This is a record of an interview with Shi Yunzhen, who sought at the Hsiang Kuang Buddhist Centre in Australia. He now resides in the Western Pure Land of Ultimate Bliss. This account reflects upon his life approximately 3,000 years ago in the Kingdom of Pitayasa. Recorded by the chief writer, Shi Fa, on July 13, 2020.
Shi Yunzhen speaks:
". I am Shi Yunzhen. I am deeply, profoundly grateful to the compassionate Namo Amituofo and to Practitioner Su for granting me this precious, life-changing opportunity to be interviewed.
I was guided to rebirth in the Western Pure Land of Ultimate Bliss by Practitioner Su of the Hsiang Kuang Pure Land Buddhist Centre in Australia. I am currently accepting this interview from the Western Pure Land. The reason for this connection is that, just a few days ago, the beings of the Twenty-Eight Heavens and the Four Sacred Realms sought the assistance of Namo Amituofo and Practitioner Su at the Hsiang Kuang Pure Land Buddhist Centre to help them attain rebirth in the Western Pure Land. On the day of the Assembly, the celestial beings in the sky above the Centre offered a dance in the vast expanse, using thin, cloud-like ribbons. They manifested a lotus of the Western Pure Land, offering it to Namo Amituofo, Practitioner Su, and the fourfold assembly of disciples as a gesture of gratitude for the grace of being delivered to the Western Pure Land."
The Path to the Four Sacred Realms
"I will recount, in a retrospective manner, the process of my seeking the Way to become a 'Four Sacred Buddha'—a being of the Four Sacred Realms. I will also explain why, even after reaching the realm of the Four Sacred Buddhas, I was still unable to chant the Buddha's name to attain rebirth in the Western Pure Land, and why it was necessary to be delivered by Practitioner Su, who has realised his true nature, to finally enter the Western Pure Land.
I was born approximately three thousand years ago in the land of India. At that time, the Buddha's teachings were flourishing in India. Many neighbouring small kingdoms recognised the magnificence of the Dharma and sent many monastics to India to seek the Truth. Various schools and traditions were emerging, each with its own doctrines and theories. I was born in one of the small kingdoms surrounding India, known as the Kingdom of Pitayasa. Within the kingdom, aside from the King, the Queen Mother, the princes, the princesses, the ministers, and the palace staff, there were about three thousand civilians living peaceful, ordinary lives on a patch of green land amidst the desert."
A Gifted Childhood
"My name at that time was Zayada. I was born into a Brahmin family—what people today would consider an aristocratic household. I grew up in the palace, living a life of comfort and privilege. My parents were ministers in the court. I was the second son. From a young age, I was quiet but sharp-witted. I possessed unique abilities: my eyes could see into the hearts of others, my ears could hear the whispers of their minds, and my nose could detect scents from a thousand miles away. While these were considered extraordinary, they were generally accepted; in those days, tales of gifted individuals were common. Why does it seem so inconceivable to people today? It is because the bodies and minds of the ancients were more purified, with fewer defilements. Furthermore, with the Buddha's teachings flourishing in India at the time, many natural abilities manifested through this purification.
When I was born, the sky was filled with auspicious clouds, and many elders witnessed a sage sitting cross-legged upon them. Everyone was amazed, feeling that this child must have come from a very special place. That sage bowed respectfully to everyone with hands joined in prayer, only departing after I was born, as if he were a Dharma protector. When I entered this world, my features were perfect, my limbs moved with agility, and my cry was loud and clear. My father was overjoyed, and after I was bathed, he would hold me in his arms, never wanting to let me go."
