the way, the number of people who died by my hand, or indirectly because of me, was simply too great. My hands were covered in blood, and no amount of death could absolve me of the blame. Of course, I was not a cruel person who enjoyed killing; in fact, the various decisions I made were simply actions taken based on my own judgment, firmly adhering to the ideals I held in my heart. Seeing the various scenes the Yama King showed me, I knew in my heart that my sins were heavy, so I willingly accepted the result. After death, I entered the Avici Hell, which included the dismemberment hell, the brain-gouging hell, the heart-gouging hell, the wolf-devouring hell, and the freezing hell. In hell, I suffered infinite pain.

Until one day, a warm and powerful voice echoed in hell, calling my name: 'Chiang Kai-shek.' Just like that, in an instant, a golden light shone upon me. I was released from hell and brought to the Hsiang Kuang room in Australia, and subsequently, thanks to Practitioner Su, I was sent to the Western Land of Ultimate Bliss. This is the process of how I, Chiang Chung-cheng, went from hell to the West after death.

The Necessity of Changing Personality Traits

'In conducting oneself and handling affairs, one must not allow even a hair's breadth of error; in self-cultivation and self-restraint, one must eliminate even a single thought of bias.' This was my own warning to myself while I was in the world. Now, in the Western Land of Ultimate Bliss, I have a different realization. It turns out that every tiny deviation represents countless karmic creditors within the body being awakened by oneself. These awakened karmic creditors may kick one's soul out of the body or lock it within the space of the body. In short, it means they can replace one's soul and thereby gain control of the body. This is a fact that people in the world urgently need to face.

People are often controlled without even realizing it. Thus, many people, even if their thoughts have already been interfered with and controlled by karmic creditors or demon crowds, leading to biased behavior, still believe that these are decisions and choices they made themselves. In reality, there are many forms of interference and complex changes in Causal Conditions involved, which are often very difficult for the person involved to detect. At such times, one needs a good teacher and helpful friends nearby to use 'skillful means,' compassion, and Wisdom to help them understand the abnormalities. This is not an easy task.

For those who have already been controlled by karmic creditors, it is often impossible to get them to admit their mistakes. The main reason is that the reason a person is controlled is precisely because of their own personality traits, which give karmic creditors the opportunity to use those traits to force the person's soul into another space. These personality traits represent the preferences that the person finds difficult to let go of, as well as the attachments they cannot see through or release.

From this perspective, the root of solving the problem lies in abandoning the fleshly body and exerting a revolutionary spirit. This does not mean not wanting this body, but rather putting the body aside. A person who can do this must have a grand vow to dedicate themselves entirely to a great revolutionary cause. However, this revolutionary cause is by no means a worldly one, but a transcendental one; it is not about overthrowing any person or thing in the world, but about overthrowing the personality traits that have settled in the spirit over countless eons. These personality traits include subjective prejudices, selfishness, self-protection, defensiveness, and suspicion. Any fluctuation of thought that arises for the sake of this body falls within the scope of these personality traits.

If one fails to put the body aside, there will always be a clear handle for karmic creditors to grasp, allowing them to take advantage of the situation when one's personality traits are triggered and manipulate us in the palm of their hands. This is why the Dharma education at the Hsiang Kuang Pure Land Buddhist Centre repeatedly tells everyone the importance of 'changing personality traits.' Only by thoroughly eradicating these traits can one prevent karmic creditors from having any opportunity to control oneself.

Otherwise, even if there is someone like Practitioner Su who has realized their true nature and attained Buddhahood, who can re-gather a person's three hun souls and seven po souls and invite them back into the body, because the personality traits have not changed, often in a very short time—as soon as a thought moves, or a wrong thought allows the personality to manifest—the karmic creditors will, in an instant, kick the soul out of the body again. Then, everything returns to the state of the soul being scattered and separated from the body. This is the situation of the people in the world that I see from the Western Land of Ultimate Bliss.

Namo Amituofo.

