Resolving the Drought: A Discourse with Avalokiteshvara Bodhisattva and Practitioner Su

The willow branch sprinkles pure water across the three thousand realms. Avalokiteshvara hears the cries of the world and comes to rescue all beings from their difficulties. In the vast ocean of karma of this Saha world, we drift and sink, yet the boat of the Pure Land never ceases its journey. In every household, if one chants the name of Namo Amituofo, the response is immediate, for the heart is sincere and the spirit is awakened. At this moment, Namo Amituofo has entered the Hsiang Kuang Pure Land Buddhist Centre, with Avalokiteshvara Bodhisattva and Mahasthamaprapta Bodhisattva walking alongside the Buddha. Practitioner Su, having realised his true nature, leads the Dharma Body spiritual deliverance to save countless beings. We pray to resolve the suffering of the drought in Taiwan, so that when the rain falls, both the living and the departed may rejoice.

The Compassionate Mission of the Pure Land

I am Avalokiteshvara Bodhisattva from the Western Pure Land of Ultimate Bliss. Together with the teaching master of the Pure Land, Namo Amituofo, I reside at the Hsiang Kuang Pure Land Buddhist Centre in Australia. This centre is led by Practitioner Su, who has realised his true nature and guides the monastics and the fourfold assembly of disciples. Namo Amituofo serves as the abbot of this temple, while I and Mahasthamaprapta Bodhisattva serve as the administrators, working together to save the world and liberate sentient beings.

Previously, when the regions of Goombungee and Toowoomba in Australia faced a severe drought, Practitioner Su performed the Thrice Yearning Ceremony and dedicated his chanting to perform Chao Du. Through this, the prayers for rain were successful. Practitioner Su paid the price of physical suffering to bear the burden for sentient beings, a sacrifice that is truly worthy of admiration. This suffering is not something an ordinary person could endure, and he did it not for himself, but for the sake of all. This act received the assistance of the holy assembly of the Western Pure Land, the Jade Emperor of the Trayastrimsa Heaven, and the Dragon Kings of the Four Seas. They summoned the deities of wind, rain, thunder, and lightning to cooperate in bringing down the rain. These deities were also able to receive Chao Du and be reborn in the Western Pure Land of Ultimate Bliss, which is a great blessing for both the deities and all sentient beings.

Unveiling the Hidden Causes of the Drought

Now, when Practitioner Su learned that his birthplace and the place where he grew up—Taiwan—was suffering from the pain of drought and lack of water, he made a great vow. He wished to use his ability of Dharma Body spiritual deliverance to pray for rain and bless Taiwan during the Dharma assembly. He reported this to Namo Amituofo, who granted his request and promised to assist him during the daily Dharma Body spiritual deliverance. He also notified the Jade Emperor and the Dragon Kings of the Four Seas to cooperate fully with this prayer for rain in Taiwan.

Following the successful experience in Goombungee and Toowoomba, Practitioner Su led a salvation team composed of Bodhisattvas from the cosmos and new Buddha-disciples. During the recent morning routines of Dharma Body spiritual deliverance and the weekly Thrice Yearning Ceremonies, under the guidance of Namo Amituofo and the reminders of the Jade Emperor, they intensified the Chao Du for the streams, rivers, land, slaughtered meat-based creatures, mountain forests, soil, rocks, and reservoirs in the Taiwan region.

The Weight of Collective Karma

The problem of water shortage in Taiwan did not happen overnight; it has been accumulating for some time. Water is a necessity for life, and its absence causes not only inconvenience but also deep concerns for health. Furthermore, the anxiety caused by the recent pandemic has disturbed the peace of the entire nation, causing latent problems to surface. The dietary habits of the Taiwanese people lean heavily towards non-vegetarian food. The development of agriculture, fisheries, and the raising of livestock and poultry, as well as food processing, are not only for basic sustenance but also to satisfy the cravings and appetites of gourmets. This has led to the excessive slaughter of various meat-based creatures and marine life.