My eyes were bright and expressive, as if they could speak. I could understand the expressions of the adults around me and perceive their innermost thoughts. When I was happy, I would laugh aloud, and those who heard me would feel such that they would join in, laughing along with me. Thus, wherever I went, I was welcomed by both adults and children. As the years passed, my growth was marked by a constant, eager pursuit of literacy and learning. As I matured further, I began to study the culture and history of India. When I was seven years old, I learned about the process by which the Indian Sage, Shakyamuni Buddha, attained Buddhahood. My heart felt as if it had discovered a priceless treasure. Beyond the admiration and desire to emulate Him, I felt a profound sense of familiarity with the path of ascetic practice. This was due to the Causal Conditions of my past lives; it turned out that I, too, had once been an ascetic monk who had practiced until I entered the Celestial Realm. Although I was not a talkative child, my comprehension was exceptional. Things that others found baffling, I understood the moment I heard them; tasks that others struggled with, I could perform as soon as I was told how. In truth, the reason for this high level of insight was that, before this incarnation, I was a spirit of a Pratyekabuddha—one of the Four Sages—who had descended to the human world to be reborn. It was because I had seen in a deep meditative state that the country and the parents with whom I shared a karmic affinity were about to face the destruction of their nation and the loss of their lives. I emerged from my meditative state and resolutely descended to be conceived in my mother's womb, all to repay the kindness my parents had shown me in a past life. At that time, I was a practitioner of the Way, and my parents had provided me with food and the basic necessities to sustain my physical body, helping me achieve my spiritual goals before my spirit departed to the realm of the Pratyekabuddha. Now that both of them were in danger, I hoped that by descending to be born as their son, I could resolve the crisis facing both the nation and my parents.
The Weight of Human Suffering
Because of the purity of my spirit, I possessed abilities far beyond those of an ordinary person. When I was young, I once went out of the city with my father and saw the wretched state of many poor people. I was deeply moved—how could life be so vastly different for different people? Seeing their suffering, I felt it within myself and asked my father, "Why are they so pitiful?" My father replied indifferently, "It is their destiny to suffer in this life from the moment they are born." That was the first time in my life I felt true sorrow. Why should anyone be destined to suffer from birth? As I grew older, I continued to live a life of luxury, but the images of those poor people would occasionally surface in my mind. I kept thinking: Why is there such a vast disparity? Is there no way to resolve it?
At ten years old, I was more mature than other children my age. The cheerfulness I had at birth and the innocence of my early childhood gradually faded, replaced by an indescribable melancholy. I told my father, "I want to go out for a walk to clear my mind." My father nodded and sent a servant to accompany and look after me. I wandered aimlessly, just wanting to see the world. At first, I could still see familiar sights, but as I left the city and walked further and further away, I saw a pile of dry bones by the roadside. There was still a bit of flesh clinging to them, and many corpse-worms were feasting upon it. I looked at the sight and vomited—I threw up everything I had eaten. That was the first time I tasted the bitterness of such profound sadness and nausea.
The Cycle of Cause and Effect
My eyes saw one of the corpse-worms magnified, wriggling right before me, revealing its sharp teeth. The scene before me revealed the past life of this worm: it had been a wealthy man. Because he exploited the poor, he would demand repayment even when they had no money left. If they could not pay, he would send men to beat them mercilessly. If there were young women in the family, he would seize them to settle the debt, often selling them for far more than what was owed. Such inhumane conduct resulted in him becoming a corpse-worm after death, maintaining his existence by eating the flesh of the dead. When I saw this, I felt a chilling fear for the laws of and cause and effect, and a deep pity for the evil consequences he was now reaping for his past misdeeds as a human. The dead person whose flesh was being eaten was the father of the man who had become the worm; it was his father who had taught him how to collect debts in such a cruel manner. After death, he had fallen into a state where he was being devoured by the very people he had once oppressed, along with his own son. Humans, relying on their limited experience, view these things as the natural process of after death, unaware of the behind them. At that moment, I shed tears of sorrow for what I had witnessed, and the servant handed me a handkerchief to wipe my face. After returning home that day, I could not eat anything for several days. That scene remained etched in my mind, and I felt fortunate that I had not fallen into such a miserable state. Yet, looking back, I realize that at the time, I only thought of myself and the sadness of karma; I did not think of helping everyone leave suffering behind. That was a small mind-capacity, a way of thinking. I had not yet realized the sorrow of the masses in the cycle of rebirth and had not resolved to help them all, so the thoughts I generated were limited in scope, lacking the mind-capacity of a
A Debt Repaid
After returning home, I pondered that if the relationship between parents and children is a matter of karmic conditions, then my gathering with my parents must also be a result of such conditions. What was the nature of this karma? As I thought this, scenes naturally appeared before my eyes. I saw myself as a monk in a past life, witnessing a woman being bullied by bandits. I stepped forward to save her, helping her children escape, but I was kicked and beaten by the bandits until I lay on the grass, covered in wounds. Some wounds were bleeding, and the grass blades pierced into them, causing pain that reached deep into my bones. Although I could feel it, I was too weak to move my body. A light drizzle began to fall from the sky, and I felt I was in a desperate situation. Apart from the sound of raindrops, there was silence all around—it was so cool, so quiet! I let go of all physical and mental sensations. At that time, my meditative concentration skills were already advanced enough that I could freely allow my spirit to leave my body. Just as I was about to let go of this physical form and leave the world, I suddenly heard voices. It was a couple. They saw a man lying on the grass, approached, and saw that I was on the verge of death. They could not wake me, but when they touched my nose, they felt a faint breath. Braving the rain, the husband carried me to a nearby house and helped me change into clean clothes. I was tall, so the husband's clothes were a bit small, but they covered me to keep me from catching a cold. Although my body could not wake up, my spirit was awake. My body was in a coma, but my spirit was clear and bright; my spirit could even leave my body to watch my comatose form lying on the bed being cared for. This couple was my current parents. At that moment, I had an "Aha!" moment. I realized that my coming to be their son in this lifetime was to repay the life-saving grace they had shown me in that past life. This made me even more certain of the meaning of my existence in this world. I saw that version of myself from the past, travelling everywhere, saving beings according to their karmic affinity, and finally, when my body grew old, my spirit left my body during meditation and entered directly into the realm of the Pratyekabuddha. Oh! Everything is within the laws of karma and cause and effect.