The integrity of the three hun souls and seven po souls within the human body has a profound impact. If a person’s three hun souls and seven po souls are scattered—or if there is a deficiency in the body-soul or the seven po souls—the person’s physical health will inevitably suffer. This manifests as physical distortion, deformity, or the onset of chronic illness. If the consciousness soul is missing, the person will experience negative mental states, such as a loss of autonomy in thought, mental instability, or frequent states of trance. If the three hun souls and seven po souls are incomplete yet the person does not appear to suffer from these conditions, it simply means that the blessings they have accumulated in this lifetime have not yet been exhausted. During such times, it is not the person’s true self that is in control; rather, it is their karmic creditors and demon crowds who are manipulating their mental notes, thoughts, speech, and actions. These two forces drive the person to create sins, ensuring that they will suffer the bitter fruits of karmic retribution in the future.

The Burden of Power and the Illusion of Glory

Therefore, those with greater blessings, if they fail to protect their own spirits, often end up creating even greater sins, which in turn attract even more severe karmic retribution. This is why emperors, generals, and the nobility—who appear infinitely glorious while alive—often suffer immensely upon leaving this world. Throughout history, many emperors, famous generals, and legendary heroes have descended directly into the hells after death to endure endless, agonizing punishments.

Under the guidance of Namo Amituofo and Practitioner Su, the Hsiang Kuang Pure Land Buddhist Centre has interviewed many historical figures. These dynasties span from the Shang, Zhou, Spring and Autumn, and Warring States periods, through the Qin, Han, Three Kingdoms, Western Jin, Sui, Tang, Song, Yuan, Ming, and Qing dynasties, up to the Republic of China and the People’s Republic of China. Their identities include monarchs, feudal lords, prime ministers, famous generals, empresses, imperial concubines, and renowned scholars. These interviews are truly difficult to encounter in millions of years; it is only because the Causal Conditions have matured that these spiritual testimonies can manifest in the world.

Common Threads in a Cycle of Suffering

I, Chiang Kai-shek, admire the magnificence of these spiritual interviews and the efforts of the salvation team at the Hsiang Kuang Pure Land Buddhist Centre to save the world. Through these accounts, I have learned that many monarchs, generals, and concubines from various dynasties ended up in the hells after death. Although their reasons differed, I discovered three common points:

• First, these individuals all possessed deep blessings while they were alive.
• Second, their character had become skewed, violating universal principles, the Truth, and the righteous path. This caused their character to mutate, or, in other words, their spirits became polluted, leading them to commit massive sins that resulted in the suffering of hell.
• Third, while alive, these people were preoccupied with plans and schemes for their bodies, or their emotional fluctuations allowed their karmic creditors to manifest. In many cases, demon crowds entered their bodies, replacing the position of their souls. Consequently, their three hun souls and seven po souls were already incomplete from a young age.

A Life of Karmic Debt

Looking back at my own life, I, Chiang Kai-shek, was once led astray in my youth, becoming addicted to pleasure-seeking and lost in the world of vice. Later, I realized my mistakes and, with immense willpower, disciplined myself to never repeat them. However, the laws of karma and cause and effect are never empty. The sins and mistakes I committed previously did not vanish simply because I repented later; instead, they were recorded in my Alaya consciousness.

Now, I can see that when I was indulging in brothels, many of my karmic creditors had already manifested within me. Later, when I followed orders to eliminate dissidents and assassinated the leaders of other organizations, I was already being possessed by demon crowds, who began to influence my thoughts, personality, and behavior.

It was not just the demon crowds; when I killed that leader, many of my karmic creditors within me were awakened, and they were all filled with rage. Now, after listening to Practitioner Su give Dharma talks in the Western Pure Land, I understand that this was because I had killed them in the past due to the same habits. My actions at that time awakened them, making them feel as if they were being harmed by me all over again, which fueled their fury. I can see these karmic creditors surrounding my head and my entire body, influencing the Chiang Kai-shek of that time.

