The Eloquent Statesman's Journey to the Pure Land

This is a record of an interview with Yan Ying, a renowned statesman from the Spring and Autumn period, who sought deliverance at the Hsiang Kuang Pure Land Buddhist Centre in Australia. He now resides in the Western Land of Dharma Nature. This account reflects upon his life approximately 2,525 years ago. Recorded by the chief writer, Venerable Hai Yuan, on March 31, 2026.

Yan Ying speaks:

"Namo Amituofo. I am Yan Ying, born during the Spring and Autumn period of China, over two thousand five hundred years ago. Arriving here at the Western Land of Dharma Nature within the Hsiang Kuang Pure Land Buddhist Centre, I find that there are absolutely no barriers in communication. It has truly allowed me to realise that time and space are not obstacles at all. I have personally experienced the vast, boundless nature of the Buddha’s teachings.

During my time in the world, the Buddha’s teachings had not yet reached my land. However, what I have seen and heard here in the Western Land of Dharma Nature far surpasses all the wisdom and religions of my era. What we call 'religion' is fundamentally about the 'school' of thought, and the most essential teachings are what we define as 'religion.' These teachings, which later permeated Confucianism and Taoism, truly encompass the heavens, the earth, and all things, including the various states of spiritual life. I had dabbled in these studies myself, so the breadth of my heart was more than mere knowledge could contain; it was because I understood the saying, 'Heaven, earth, and I were born together; all things and I are one.' Although Laozi and Zhuangzi had not yet appeared in the world during my time, even after I became a spirit, I never forgot the essence of Confucian and Taoist thought, and I remained somewhat involved in those realms.

The Limitations of History

Therefore, I can speak of these things now, but I urge everyone not to confuse the timelines. The history of China is vast and infinite. The boundaries between states and between imperial courts were quite clear, as each state had its own people, and the geographical divides were distinct. The written records have meticulously documented the wisdom and evolution of the Chinese people. These records of eras, people, and historical events are incredibly detailed. However, I must caution you: do not be limited by these words. After all, written language was necessary to describe the concepts, practices, environments, and the complex situations between states and courts of that time. It was a necessity. The people could only rely on these texts passed down through generations to know a fraction of the truth. In reality, the events that occurred were far more complex than what a few words or even vast historical volumes could ever capture.

The realms of the spirit, of thought, and of politics—all the myriad thoughts that arise in the mind—how could they ever be fully expressed through mere writing? Furthermore, as a high-ranking official of the state, one could never permit even a shred of selfish intent, because the impact of one's actions was so profound, especially for the ruler. A single command from the monarch, a single word, or even a mere smile, a look of anger, or a harsh remark, would affect the welfare and lives of countless beings and civilians, potentially even triggering or ending wars. Such situations were entirely in the hands of the ruler.

A Burden of State and Spirit

At this moment, as I reflect on the political landscape of over two thousand years ago, the scenes are vivid and clear before my eyes. But what is most important is that I no longer exist in that time; I am here, more than two thousand five hundred years later, at the Hsiang Kuang Pure Land Buddhist Centre in Australia. This is an extraordinary event. I can see the shifts in history, yet I had not been able to encounter the Buddha’s teachings until now, especially in this age when Namo Amituofo is present. I am incredibly fortunate to have this opportunity to be here. It is due to the compassion of the Buddha, who saw that I had exhausted my efforts to serve my country and its people, often using my eloquence to resolve conflicts and wars without harming the populace. Yet, despite my best intentions, I still accumulated karmic retribution from the taking of lives.

In those days, I was known for my unobstructed debate and quick reactions. As a minister, I served as an envoy to many surrounding states, particularly the State of Chu. When I visited Chu, because I was short—less than six chi, or about one hundred and forty centimetres—the people of Chu directed me to enter through a small gate meant for dogs, rather than the main gate. I famously replied, 'Those who go on missions to a dog state enter through a dog gate. Since I am an envoy to the State of Chu, I should not enter through this gate.' This historical anecdote is still told today. Oh, I feel so ashamed! It was merely a trivial matter, yet it has been passed down through the ages.

The Inconceivable Power of the Dharma

The Buddha’s teachings are vast, profound, and boundless, possessing infinite compassion. How can I adequately describe the deep meditative concentration and the limitless power of the Dharma that allows one to traverse time and space in an instant? I can only share a glimpse of it from my own experience, as a way to repay the life-saving grace of Namo Amituofo and Practitioner Su of the Hsiang Kuang Pure Land Buddhist Centre. This 'life' I speak of is not the life of the physical body, but the life of the spirit, which is far more precious than the physical existence.