Over time, this has caused the resentment of the slaughtered creatures to layer upon layer, making it difficult to resolve, especially for pigs, fish, shrimp, and other seafood. Additionally, the indiscriminate clearing of mountain forests has caused severe soil erosion. The tremors of the mountains and the changes in their shape have disturbed the spirits residing within the earth. This negative magnetic field interacts with the current anxiety in people's hearts, forming a causal relationship. Today you kill me, tomorrow I will seek revenge; today I repay my life, tomorrow I will demand retribution. This cycle of revenge flows between spirits and humans, and between spirit and spirit.

A Call for Repentance and Renewal

In order to harvest crops quickly, people use large amounts of pesticides, causing the death of countless insects and small creatures. The land has changed, leading to an imbalance in the soil and ecology, causing great harm to the earth. The originally simple and honest hearts of the people have thus developed greed and the desire for exorbitant profits. This phenomenon has become a manifestation of wrong paths and evil appearances. The spirits of the soil and land have their own cycles of following the laws of nature, but human actions and intentions have damaged the land and violated the Universal Principle, the Truth, and the Right Way, casting a shadow over the goodness of the human heart.

The agricultural society of the past has been replaced by the industrial society and the evolution of modernization. The changes in the environment have reduced the opportunities for the next generation to connect with nature. The shift in educational direction has made people forget the laws of karma and cause and effect, and forget the patience and love for nature. Instead, they hope to gain results in a short time, leading to actions that harm nature and resulting in the backlash of nature itself.

The insects and creatures on the land that appear to be destroyed by pesticides are part of the food chain, and many birds, frogs, and insects are also affected. Even the ecology of fish and aquatic life has changed. The death of these beings seems insignificant and is ignored by people. In fact, once the physical bodies of these creatures die, their spirits either enter the cycle of rebirth or scatter in the air, forming resentment and hatred that are invisible to the physical eyes but exist nonetheless. When the resentment and hatred of these victimised beings across Taiwan and even the world merge, they form a negative magnetic field of energy.

The Power of Compassion and Deliverance

Beyond causing human anxiety and physical illness, this energy—created when people failed to consider the survival of these beings to satisfy their own desires—now reverses. This karmic force obstructs the natural water cycle that people rely on for survival, leading to a reduction in rainfall and the subsequent drought. This was not formed in a short period, but is the result of decades of environmental backlash. The water shortage in Taiwan is a result of collective karma. While some areas can still receive water, this is a specific manifestation within the collective karma. If one looks closely at the areas where the water shortage is most severe, one can find that the damage to the land and its spirits was greater than in other areas. This is the law of karma.

The people of Taiwan have always been sincere in their compassion when disasters occur, constantly donating to the poor and welfare organisations. They also have great hearts for giving to the Buddha's teachings, and for the printing of sutras and books on goodness, widely forming good affinities and Dharma affinities. These various good deeds stem from the inherent goodness of the people; seeing others suffer, they hope to do their best to reduce the pain of others. Furthermore, these good deeds also fill the sense of insecurity that has arisen in people's hearts amidst the changing times.

This bit-by-bit good energy is a powerful force in the laws of karma. It can help the residents of Taiwan receive relative relief and assistance even while trapped in suffering, and can even save lives. This is why, despite being in Australia, Practitioner Su has his heart tied to Taiwan and has made a vow to resolve this drought. He has received the presence and assistance of Namo Amituofo, Avalokiteshvara Bodhisattva, Mahasthamaprapta Bodhisattva, the Pure Ocean-Wide Assembly of Buddhas and Bodhisattvas, and the patriarchs and venerable masters. This is the Dharma affinity between the Buddhas and Bodhisattvas and the people of Taiwan.

Practitioner Su's Dharma Body visualisation deliverance for the Taiwan drought involved a massive team from the Australian temple. As they set out towards Taiwan, the transformation of space allowed them to arrive in an instant. With Namo Amituofo, Avalokiteshvara, and Mahasthamaprapta protecting them, they entered Taiwan and immediately felt a wave of sorrow, anger, and dark, gloomy energy permeating the island. When the Buddha-light shone everywhere and the six-syllable Buddha-name resounded, it swept away this gloomy energy and opened up the space of Taiwan. Many spirits emerged from the space, from different eras—some wearing ancient costumes, some from the early years of the Republic, and some modern, fashionable men and women.

