Throughout the Ten Directions of the Realm, there exist immeasurable and boundless Buddha-lands. These lands manifest in various forms, each reflecting the conditions and vows of the beings who dwell within them. We may categorise these lands into three distinct types:
Pure Buddha-lands: These are sacred realms where Buddhas and Bodhisattvas reside in perfect harmony.
Impure Buddha-lands: These are realms inhabited by beings caught in the cycle of reincarnation, where the suffering of birth, aging, sickness, and death is ever-present.
Mixed Lands: These are realms where Buddhas and Bodhisattvas dwell alongside ordinary beings who are still undergoing the process of reincarnation.
If a realm is truly a Buddha-land, it is formed through the fulfilment of the vows made by its teaching master during their time as a , such as the of Ultimate Bliss. Any being who aligns their own vows with the Buddha-vow and enters this realm becomes a citizen of that sacred land.
The Flow of Dharma Through Time
When a Bodhisattva manifests as a Buddha to teach within a specific land, there is a set duration for the operation of that Dharma. The length of this period varies for every Buddha. For instance, our current worldly realm is in the period of the Worthy Kalpa. The most recent Buddha to descend into this world to manifest and attain Buddhahood was Shakyamuni Buddha.
The worldly realm is a place where ordinary beings and sages coexist. It is a mixed land where the suffering of birth, aging, sickness, and death remains a reality for those who have not yet attained liberation. It serves as a shared space for ordinary beings of the six realms of existence, as well as for Bodhisattvas and Buddhas who come to guide us.
The Sacred Mission of Practitioner Su
At Hsiang Kuang Pure Land Buddhist Centre, we are dedicated to the exclusive practice of the Pure Land Dharma Gate. Practitioner Su has demonstrated an unwavering vow to save beings, maintaining diligent practice without pause. By removing defilements and attaining purity, the practitioner chants the name of to attain meditative concentration, which in turn gives rise to wisdom, leading to the realisation of one's true self and the attainment of Buddhahood.
Because the heart of Practitioner Su is immeasurable and his vows are endless, and because his heart and vows are in perfect sync with Namo Amituofo, he has successfully facilitated the presence of Namo Amituofo at Hsiang Kuang Pure Land Buddhist Centre. With the assistance of Namo Amituofo, the has been established, allowing the beings who are saved to enter this sacred realm.
The Manifestation of the Dharma-Nature Land
When a being’s conditions mature and they possess the sincere vow to chant the name of Namo Amituofo, they may seek rebirth in the Western Pure Land of Ultimate Bliss. The Western Dharma-Nature Land, which has been constructed through the vow of Practitioner Su, will also become a Buddha-land under his care. At this moment, Practitioner Su exists in this world in a physical body, while the Western Dharma-Nature Land exists as a spiritual Buddha-land capable of accommodating immeasurable and boundless beings.
When the time comes to let go of the physical body and the spirit returns to the Western Pure Land of Ultimate Bliss, the beings within this Western Dharma-Nature Land will become the citizens of the Buddha-land under the care of Practitioner Su. This is the nature of the relationship between Practitioner Su and his Buddha-land.
A Vow to Save All Beings
Students of Hsiang Kuang Pure Land Buddhist Centre must now deepen their faith in Namo Amituofo. Faith, Vows, and Practice are the essential provisions for your rebirth in the Western Pure Land of Ultimate Bliss. If you hold an ideal Buddha-land in your heart, you may begin to build and manifest it through your own vows. When your vows are fulfilled, this Buddha-land will become a place capable of leading and saving other beings.
To attain Buddhahood, one must be guided by a sincere vow. Through diligent practice and chanting the name of the Buddha, you will surely receive the of Namo Amituofo. As your meditative concentration matures, you must take each step forward, ensuring that every vow you make is dedicated to saving beings. With the support of the Buddha’s blessings, if you realise your true self, you will be able to establish your own Buddha-land—much like the Western Dharma-Nature Land—capable of welcoming the infinite beings you have saved. It is my hope that the fourfold assembly, especially the monks and nuns, will work step by step to realise this vision.