Here, I have learned about the exploration and profound understanding of spiritual life through the Dharma. In particular, the way Practitioner Su utilises the body to its fullest potential—what she calls 'technology within technology'—fills me with deep admiration. To be in this modern era and to make such excellent use of this body every single second, never letting a moment pass in vain, all for the sake of saving beings—this is truly a display of high wisdom, something beyond the reach of ordinary people. It is the manifestation of the deep practice of one who has realised their true nature through the Dharma. Countless beings truly need to be saved. This is something I understood from observing society and the state of the nation, which is why I never dared to act rashly in any state affair.

The Path of Compassion

I relied solely on my eloquence and ability to debate, hoping to resolve disasters and prioritise the preservation of the lives of the people. As I mentioned, I used my eloquence to help the State of Qi, serving under several rulers, always concerned with the state of the nation and the people, and offering the most appropriate advice. The great prerequisite was to do so without harming human life, because once human life is harmed, the heart has already committed the act of killing. At that time, I had never heard of the Buddha’s teachings, so I was unaware of this. However, regarding the act of killing, in the frequent wars of the Spring and Autumn period, it seemed that many people had become numb and indifferent. This made me deeply vigilant, so I tried my best not to use force, but rather to use my words, to avoid taking lives. This aligns with the vast compassion and wisdom of the Dharma, which seeks to prevent demons from harming living beings.

The Buddha’s teachings are the universal principle, the Truth, and the Right Way. This is not empty talk; it is the absolute reality. The term 'universe' is something I have come to deeply admire after hearing, seeing, and learning about it here at the Hsiang Kuang Pure Land Buddhist Centre. Over these two thousand years, the development of language and the use of writing have matured significantly, yet some words are still insufficient to describe the vastness of the Dharma and the compassion and wisdom of Namo Amituofo. In particular, education in the Dharma is of the utmost importance.

Who is this Yan Ying now? What did I experience in those days, and what works did I leave behind? These things can only be known through the transmission of written records. The purification that takes place here is primarily to tell everyone the eight words: 'Compassion, Wisdom, and realising one's true nature to attain Buddhahood.' This is the essence of the Dharma. Therefore, the Buddha’s teachings encompass Confucian and Taoist thought; there is no need to hesitate or doubt this. It truly encompasses them. Because the Dharma is the Truth and the Right Way, it covers all the principles of the universe and the states of all things. I do not need to travel through the universe to understand its state; it is all contained within this heart through the Dharma.

If I had known the true nature of the Dharma back then, I would have diligently purified myself, regained my true nature, and then gone out to save beings and teach the people. The scope and level of my influence would have been far greater than in the past. Alas, as a formless spirit, what could I do? I could not act; I could only speak through this spiritual life.

Fortunately, the Venerables at the Hsiang Kuang Pure Land Buddhist Centre have the ability to open up space and time, breaking through spatial barriers to receive my thoughts without the need for speech. In fact, it is through thoughts—without emitting any sound, but by transmitting thoughts—that they are able to record every word I say. This method is incredibly modern and scientific. These terms are all things I have learned here over the past two weeks; it is all so vast. These two weeks of learning, seeing, and hearing have surpassed all the experiences of my spiritual life over the past two thousand years.

After I passed away, I spent over two thousand years in the hells and the ghost realm. There is no need to be surprised by this. At that time, I was attached to the things I held dear: the state, the court, political affairs, and the lives of the people. In fact, it is only after learning the Buddha’s teachings that I have realised that all past matters should be let go. I see the teachings of the Dharma clearly now, knowing that everything is proceeding according to the laws of karma and cause and effect. Was my unobstructed debate not also a part of cause and effect? To be here now, two thousand years later, and still be able to have my words recorded—this is truly inconceivable, yet it is happening in reality.

Therefore, please do not doubt that Namo Amituofo is residing at the Hsiang Kuang Pure Land Buddhist Centre in Goombungee, Toowoomba, Queensland, Australia. It is truly so. Those who can believe this are those with great blessings; if you come here to investigate for yourself, you will know. Like me, you are here on the Western Land of Dharma Nature. The wisdom and quick reactions of my 'unobstructed debate' did not diminish at all after I entered the ghost realm; in fact, my spiritual power increased, and without the constraints of a body, I gained even deeper insights. To develop wisdom, from the perspective of my previous state, was really not difficult at all.