The Weight of Command

As I rose through the ranks of the military and became increasingly relied upon, eventually becoming the supreme commander of the National Revolutionary Army, I can see now that this status brought me too much harm and burden—a level of pressure that my body, mind, and spirit could never withstand. What is truly terrifying is that at the time, I had absolutely no awareness of this. I simply allowed my karmic creditors to manifest continuously, and allowed many demon crowds to control me from within.

As I led the National Revolutionary Army through war after war, the encirclement campaigns against the Chinese Communist Party, and the comprehensive party-purification actions—and later, the military intelligence organization I founded with its many anti-infiltration and secret assassination operations—all these various sins, killing karma, and the schemes I devised or ordered others to carry out, represent a debt of sin that I, Chiang Kai-shek, must repay.

For example, the two major intelligence agencies, the Military Statistics Bureau and the Central Statistics Bureau, were the tools I used to control the military and maintain stability within the Kuomintang. Specifically, the Military Statistics Bureau was managed by my trusted subordinate, Dai Li. In terms of the laws of karma and cause and effect, every intelligence operation, every instance of the White Terror, every imprisonment, every torture, and every assassination carried out by Dai Li with my consent or under my orders—or even the subtle atmosphere of fear and distrust among colleagues that these agents created—all of this, in so far as it harmed beings, is equivalent to the sins I created.

The Final Reckoning

These immeasurable and boundless sins are truly impossible to calculate. The killing karma I created alone is beyond description. Each of these sins represents a deviation in my mental notes. It was because of these deviations in my thoughts that I committed deviant acts, thereby harming beings. In other words, every single sin is a testament to the awakening of the karmic creditors within me at that time. From this perspective, how many karmic creditors did I awaken? The answer is countless. This is the truth I see from the Western Pure Land. Although I was in my prime, countless karmic creditors had already awakened, orbiting my entire body, especially my head and legs. It was precisely because so many karmic creditors had manifested early on to control me that, at the most critical moment of the Chinese Civil War—the Huaihai Campaign—I made the wrong decisions, leading to the total annihilation of hundreds of thousands of my troops.

Later, as everyone knows, I retreated to Taiwan and initiated the period of martial law. During this time, I reached the peak of my power. Although Taiwan was much smaller than the territory of China, the special circumstances of martial law allowed me to achieve total control. I once again utilized the intelligence-based governance methods I had mastered in China to implement the White Terror, with the goal of preventing Communist infiltration and stabilizing the domestic political situation. I must admit that during this period, due to various Causal Conditions, many casualties occurred and many lives were lost. In reality, during this time, it could be said that the majority of my body had already been occupied by my karmic creditors.

Driven by these karmic creditors, my body was like a marionette, forced to continuously create more and more sins without a moment of respite. This had been the situation for a very long time after I became involved in the revolutionary cause. Especially during the Taiwan period, it was no longer a situation where I could stop even if I wanted to; it had to continue. Of course, at the time, I had no awareness that I was under the control of karmic creditors; I completely believed it was my own free will, and I remained immersed in the dream of opposing Communism and recovering the mainland.

Unlike the situation in mainland China, where I faced constant friction between various factions and could not truly unite my power, in Taiwan, I achieved absolute authority. Whether it was within the party, the military, or the administrative agencies, everything was controlled by my supporters and direct subordinates. This was because those who retreated to Taiwan with me were naturally those most loyal to me, most of whom were Whampoa graduates, or at the very least, possessed a high degree of loyalty to me. Therefore, the entire apparatus governing Taiwan, especially the military, was composed of my own people. This led to the extreme centralization of power I enjoyed during the martial law period. And this was precisely the plan of the karmic creditors and demon crowds. They wanted me to create more sins while in a position of extreme power, ultimately leading to my death. Looking at the outcome, they certainly got their wish; they succeeded.