That day, I sat by my bed, unable to sleep for a long time. In the luxury of my home, I had never thought to look into my past, nor had I imagined I could know it. Later, as I drifted into a dream, I looked forward. Two lives ago, the three of us—my parents and I—had studied the Dharma together. My mother was a man at that time, and after we failed to achieve our goals, all three of us entered the cycle of rebirth. When we were reborn, each of us had our own encounters. Later, when we were reborn into the human world, the two of them became husband and wife, and the other person—myself—remained a seeker of the Way, who was saved by this couple. In that life, I succeeded in my practice, and upon entering samadhi, my spirit left my body and entered the realm of the Pratyekabuddha. Thus, this time, I descended as a Pratyekabuddha to repay that kindness. I saw this karmic connection with my parents very clearly. Seeing this, my heart became very settled. After understanding the truth, I woke up involuntarily and sat up naturally. My spirit was within my body, presenting a state of perfect stillness, and I could feel my spirit guiding my body, allowing it to gradually become calm.
The Truth Behind the Suffering
After waking up, my spirit was better than the day before; I must have resolved the questions of the previous day. Today, I asked my father again if I could go out for a walk. The same servant accompanied me. I suddenly wondered: since I have such a karmic connection with my parents, what is my relationship with this servant who is in my house and now accompanying me? As I thought this, scenes from the past appeared before my eyes. The servant had been my pet cat many lives ago. He had always stayed by my side, and I had cared for him, fed him, and even tended to his basic needs. Now, he had been reincarnated into a human body, becoming a servant by my side, looking after my meals and other affairs. This, too, is karma. Now, at ten years old, if I wanted to see any karmic cause, it would naturally appear before my eyes; my past abilities seemed to have returned to some extent.
A groan came from nearby, pulling my thoughts back to reality. An old man was rolling on the ground, twisting his body. A group of people surrounded him, whispering to one another, but no one stepped forward to help. The servant could not help but ask one of the onlookers and learned that the old man did this every day at this hour. If anyone tried to help—whether by giving him medicine or speaking to him—it was useless. Once this hour passed, the old man would naturally stop hurting. After leaving that place and returning home, I continued my normal life. This had been happening every day for half a year, so everyone had become accustomed to it. In fact, when the onlooker was speaking, I saw that while the old man was rolling on the ground, there were many fists inside his stomach, pounding away relentlessly. The more the old man groaned, the harder those fists struck; the louder he cried, the heavier the blows. The old man must have known this, which is why he used a towel to stuff his mouth so he would not cry out. He had tried to hide so that no one would see his unsightly state, but doing so only made the pain worse; only here did it hurt slightly less. These fists were there because the old man had been a local tyrant in a past life, specializing in raising a group of thugs. If people did not obey his orders, they would be beaten and kicked by these thugs. There were also those who had suffered and been harmed by him, and now, as vengeful spirits, they were inside his stomach, taking turns to punch his abdomen. No wonder no doctor could cure him.