But now that I have encountered the Buddha’s teachings, I realise that what I knew, heard, and saw was so shallow. Especially Namo Amituofo, because of the compassionate vow of Namo Amituofo, who saves the souls in China that no one else would save. And Practitioner Su, with her body of one who has realised her true nature, has entered the land of China with countless manifestations. When the Buddha-light shines across the land of China, how many suffering beings and cries of agony have been stilled? Because the warmth and compassion within the Buddha-light have resolved the hearts of the beings in the spirit realm and the suffering beings.

At that time, I was in the ghost realm, observing the current economic and technological state of China. Although separated by different spaces, and although it is said that one might not be able to see due to spatial barriers, in fact, I knew the importance of spiritual purification. So, unless necessary, I did not listen or look. But I often opened my eyes to observe the state of the world, and it was visible. Yet, sometimes I did not want to know or hear more, because I had no power to change anything. As a spirit without a body, there was truly nothing I could do. Even if I had feelings about it, even if I knew where the problems lay, what could I do?"

"Consequently, although I had some slight awareness of the developments in modern China, I had no desire to understand them clearly. Yan Ying's wisdom and memory have always been quite sharp. Previously, I witnessed countless manifestations of Practitioner Su scattered across the vast land of China. These billions of manifestations all bore the appearance of Practitioner Su, and they were incredibly dignified. One could tell that his skills were profound and his Dharma power immensely strong. Yet, this power and these skills were not used for war or for seizing territory to harm life; rather, they were used entirely for the salvation of life.

A Recognition of the Holy Light

At first, I did not know who this person was. But it did not take long for me to realise that the radiance of this Buddha-light was quite extraordinary—it was certainly not the divine light of ordinary celestial beings. I knew then that this must be a sage of the spiritual realms with immense attainment. Later, the massive character for 'Buddha' appeared before my eyes, which left me quite startled. While in the ghost realm, I had dabbled slightly in the Buddha's teachings, so I knew that a Buddha appears in the world to save sentient beings. This work is endless and timeless; they know the suffering of beings, and wherever there is suffering, they go.

Without a moment's hesitation, I stepped into the light and, in an instant, arrived here at the Western Land of Dharma Nature. Within this light, besides the brilliant radiance carried by the countless manifestations of Practitioner Su, there was also the Buddha-light of Amitabha Buddha. This Buddha-light was even more brilliant and glorious than anything I had ever seen. I knew I had been saved, for at that same moment, I saw many wailing civilians and the spirits of soldiers who had died in battle entering the Buddha-light together. The number of these spirits, densely packed as they were, was truly immense.

A Sea of Souls

In that very instant, we all surged into the Western Land of Dharma Nature like a great wave. This place is a realm of pure light, and everyone has a lotus seat upon which to sit. Our hearts have all become peaceful and settled—a state that cannot be compared to the grey, dismal days of the ghost realm. Originally, I was still wearing the court robes of the Qi State from the Spring and Autumn period, which had not changed for over two thousand years. But after entering the Western Land of Dharma Nature, my robes instantly transformed into pure white garments, which were incredibly light and dignified.

During the Thrice Yearning Ceremonies, I had my horizons broadened even further. I saw that wherever the countless manifestations of Practitioner Su went, Amitabha Buddha and the Buddha-light appeared. They saved many souls, and even beings from the Demon Realm entered the light and were sent to the Western Land of Dharma Nature. This matter is truly inconceivable. What words could I possibly use to describe it? It is vast beyond measure, a magnificent and sweeping tide of salvation.

The Reality of the Demon Realm

It turns out there are so many spirits. Although I knew that many spirits of soldiers and civilians were wandering this land of China unable to be saved, I had no idea there were so many. It turns out that what is brought into the Western Land of Dharma Nature within this light is not just spirits from the human world who have entered the ghost realm, but includes ten thousand kinds of creatures—from the mountains and rivers, the earth and the waters, even the wandering ghosts drifting in the wind and rain—all of them have entered the light. The number of beings from the Demon Realm is even more uncountable; I never knew the Demon Realm was so vast. It was only here that I clearly saw the true face of the demon crowds. I used to think that people who were mentally deranged or arrogant and self-important possessed some degree of demon nature, but I never knew that the demon crowds were now so severely occupying people's hearts, allowing that demon nature to manifest so openly.

