This is a record of an interview with Mo Yun-can, an ancient demon who sought deliverance at the Hsiang Kuang Buddhist Centre in Goombungee, Queensland, Australia. He now resides in the Western Land of Nature. This account reflects upon his existence spanning 780,000 trillion years. It was recorded and transcribed by ’s disciple, Venerable HaiZe, on May 14, 2025.
Mo Yun-can speaks:
"Namo Amituofo. I am Mo Yun-can, an ancient demon from the Dharma Realm. Today, I represent the ancient demons of the Dharma Realm—those of us who have existed for 780,000 trillion years—to accept this interview at the Western Land of Dharma Nature, located at the Hsiang Kuang Pure Land Buddhist Centre in Goombungee, Queensland, Australia. This format of an interview feels somewhat like 'pinpointing' me, clearly reporting my position and identity. In the Demon Realm, being 'located' like this is equivalent to becoming a prime target for attack.
Truth be told, the reason I managed to survive for 780,000 trillion years in the Dharma Realm without being consumed by the laws of and cause and effect is that I have no fixed position. Having no fixed position means you cannot find where I am. Consequently, it is not easy for others to attack our team. The specialty of our demon clan is our skill in finding the 'position' of our opponents. Even if the other party uses invisibility techniques to hide their location from demon crowds, we can still find them through the arts of the 'positioning demon.' This invisibility technique is a rare and difficult skill to learn in the Demon Realm, but the attainment of a positioning demon is even higher; not only can we break through invisibility, but many other magical arts are also dismantled one by one. For instance, the art of manifestation—you have interviewed the manifestation demon before and know he can change many things, but we are even capable of attacking the very planet where such a demon resides.
The Art of Being Nowhere
Where does the art of the positioning demon come from? It is passed down through generations of demon ancestors. Our younger demon generations continuously refine these techniques, making the positioning more precise and harder to detect, which ensures that others find it difficult to attack us. By introducing myself so openly now, it is essentially exposing my own weaknesses in public. However, because I am currently in the Western Land of Dharma Nature—a Buddha-land filled with a sense of security—I can speak with peace of mind and share to my heart's content.
I suspect that in this lifetime of my spiritual life, I will never return to the Demon Realm. It was only after coming into contact with the Buddha’s teachings that I realised how foolish I was to have used magic to harm so many demon beings and civilians in the past. Every bit of the laws of karma and cause and effect must be borne by oneself. Especially for senior, ancient demons, the karmic debt and responsibility are even heavier. Every 'victory' in the past was actually just the creation of another massive negative karma. In the past, those so-called merits and glories earned us the admiration of our juniors. But now, from the perspective of the Buddha’s teachings, they are memories that are difficult to look back upon.
A Brush with the Buddha-Light
Between the Buddha and the demons, which side should one truly follow? For an ancient demon, if I had not entered the Western Land, if I had not come to this Western Land of Dharma Nature, then the Demon Realm would naturally be the place where I felt most accustomed and justified in existing—where else could I go? Moreover, in the Demon Realm, we were highly respected. However, such prestige came with a massive price: living in the fear of . Now, having arrived at the Western Land of Dharma Nature and listening to the sutras and hearing the Dharma, I truly understand the existence of another world. This world is the world of the Buddha’s teachings; it is a Pure Land, a place of light, and a place of purification. By comparison, I can finally see clearly the darkness of the past. The Buddha and the demons are indeed two extremes.
I have the to be able to encounter two completely different worlds within this single spiritual lifetime, and for my spirit, this is a major transformation. This transformation has changed my past perspective as a demon. I once thought that I was righteous and that living in the Demon Realm was a matter of course, but I never expected that the world of the Buddha’s teachings would be so full of light, and that my heart would feel an unprecedented and satisfaction. Furthermore, there is no need to worry about energy or survival here; those afflictions are even more severe in the upper echelons of the Demon Realm.
The Choice Between Darkness and Light
Now, under the nourishment and illumination of the Buddha-light, energy is unconditionally supplied to everyone. This seeks no return; it only hopes that all beings are well, better, and even better. As long as you can find your true self, you can receive this grace. So, this is what it means to be a Buddha. The Buddha’s compassion is the hope that all beings can leave suffering behind and gain happiness, find their inherent Buddha-nature, let that Buddha-nature flow naturally, and live according to the Truth and the righteous path of the universe, without having to live in fear and deception. Comparing the two, I naturally choose the life I have now. Could there really be any demon beings or ancient demons who want to return to the life of the Demon Realm? If there are, please tell me. Let me have a deeper understanding of the Demon Realm. With my 790,000 trillion years of life experience, I truly want to know what reason could make you so insistent on returning to the Demon Realm? But, there is no one! I have not seen a single one who is willing to go back. Even among the demon beings in the Western Land of Dharma Nature, or those currently listening to this interview, no one dares to raise their hand. The fact is just that: no one wants to raise their hand. Does what I say have a bit of logic to it? This is not forced; it is a voluntary act from the heart. The advantage of being an ancient demon is that I can ask everyone in this way. If a young demon were to ask this, I fear some would ignore him or even turn and walk away. But today, everyone is giving me, this ancient demon, quite a bit of face. Honestly, this is also an indisputable fact.