I gathered my courage and attempted to approach the old man, but the servants pulled me back. Due to the rigid laws of our caste system, we were required to maintain a strict distance. Yet, at that moment, I felt no fear. I gestured to the old man to let me touch his abdomen. I spoke with my mental note to the beings residing within him: 'I know you have deep-seated grievances with him from the past. He beat you, cursed you, and kicked you, and now you have finally taken your revenge. Can you let go of this hatred?' The vengeful spirits inside paused, and the old man stopped his writhing. I continued to communicate with them, asking what it would take for them to let go and spare his life. The spirits replied, 'We want his life. We want him dead.' I said, 'The old man is already at the sunset of his life; he does not have many days left. Why not state what you require to let him go? It would be better for you as well.' The spirits demanded that he worship them and perform a fire offering on their behalf. At that time, fire offerings were very popular in India, as it was believed that those who received them could attain liberation. I told the old man, 'If you perform a fire offering for them, it should help resolve this problem.' The old man followed my advice, and indeed, the affliction was cured.
A Young Healer and the Search for Truth
From that day on, word spread that I, a ten-year-old child, could heal the sick. People came to me seeking cures. In India at that time, the divisions of caste were absolute; the lower castes could not approach the higher, and the higher could not touch the lower. If one insisted on defying these rules, it was equivalent to voluntarily renouncing one's status and being demoted to the lowest rank. To protect me, my father settled me in a secluded place where I could speak with those who came for guidance. Through this, I saved many who suffered from severe physical and mental illnesses. Later, I felt the helplessness of human life and wondered if there was no other way to save people. I let go of my caste and sought a higher level of spiritual liberation. At twenty, I visited renowned masters and decided to embark on a life of ascetic practice.
I became an ascetic, adopting the practice of never lying down, spending my time only in seated meditation. My spirit could leave my body, and I increased my fasting periods to two, three, and even four months. My spirit could roam freely, but my body grew thinner and thinner. While in a deep meditative state, I suddenly saw my country being ravaged by a plague. My parents and my countrymen were all dying. In that deep meditative state, I saw the faces of the Plague Gods—each one hideous and ferocious—clinging to every citizen, sucking their blood and vitality. No medicine, not even the prescriptions of the royal physicians, could help. First, the Queen passed away, followed by the elderly and the young, then the able-bodied men fell, and one by one, the princes and princesses in the palace succumbed. The entire nation became a city of the dead. Neighboring countries, hearing the news, dared not enter for fear of contagion, and eventually, the nation was buried in dust and sand.
The Vow of the Ascetic
I awoke from that deep meditative state in shock. As an ascetic, how could I save everyone? I realized that I had descended from the realm of sages specifically to save my parents and my country from this crisis. No matter what, I had to try. I became even more diligent in my practice, not knowing how much time I had left. I believed that if I could attain self-liberation and reach a higher state of body and spirit, I would have the power to save them all. But my body grew weaker and weaker, until I had not a shred of strength left. I felt my body being lifted and carried to a place where I was fed, regaining some strength. As I slowly regained , I immediately wanted to return home to see the situation. Reports of the illness had already begun to spread, and while others were uncertain of the future, I saw it all with perfect clarity. I calmed my body and mind and asked how this epidemic could be resolved. The message I received was that no one could stop it. I resolutely decided to abandon my ascetic life and travel to the Indian city to seek a master who could help save our nation from the impending disaster.
I met a master, a disciple of the past Shakyamuni Buddha, who was teaching within the city. Seeing that I had sharp faculties, he wished to accept me as his disciple, but he fell ill and passed away before I could formally be ordained. I then met another master, a Dharma brother of the first, who transmitted the heart-Dharma to me. I learned that the plague had arisen due to internal strife and the collective karma of evil conditions created by the people. To resolve this, one had to put in the work within the heart-fields, with all citizens united in sincere repentance for their past karma. I conveyed this to my parents, telling them of the vision I had seen. My parents, unable to do this on their own, had to relay the message to the King so that the whole nation could act together. The message eventually reached the King, who ordered me to return to the city to help resolve the disaster. When I returned, I saw that death had already struck the palace and the people, and everyone was helpless. I implored the King to issue a decree and immediately implement a city-wide purification of speech. Everyone was to abstain from killing and eat a vegetarian diet. Over two thousand citizens knelt and sincerely repented, begging the Heavens for and the preservation of life, hoping to resolve this catastrophe. I then entered a deep meditative state to observe the situation of the Plague Gods.