Once demon nature appears, it inevitably harms one's Goodness and Buddha-nature. People's Buddha-nature is too fragile and is in dire need of Buddhist education. It is not that people lack Goodness, but rather that they have had no opportunity for it to be discovered or promoted—this is also true of the self-nature within the Buddha's teachings. The self-nature is incredibly precious. Here, I have come to further understand that the Buddha's teachings are about developing people's self-nature. Although it requires effort, how can one expect to achieve anything without effort, as if it would just fall from the sky? Although I, Yan Ying, was small in stature—less than six feet tall—I never allowed that to diminish the expansion of my wisdom or my ability for unobstructed debate. I was never influenced by external appearances, which is also a matter of cause and effect. Therefore, a wise person should not be influenced by physical form or appearance in their perception and judgment of others; instead, one should look at the heart. The heart is a vital gateway in the Buddha's teachings. Those who understand the heart and can see into it are truly wise, and they will quickly learn the essence of the Buddha's teachings: compassion and wisdom. This compassion and wisdom are not for a fleeting moment, but for this life and for all eternity.

Letting Go of Worldly Cleverness

During my days in the Western Land of Dharma Nature, I have discovered that I must let go of my eloquence and my talent for debate. In the Infinite Life Sutra, there is a phrase that perfectly describes my previous state: 'worldly wisdom and clever debate.' These four words fully reveal the wisdom of the Buddha's teachings. I must let go of everything I have known, heard, and seen in the past—I must put it all down, and leave only the six-character name 'Namo Amituofo' in my mind. This six-character name can wash away all dust and filth, allowing me to find my original self-nature; this is my goal now. Therefore, I keep the six-character name firmly in my heart and on my lips, never daring to let it be interrupted.

In particular, regarding the daily practice at the Hsiang Kuang Pure Land Buddhist Centre, although the prostrations begin very early—at one o'clock in the morning—this is the very moment when the Buddha-light shines everywhere! None of us here in the Western Land of Dharma Nature would dare miss this opportunity when the Buddha-light permeates all. I hope the fourfold assembly of disciples knows of this magnificence and grasps the key point that every prostration contains the Buddha's name. If one can truly do this, wisdom will surely expand in a short time. True, great wisdom exists only within one's self-nature; everything sought externally is merely temporary and limited.

I lived a life of simple poverty, using all my wealth to provide relief to the people. This also resonates with the Buddha's teachings, using one's own blessings to cultivate the field of merit and thus gain this good karma. I firmly believe that because of such good karma, I had the opportunity to encounter the Buddha's teachings, and now, having been saved by Amitabha Buddha, I am incredibly grateful.

A Final Reflection and Vow

In truth, after I passed away, I first entered the hells. No matter how wise I was or how unobstructed my debate, I had a profound realization regarding the fact that I had used my wisdom to harm people during my time. Wisdom should be used where it is needed—to provide relief to the people, not to fight for power and profit. Regardless of the circumstances, killing is wrong. Having created the karma of killing, one must pay with a life for a life. Even if I did not kill with my own hands, by instigating or using schemes to harm people, it remained the karma of killing; not a single drop can escape the laws of karma and cause and effect. Thus, how could I avoid the brain-gouging hell? It was incredibly painful. After entering the brain-gouging hell and the tongue-pulling hell, the King of Hell saw that in my heart, I had acted for the sake of the country and the people, and he immediately released me from hell. I remained in the space of the Spring and Autumn period until the Buddha-light broke through that space, for which I am deeply grateful.

I, Yan Ying, once again bow and kneel in gratitude to Amitabha Buddha, to the other great teacher of the Hsiang Kuang Pure Land Buddhist Centre, Teacher Practitioner Xia Lianju, and to Practitioner Su, to express the immense gratitude in my heart. From this moment on, I will continue to practice with diligent practice, with no messy thoughts in my heart, only the six-character name 'Namo Amituofo'. I will chant one Buddha's name to the end, and I vow to chant Namo Amituofo to be reborn in the Western Land of Ultimate Bliss, with the hope that when I realize my true nature, I may return to the human world to follow the Buddha in saving sentient beings with karmic affinity.

Namo Amituofo.

Yan Ying