In my later years, I suffered damage to my heart in a car accident. From then on, my physical strength declined significantly, and my health plummeted. This was entirely the result of my karmic creditors seeking revenge. During the last three years of my life, I spent almost all my time in bed or in a wheelchair, often hooked up to an IV drip. Unlike my previously robust frame, I became withered and gaunt. During those three years, my body, mind, and spirit suffered immense torment. Namo Amituofo.

"Now, looking back from the Western Land of Ultimate Bliss, I see that during those final three years, my karmic creditors knew my lifespan was nearing its end, and they emerged from within my body one after another, incessantly. An overwhelming, indescribable number of spirits from my past awakened from within me. Carrying their deep-seated hatred, they sought revenge without pause, orbiting every part of my body. They targeted my heart and prostate in particular, causing me immense torment. Throughout those last three years, these karmic creditors were constantly seeking retribution. Even so, it seemed difficult to truly offset the sins I had committed against them in the past. In the end, I passed away at the Shilin Official Residence due to a heart attack."

The Inevitable Law of Cause and Effect

"It is truly a sorrowful matter. My life as Chiang Kai-shek could be described as one spent amidst the winds and clouds, constantly swimming against the current and then drifting with it. In China, I was the supreme leader, and upon arriving in Taiwan, I remained the head of state. Yet, this is how I ended my life. Looking back now, it is all a manifestation of karmic retribution—a perfect reflection of the laws of karma and cause and effect, without the slightest error."

"In the Western Land of Ultimate Bliss, I have long since ceased to dwell on my past. If it were not for the Venerable asking me during this interview today, I would have no impression of it at all. Of course, this is not because I cannot remember, but because I can naturally choose not to think of it. When I need to think, the thoughts are there; when I do not, they are gone. This, too, is in accordance with the philosophy of the Dharma."

The Path of a Practitioner

"Practicing here in the Western Land of Ultimate Bliss, I feel that day by day, I am becoming more like a person who studies the Buddha’s teachings. With my smooth, shaven head, I sometimes even feel that I am like a monastic, though I understand in my heart that I am still far from that level. In the spiritual realms, everything is manifested by the heart; everything is a matter of 'thoughts becoming reality.' For Practitioner Su, who has no physical body or material attachments, the purity of one's mental notes is reflected even more clearly and truthfully in the spiritual realms. Although my heart has become increasingly empty and clean, it seems I have yet to generate a true vow to save the world. Otherwise, I believe my soul would naturally transform into the image of a monastic, rather than remaining as I am now, bearing the appearance of Chiang Kai-shek from my time in the world."

"I have deeply realised that the Buddha’s teachings are vast and boundless. The compassionate light of Namo Amituofo illuminates the vastness of the Dharma Realm; this is a great Dharma that everyone should learn. Under the influence of the Buddhist education at the Hsiang Kuang Pure Land Buddhist Centre in Australia, Practitioner Su has been dedicated to bringing Namo Amituofo to the forefront, which is the aspiration of the salvation team."

The Burden of Subjectivity

"Watching every member of the salvation team work tirelessly toward this great goal makes me feel ashamed. During my time in the world, I truly lived for my own private interests. Of course, I cannot say I did not have any thoughts for the vast population of China, but my actions were mixed with too much of my own subjectivity and personal views. These views were derived from this physical body, which is why I call them private interests."

"What is subjectivity? It is having strong, specific opinions about people and things, usually involving the negation of others or possessing a strong sense of exclusion. Simply put, strong subjectivity carries strong negativity. When decisions are formed through the mixing of many subjective views, they are essentially decisions made with a negative heart. Such decisions often lead to the harm of public interests and the suffering of many beings. This is a small realization I have gained while studying the Buddha’s teachings: 'All phenomena arise from the heart.' If a decision is made from a heart of Goodness and kind thoughts, it often benefits the public and others. Conversely, if it stems from evil actions, evil thoughts, or negative mental notes, it often causes harm to spirits or people in the world. This is why so-called strategic planning and scheming do not necessarily bring good results. Often, decisions made after repeated deliberation end up causing great disappointment or even bringing about the exact opposite of the intended result."