Many people in Taiwan chant the name of Amitabha, believe in Avalokiteshvara, and worship Avalokiteshvara. When the spirits saw the Buddhas, Bodhisattvas, and the Buddha-light, they were all wide-eyed, unable to believe what they were seeing. Especially the elderly, when they recognised Namo Amituofo, they said, "It is Namo Amituofo! Namo Amituofo has come to save us! Everyone, kneel down quickly! We are saved! We have been living very hard with the water shortage in Taiwan." Many beings exclaimed, "That is Avalokiteshvara Bodhisattva, the great compassionate one who saves us from suffering! He has come with Namo Amituofo to save us." Those holding prayer beads said, "The one beside Namo Amituofo and Avalokiteshvara must be Mahasthamaprapta Bodhisattva. Everyone, kneel down quickly and beg Namo Amituofo to take us to the Western Pure Land of Ultimate Bliss." Along the way of performing Chao Du across the island, the sounds of spirits kneeling, bowing, and weeping in gratitude were constant. The salvation team encouraged everyone to move forward, towards the golden light.

They also saw many slaughtered spirits of pigs, cows, geese, chickens, and ducks. Especially in some aquaculture areas in central and southern Taiwan, there were many spirits of fish, shrimp, clams, eels, and large farmed fish. In slaughterhouses, fishing ports, and tourist areas, one could see the pain and wailing of these creatures when they were slaughtered. They still existed in the spaces where they were killed. On the farmland, the spirits of frogs, earthworms, and various insects remained in the pain of their death from pesticides. Some were twisted and deformed, some were shrivelled from lack of water. Their spirits presented the state of their death, and their numbers were vast.

In major rivers and streams like the Keelung River, Tamsui River, Zengwun River, and many rivers in central and southern Taiwan, the riverbeds are currently dry with no rain, filled with rocks of all sizes. The outlets were covered with layers of oil and various pollutants and toxic biochemical liquids, causing the death of creatures that originally lived in the water. In the space invisible to the physical eye, one could see these dead creatures deformed and struggling in pain, and one could hear the sounds of their painful deaths. Because of the Buddha-light and the vow of Practitioner Su, the space of these countless beings was opened, allowing them to recover their original bodies in a very short time, shed their animal forms, and return to their original human shapes. Upon seeing Namo Amituofo and Avalokiteshvara, they all knelt and wept in gratitude. With the help of the salvation team, they moved forward, entered the golden light, and received Chao Du.

These are only a part of the scenes seen during the Chao Du. Wherever Practitioner Su's Dharma Body went, Namo Amituofo, Avalokiteshvara, Mahasthamaprapta, the patriarchs, and the salvation team were present. They performed Chao Du from the south of Taiwan to the north, and from the north to the south. Each time, immeasurable and boundless beings were liberated, sweeping away the resentment that permeated the space, land, and water of Taiwan. During the first Chao Du, it actually drizzled, which, although not enough, brought great encouragement to everyone's hearts. This magnificent Chao Du continues daily during Practitioner Su's morning sessions and the Thrice Yearning Ceremonies. The excellence of this Chao Du caused Namo Amituofo to emit a majestic golden light during the third session of the ceremony.

On the other hand, we hope that the Jade Emperor, the Dragon Kings of the Four Seas, and the deities of wind, rain, thunder, and lightning will cooperate with each other to bring clouds and rain to the sky of Taiwan, especially for the major reservoirs that are the sources of water for people's livelihood, agriculture, and industry. We hope that sufficient rain will fall to alleviate the current situation where reservoirs are empty. The resentment of the spirits in Taiwan is pervasive, and the people do not know it, so they cannot express their repentance. Although the Chao Du Dharma assembly is sincere, there are still many spirits who find it difficult to forgive, and Practitioner Su is still working hard to pray for rain. Many victimised spirits have also come to the Hsiang Kuang Pure Land Buddhist Centre in Australia to beg for Chao Du and relief from their suffering. These situations are also directly helping Taiwan resolve its karmic grievances and disasters. If the people of Taiwan can express their repentance for the damage done to the land and the spirits in the water, avoid continuing to harm them, make a vow to be vegetarian for the long term, and chant the holy name of "Namo Amituofo" to purify the environment and the human heart, then with the whole nation working together, we hope that Taiwan will soon receive rain to resolve the drought and end the suffering of water shortage.

Namo Amituofo.