A Sacrifice for the Nation
The Plague Gods still wore their ferocious expressions and were unwilling to stop, claiming they had already shown mercy. I begged the Plague Gods to accept my life in exchange for the lives of the King, my parents, and the citizens. The Plague Gods, seeing my state, realized that for someone to have such weight, they must possess sufficient meditative concentration and merit to offset the of the King and the people. This plague was the result of a war in a past kalpa, where the King’s side had released evil spells and insects, causing the Plague God’s army to be immobilized. The insects, carrying the spells, bit the soldiers, poisoning them and causing them to die without a fight. After death, they transformed into plague insects. They had come for revenge, and those possessed by these spirits would be infected by the toxicity they carried, causing their bodies to rot rapidly until death. The leader of the Plague Gods was the general from that past battle, now driven by resentment. As he described those events, I saw the scene unfold, and it was truly too tragic to behold. I knelt and begged for their compassion, offering to take upon myself the suffering of the King, my parents, and the people so they might live. I was willing to do whatever was required.
The Plague Gods deliberated. If I could endure the toxicity of the plague insects attacking me in unison, and if I did not fear death, they would spare the others. I readily agreed. Although my parents could not bear to see me sacrifice myself, with the King’s consent, I met the Plague Gods at an appointed place. The plague insects that had been afflicting the people were summoned, and they swarmed to attack me. In an instant, I felt thousands of insects burrowing into me, and as the toxins took hold, I was overcome with agonizing pain. My face swelled, bled, and became deformed. From my seven orifices, it felt as if thousands of insects were crawling in and out, causing blood to flow. My pores oozed pus and blood, my skin tore, and the bleeding would not stop. Seeing this, the Plague Gods watched as I endured the agony without a single cry, my heart free of sorrow, dissatisfaction, anger, or resentment. At that moment, I was entirely willing, with no complaints. To trade my life for the survival of the entire nation—I had no regrets. Even when the insects finally burrowed into my heart, I endured the unbearable physical pain without a sound. I knew this was the critical moment; the Plague Gods and the insects were using my body to vent the pain they had suffered from the evil spells and insects of the past. They were testing whether I was truly willing to bear this collective karma for everyone. I knew I had only one body and one chance. If I had even a flicker of hesitation or dissatisfaction, all my previous efforts would be in vain. Thus, I used my meditative concentration to let my spirit leave my body, leaving it to lie flat on the ground while the Plague Gods and insects ravaged it. I knew my body was still alive, and until my final breath, I remained in that state, lying in a pool of blood, my flesh and bones mangled.
The citizens and ministers who witnessed this knelt and wept in profound sorrow. My mother had long since fainted and been taken home. My father endured the pain to accompany me through the final moments of my twenty-two years of life. After the Plague Gods and the insects had vented all their resentment and anger, they transformed into a plume of black smoke and vanished before everyone’s eyes. Because I sacrificed my physical body, my compassion transformed the Plague Gods and the insects, saving the lives of over two thousand citizens.
Ascension to the Pure Realm
At that time, Yun Zhen was being tested in a human body, pushing the limits of the physical form and offering it without reservation. After the Plague Gods and insects vanished, my spirit began to emit light. My spirit sat upright and ascended, passing through layers of spatial barriers without any obstruction. It was a pure and good energy, a light of the heart that broke through all obstacles. In that state of pure concentration and purity, there was not a single thought in my mind. In a very short time, I could perceive the areas in various spatial dimensions where I still needed to break through or where my practice was insufficient; I could feel the most subtle flaws in my cultivation. At the same time, my spirit ascended at an incredible speed until I stopped at a certain place. It was filled with golden light, and all the cultivation issues I had perceived while passing through the spaces were gone. My heart was completely empty and silent, and my spirit was transparent and unstained. I realized that the reason I had previously been in the Pratyekabuddha realm was that, before passing away, I still held a subtle, hair-thin attachment to my body. It was this attachment that had obstructed my spirit’s ability to ascend, causing it to remain in that space. It was also because of this attachment that I had been drawn into this karmic connection with my parents and was willing to be reborn. Only by having a human body could I accept the test of the physical form. By passing this test and truly letting go of the body, I allowed my spirit to naturally ascend to the realm of the Buddha.
Now, with my spirit elevated to the realm of the Four Sages, I can see why I was once limited to the Pratyekabuddha space. All of this follows the natural laws. The Universal Principles dictate that one must first put in the work through self-effort, and then the power of nature will naturally carry you to the world that belongs to you.