The Power of a Pure Heart

"However, decisions made in a state of simplicity—without attachments, without excessive thoughts, considerations, or the desire to protect personal interests—often carry unexpected utility. Such decisions can provide decisive help to a situation, benefiting a region or producing a positive impact on many spirits and people. The key remains this 'heart.' If the heart is good, one naturally receives good results; if the heart is evil, one naturally tastes the evil consequences. This is the universal principle, the Truth, and what the laws of karma and cause and effect describe as 'Goodness brings good rewards, and evil brings evil consequences.' From this perspective, the emphasis of the Hsiang Kuang Pure Land Buddhist Centre’s education on 'seeing the good, thinking the good, speaking the good, and doing the good' is truly vital. When a person can truly achieve this—when everything is 'good'—there is not a single trace of evil in their heart; it is entirely filled with pure Goodness."

"In such a state, one naturally achieves what one sets out to do. Because all thoughts are for the sake of helping others and benefiting beings, one often receives the support of the Dragon and Heaven Dharma Protectors or spirits of Goodness. The most obvious example is Practitioner Su at the temple. By opening up the space of China’s five thousand to ten thousand years of history, and in order to save the vast population of China, Practitioner Su has performed Chao Du for immeasurable and boundless demon crowds, allowing the magnetic field of the entire country to undergo a significant purification. This has had a tremendous, substantial benefit for every creature living on the land of China."

The Battle of the Dharma

"However, because of this, Practitioner Su has suffered many magical attacks from demon crowds. These magical attacks target Practitioner Su’s physical body. From a spiritual perspective, Practitioner Su is already a Buddha, the highest existence in the spiritual realms, and the demon crowds cannot cause any harm. Yet, because Practitioner Su is currently an awakened being in a human body, the demon crowds adopt targeted strategies against the physical form."

"Indeed, during this salvation process, because Practitioner Su saved so many demon crowds in China, the number of demon crowds casting spells to attack the body has increased significantly. Furthermore, the demon spirits casting these spells are of increasingly higher levels, meaning their magic and the lethality of their spells are becoming stronger. So much magic being directed at Practitioner Su has caused great damage to the physical body."

"Even so, Practitioner Su’s heart remains unshaken, purely focused on the name 'Namo Amituofo,' and filled with Dharma joy. Practitioner Su understands that the stronger the backlash, the more demon crowds have been saved. To Practitioner Su, this is not a bad thing, but a great one. Therefore, even under the joint attacks of the demon crowds, Practitioner Su does not change the vow and practice of saving beings, but instead more actively and powerfully performs Chao Du for the demon crowds in China, sending all these beings who cast spells to attack the body into the Western Land of Dharma Nature. This has truly broadened my horizons here in the Western Land of Ultimate Bliss! What kind of great cultivation is this, and what kind of compassion? This is not the strength of 'I am better than others' as understood in the world, but a power that carries extreme compassionate tolerance, softness, and strength—that is what is called Buddha-power. Buddha-power is vast and inconceivable. Practitioner Su’s heart and actions are truly in sync with Namo Amituofo, and Practitioner Su has already realised one's true nature and attained Buddhahood."

"So, when Practitioner Su chants 'Namo Amituofo,' one can see the physical body recovering from severe injuries at an incredible speed, achieving significant restoration in a very short time. Even after healing, I can see that Practitioner Su’s spirit appears even brighter, and the golden light emitted from the body seems even more powerful and vast than before the injuries."

The True Great Cultivation

"This has truly broadened my horizons, and I cannot help but praise Practitioner Su’s great cultivation. This 'great cultivation' refers to the 'cultivation of the heart.' It further demonstrates the concept that the Buddha’s teachings are the Dharma of the heart, allowing those who see it to clearly understand that truly powerful skills do not lie in pursuing external things, nor in pursuing so-called supernatural powers or various external abilities, but in putting in the work on the heart. If one can achieve the great cultivation of the heart—that is, truly turning this heart to be pure and good, to the point where one can say there is no 'heart' left, meaning there is not a single trace of 'selfishness'—then that is when the true self shines brightly, and one finds the treasure of the Tathagata."

"In the latter part of my life, I, Chiang Kai-shek, was a devout Christian. Although I initially promised to be baptised as a Christian to marry Soong Mei-ling, I have always believed that a person should keep their word, especially regarding faith; it should never be taken lightly. Therefore, since I made the promise, I truly immersed myself in the Christian faith."

"Facing the subsequent failure of the Chinese Civil War and the various setbacks of having to retreat to Taiwan to plan the great cause of opposing communism, I always took Jesus Christ as my inner reliance. In my diary, I constantly wrote down my inner repentance and my pleas to God, praying that God would grant me a bright path, allowing me to truly return to the mainland and complete my aspiration one day."

"Of course, thinking about it now, such prayers might have been a bit difficult for God to accept. Because this meant I was praying for God to help me succeed in counter-attacking the mainland and completely annihilating the Communist Party; even while I was repenting to God, I had not abandoned the strong attachment in my heart to annihilate the Communist Party."

Namo Amituofo.

In the Western Land of Ultimate Bliss, looking back now, I realise that although I truly relied on Christianity as my spiritual anchor and comfort, and I sincerely believed in God, my own personality and habits had not changed in the slightest. Without making any fundamental changes to my own character, I now understand that no matter what kind of blessings I prayed for, it was difficult for any being—whether they were celestial beings in the heavenly realms or even Buddhas and Bodhisattvas—to provide a truly effective response.

The Universal Principle and the Limits of Prayer

Everything in this universe must follow the universal principles and the righteous path of Truth. To be more precise, no existence can violate the operation of these universal laws. Therefore, even from God’s perspective, if He were to hear the pleas I made at that time while I was still trapped in such rigid character and attachments, there was actually very little He could do to help me. I understand now that it was not that God refused to help me; rather, because I had not changed my own personality, I had become my own greatest obstacle.

Going a step further, as a child of Namo Amituofo residing in the Western Land of Ultimate Bliss, I can clearly see the difference between the Buddha’s teachings and Christianity. The doctrines of Christianity are undoubtedly a form of goodness; the education they provide aims to guide people toward virtuous conduct, which belongs to the realm of the good. However, the limitation and the critical issue lie in the fact that they cannot truly help suffering spirits trapped in the cycle of rebirth to attain ultimate liberation. This is a very serious matter. If one cannot resolve the cycle of rebirth, even if a soul ascends to the heavenly realms to enjoy celestial blessings, there will eventually come a day when that lifespan is exhausted. Where will they go then? That remains unknown.

The Infinite Life of the Pure Land

In contrast, the education of the Buddha’s teachings instructs everyone to chant the name "Namo Amituofo" and to make a vow to be reborn in the Western Land of Ultimate Bliss. This carries a vastly different significance. Once you are reborn in the Western Land of Ultimate Bliss, the lifespan of your spiritual life is essentially without any limitations; it is truly infinite life. Within this infinite time, one can steadily elevate their spiritual nature in the Western Land of Ultimate Bliss and eventually attain the realisation of one's true nature and achieve Buddhahood.

This is the magnificent dignity of the Western Land of Ultimate Bliss, achieved through the great compassion and inconceivable vow-power of Namo Amituofo. Every spirit that is reborn in the Western Land of Ultimate Bliss can enjoy these benefits; this is the magnificence of rebirth in the Western Land. This is a basic distinction between the Buddha’s teachings and Christianity from the perspective of spiritual life.

The Root Cause of Aging, Sickness, and Death

Furthermore, if we look at the health issues that everyone in the human world is concerned about—namely, the problems of aging, sickness, and death—learning the doctrines taught by Christianity, if one can truly follow them, does indeed offer the possibility of ascending to the heavens. However, this cannot help people truly change their personality to the "zero point" from the fundamental level, and therefore, it cannot allow people to escape the outcome of aging, sickness, and death.