Since reaching the Buddha-Dharma Realm, I have spent my time entirely in deep meditative states, which has been approximately three thousand years. The present is eternity, and it is also a single instant. In deep meditation, there are no phenomena, no , and no that can enter; this is the most basic requirement for the Four Sages, and even more so for entering the Buddha realm. My spirit is now so clear and thorough. In deep meditation, if any phenomena arise or if I am disturbed, it is a sign that I must continue to enter deeper meditation or that it is time to make changes and further elevate.
One day, a powerful sound and mental note broke through the dimensions and entered the space where Yunzhen was in deep meditative concentration. The message was clear: "Open the space of the Twenty-Eight Heavens and the Four Sacred Realms!" This sound jolted Yunzhen out of his meditative state. Even while still in the meditative state, Yunzhen’s spirit—which possessed the spiritual energy of the Four Sacred Realms—briefly observed the source of this sound. Almost instantly, he realised that this sound originated from the vow of a lay practitioner in the human world named Practitioner Su. At that moment, Yunzhen, in a state of knowing without knowing, understood that this person possessed such a powerful vow and energy that she could transmit a message across the heavens, entering the Four Sacred Realms and even the Dharma Realm of the Buddhas. After realising this, Yunzhen did not linger and instead returned to his deep meditative state.
The Sound of the Great Chime
Some time later—though in the human world, several years had already passed—he received another sound, this time the ringing of a great chime. It pierced through the dimensions, shattering Yunzhen’s meditative state once again. Upon waking, he knew that to be able to receive the sound of this great chime, he must have a karmic connection with its source. He looked toward where the sound originated and saw that it was the chime being struck by Practitioner Su at the Hsiang Kuang Pure Land Buddhist Centre in the human world. He immediately recognised that this was the same Practitioner Su who had sent the previous message and mental note to open the space of the Twenty-Eight Heavens and the Four Sacred Realms. In what was only about five or six years of practice in the human world, she had achieved such a massive breakthrough that the sound of her chime could traverse dimensions and enter this realm! Looking further, he saw that during these years, countless celestial beings and sages of the Four Sacred Realms had already been saved by Practitioner Su and had gained rebirth in the Western Land of Ultimate Bliss.
The Vimalakirti of the Modern Age
Yunzhen had some prior knowledge of Namo Amituofo and the Western Land of Ultimate Bliss. During his previous human life, when he travelled to India to seek the Dharma, he had heard teachings about Namo Amituofo and the Western Land of Ultimate Bliss, but he had not paid much attention to them at the time, only reciting the Buddha-name once or twice. Here in this realm, Yunzhen watched as the conduct of Practitioner Su in her past lives and the various processes of her practice in this life unfolded before his eyes. It turned out that Practitioner Su was once a highly respected figure during the time of Shakyamuni Buddha in India—the Vimalakirti who taught in the human world with a Buddha-heart and Buddha-actions while appearing in the form of a lay practitioner, a figure whom people were not unfamiliar with. At this moment, I fully understood why Practitioner Su had been able to open the space of the Twenty-Eight Heavens and the Four Sacred Realms, and why she is now revered by all spirits as Practitioner Su. I finally grasped the arduous journey she had endured to witness the profound and subtle Dharma.
The Savior of the Age of Dharma Decline
Beings in this age of the Dharma’s decline are difficult to tame and subdue; they find it hard to believe in the True Teachings. With misleading teachers as numerous as the sands of the Ganges River, it is difficult to save suffering spirits without manifesting the great power, great vows, and great practice of a Buddha. All the abilities manifested are the power of the Buddha, and also her own power. Since she is originally a Buddha and has already realised her true self, the manifests naturally. This is a natural phenomenon, not something done by external forces. Namo Amituofo is truly the savior of all spirits in this age of the Dharma’s decline. If not for Namo Amituofo abiding at the Hsiang Kuang Pure Land Buddhist Centre and Practitioner Su manifesting the great heart, great vows, and great power of Namo Amituofo through her human body, all spirits would truly be in the midst of great suffering. The sages of the Four Sacred Realms now deeply understand the difference between the Western Namo Amituofo, Practitioner Su, and the Buddhas of the Four Sacred Realms. A Buddha of the One Vehicle takes the salvation of beings as his primary focus; every moment is sustained by a vow, and this vow exists solely to save suffering spirits, even to the point of becoming an uninvited friend to those in need. The Buddhas of the Four Sacred Realms, however, only save beings according to karmic conditions. When conditions manifest, they enter the mundane world, then elevate themselves and return to deep meditative concentration. In that state, the affairs of sentient beings remain the affairs of sentient beings, having no connection to the spirit in meditation. Those without karmic connections, even if they are in the midst of burning agony, cannot be awakened or saved.