As I mentioned to everyone before, the so-called aging, illness, and death are all caused by the interference of spirits from the spiritual realms or the revenge-seeking of karmic creditors, which manifests as various signs of physical decline. To truly solve this problem, one must start from the fundamental level, which means changing one’s personality and habits to the zero point. In this regard, it is indeed a part that is lacking in the education provided by Christianity.

The education of the Buddha’s teachings instructs the masses to change their personality and habits to the zero point. This means truly achieving a state where there is not a single thought, not even a single trace of the "self," and truly resolving the problem from the root. This requires great courage and perseverance. Under the blessing of the supreme merit of the name "Namo Amituofo," it can allow the human body to truly stop aging and be free from the threat of illness. This is wonderful news for the vast number of people.

The Failure of Modern Medical Approaches

Many people are just like I was during my lifetime: suffering from the torment of illness, yet completely unaware of the spiritual life within the human body, and completely unaware of the various relationships between the human body and the spiritual realms. This leads them to constantly use the wrong methods to solve their problems. With the wrong direction as a premise, no matter how much effort is invested, or how much time and energy is spent, the result will always be failure.

In terms of modern medicine, the current situation is exactly like this. Actually, I respect both Traditional Chinese Medicine and Western medicine equally. I hold a heart of respect for these disciplines that can help people resolve physical health issues and save lives. However, having experienced the process of leaving the human world while suffering from illness, this process of being tormented by disease truly made me realise that medicine does indeed have its limitations. I understand now that the missing piece is the lack of awareness regarding the spiritual realms.

Under this mistaken perception, many people suffering from serious illnesses turn to Western surgical procedures for help. However, the result of this often makes the karmic creditors who have already awakened within the body—and who are preparing to "seek revenge," thereby causing physical illness—feel even more aggrieved and angry. This causes the intensity of their revenge-seeking to increase, which in turn causes the condition to deteriorate further.

The Truth of Healing Through the Heart

Therefore, once a patient has undergone one surgery, they often fall into a negative cycle, accompanied by more surgeries and more torment to the body. But the final result provides no fundamental help in curing the disease. This is the truth of the situation that I now see from the Western Land of Ultimate Bliss.

In the Buddha’s teachings, we use a heart of equality and compassion to view the problem of human illness. Because we understand that so-called illness actually represents karmic creditors—these suffering spirits who were harmed by the host in the past and entered the host's cellular space after death. When they awaken to seek revenge, the only way is to help these aggrieved spirits return to a state of peace. This is the most important key point.

At the Hsiang Kuang Pure Land Buddhist Centre, the education of the Buddha’s teachings instructs people to "heal illnesses through the heart." This means truly changing this heart to be pure and good, and exclusively chanting the name "Namo Amituofo." Through the transformation of one’s own heart, one drives the transformation of the hearts of the countless spirits within the body's cells. By listening to the sutras and hearing the Dharma, the karmic creditors within the body are also nurtured by the Buddha’s teachings, thus gaining the opportunity to be willing to resolve the conflict. More importantly, under the blessing of the Buddha-power of "Namo Amituofo," when chanting, Namo Amituofo radiates great light, allowing the karmic creditors to soften their currently rigid character under the Buddha-light and be willing to calm their turbulent and uneasy hearts. Ultimately, this allows the karmic creditors to resolve their grievances, and even be willing to leave the host's body, follow the Buddha into the Buddha-light, and attain deliverance.

I, Chiang Chung-cheng, wish to express my gratitude once again to Namo Amituofo and Practitioner Su for saving me. Now that I am in the Western Land of Ultimate Bliss, I dare not forget my responsibility. I have made a vow to quickly attain Buddhahood and return to the world to save sentient beings. This is my heart's desire now.

Gratitude to Namo Amituofo, gratitude to Practitioner Su.

Namo Amituofo.

Chiang Chung-cheng