The of a Self-Centered Practitioner
For the sages of the Four Sacred Realms, the heart in meditation is empty, yet it is not the True Emptiness. True Emptiness is without a heart, yet this heart is without a heart while being fixed in emptiness—this is having a heart within the no-heart. This was the reason why Shakyamuni Buddha once rebuked the Four Sacred Realms as being like "scorched sprouts and rotten seeds." Yunzhen had no words to reply. If not for the great vows and great heart of Practitioner Su shaking the Four Sacred Realms awake, I, Yunzhen, would still be in deep meditation, and I would never have had this opportunity to enter the Western Land. Although I had the karmic connection to hear of Namo Amituofo and the Western Land of Ultimate Bliss three thousand years ago, it is a pity that I failed to study and practice. Now, after three thousand years and a long, winding journey, I have finally returned. The Buddha does not abandon a single person. I am so grateful that Namo Amituofo did not forget me, a practitioner who only cared for his own peace and liberation while completely ignoring the suffering of others. The term "scorched sprouts and rotten seeds" is indeed accurate.
The Inconceivable Compassion of the Centre
Yunzhen has witnessed the Western Land of Ultimate Bliss established by Namo Amituofo to save suffering beings, and he has also seen the various doubts and slanders Practitioner Su endured during her process of realising her true self, yet she persisted until today, allowing Namo Amituofo to abide here and the Hsiang Kuang Pure Land Buddhist Centre to stand in this world. I am filled with admiration for all the actions taken to save beings and guide them to the West. Listening to Practitioner Su’s Dharma talks is like a needle piercing the skin, going straight to the heart of the matter. This kind of wisdom and the depth of her ability to teach the Dharma is just like the teachings of Vimalakirti in the past; those who participate in listening to the sutras and hearing the Dharma should be ready to receive her teachings at any time. In her teachings, she points out the problems of others directly and without reservation, leaving the listeners speechless, yet they are deeply benefited by the compassion hidden within her skillful means.
A Path of Ultimate Convenience
Yunzhen has now seen the practice of the Venerables and the fourfold assembly at the Hsiang Kuang Pure Land Buddhist Centre. Under the guidance and teachings of Namo Amituofo, the Buddhas and Bodhisattvas, Teacher Practitioner Xia Lianju, and Practitioner Su, they focus on directly finding their true self through Pure Land practice and entering the Western Land of Ultimate Bliss. Even though the process of practice requires tests such as changing one's personality traits and habits, it is no longer like the practice of the past, which required traversing many rugged, bumpy, and arduous paths. This is truly the most convenient of all convenient Dharma-doors; it is truly our Buddha opening the gate of compassion wide in this age of the Dharma’s decline. Furthermore, to see Namo Amituofo manifest within the Dharma assembly, with the Buddha-light shining everywhere, is truly inconceivable!
A Heartfelt Vow and Gratitude
These are the sincere words of Yunzhen after waking up. I deeply feel that I still have many shortcomings, so I have joyfully raised the vow to be reborn in the Western Land of Ultimate Bliss, to continue elevating my spiritual nature, and to hope to find my true self, see my true nature, and continue the journey of saving beings with my . Therefore, I joined the celestial beings in offering a dance in the sky, praying for Practitioner Su to perform Chao Du for me so that I may be reborn in the Western Land of Ultimate Bliss. I have now fulfilled my wish and have been saved by Practitioner Su to the West.
There is one more thing: I am grateful for the compassion of Practitioner Su, who set up memorial tablets for the parents, teachers, and of the celestial beings of the Twenty-Eight Heavens and the sages of the Four Sacred Realms who were interviewed this time, and even used large tablets to perform Chao Du during the Dharma assembly. Practitioner Su not only saved us but also gave our family members and karmic creditors from the past the opportunity to be saved and reborn in the West. For this double grace, Yunzhen offers his most sincere respect and infinite gratitude to Practitioner Su. I am grateful for the compassionate grace of our Buddha.
Namo Amituofo.
This interview message was recorded by the chief writer, the Buddha’s disciple, Venerable HaiZe.