Speaking of my way of surviving in the Demon Realm, I existed in the role of a 'positioning demon.' Actually, to be more precise, I should be called a 'non-positioning demon,' because you cannot find me, yet I can easily find your position. How should I put this? The reason the other party cannot find our location is that we have magic to shield ourselves and can even change our position at any time. In this sense, the title 'non-positioning demon' is quite reasonable. Very well, let us set that aside for now.
A Warning to the Demon Realm
What I want to say is this: under these circumstances, why was I able to live in the Dharma Realm for 780,000 trillion years without being sucked away by the laws of karma and cause and effect? This is a question worth exploring. If you want to live longer in the Demon Realm without being pulled away by karmic retribution, you must listen to these words. This is not someone teaching you hand-in-hand, but rather, in the unseen, there seems to be a force that allows demons who have the True Teachings in their hearts to naturally walk in a certain direction.
Basically, the planets in the Dharma Realm each have their own forms; from the colour of the planet or the appearance of the civilians within, one can tell what kind of planet it is. According to my impression, planets that emit bright energy usually have kind-hearted inhabitants. Otherwise, it would be impossible to radiate such bright colours. For such planets, we positioning demons will not go to harass them. Because that is what they deserve. After all, the personality of a demon is aggressive, and our nature is relatively inferior. I am not saying this without reason. Everyone can think about it for themselves; it is indeed this kind of personality.
Therefore, in an invisible way, we develop a sense of respect for those kind-hearted beings, and we cannot bear to harm them. It is just that this cannot be stated clearly, because in the fiercely competitive environment of the Demon Realm, once someone knows your weakness, they will use that weakness to locate you and attack you. So, we do not attack those bright planets, not because we cannot, but out of respect. This is a difference of the heart. Many demon beings with weaker energy also do not attack these planets because they are afraid of losing. But we positioning demons are different; it is out of respect.
Just as many demon beings have respect for the Buddha, and not only do they not use magic to attack the Buddha, but they even become Dharma protectors, doing their best to protect the Buddha from interference. In fact, does the Buddha need our protection? The Buddha comes to save all beings; his energy is sufficient, and his magical powers are boundless. We are just offering a bit of our heart, and this kind intention is actually enough to protect demon beings from being sucked away by the laws of karma and cause and effect. This is my humble opinion. Perhaps that is why, for 780,000 trillion years, I have not been sucked away. After all, I am the founder of the positioning demons and can be considered a leader. I will pass on this philosophy. Directly or indirectly protecting those bright planets reduces their chances of being attacked. I believe this cause-and-effect relationship holds true.
The Path of Diligent Practice
I have been active in the Dharma Realm for a very long time. Because I have no fixed abode and do not position myself, I can go anywhere. My magic is always with me; with a wave of my hand or a shift of thought, I disappear. This is also where I take pride. Even many of the juniors of the ancient demons cannot find me because I am a 'non-positioning demon.' They have no choice but to rub their noses and say, 'Truly worthy of being an ancient demon.' But I can find them. This kind of magic has its own lineage, and I have taught it to them, but they are never able to use it flexibly. As soon as they use it, I can find them. Perhaps this is what makes me different.
In my approximately 780,000 trillion years of life, 600,000 trillion years were spent appearing in the Dharma Realm in this way—not positioned but visible, wandering everywhere. For the remaining 180,000 trillion years, I did not appear at all, nor did I have a fixed place to enter samadhi; I would change places whenever I felt like it. Although this life is free and easy, one must have the ability, otherwise it is difficult to cope. As it happened, one time I chose a location that was an empty point in the Dharma Realm. I thought to myself: 'Surely no one will come to disturb me in this void?' Yet, at that very moment, the Buddha-light of Namo Amituofo and Practitioner Su, twelve rays of Buddha-light, shone directly upon me. It was even the countless manifestations rushing over, shaking me awake on the spot. What was happening? Before I could even change my position, I was caught red-handed. The light shone directly on me, and I already had respect for the light. And this Buddha-light was even more extraordinary, making one feel a sense of awe, without any discomfort or interference. This was my first time truly encountering the Buddha-light. Although I had heard of the magnificence of the Buddha-light, I did not expect it to be so astonishing. Just like that, I was 'caught' by the Buddha-light and sent into the Western Land of Dharma Nature. I happened to be in a deep meditative state at the time, and that is how I was brought into this place. Only after entering did I realise that everything here is so beautiful.
I have just said a lot about my regarding the Western Land of Dharma Nature. It has made me deeply realise the difference between demons and Buddhas, and I have also understood that achieving success on the Buddha’s path is the true destination of a spiritual life. And the most important thing in all this transformation is to 'chant Buddha's name.' Why have I changed so much? Because I followed the advice of Practitioner Su: no past, no future, only the constant chanting of Namo Amituofo in the present moment.
I am very diligent! In a human day of twenty-four hours, I spend about twenty-three hours chanting Namo Amituofo. Do you believe it? And what about the remaining hour? I listen to Practitioner Su’s Dharma talks while intermittently chanting. Practitioner Su gives Dharma talks for nine hours a day; during one of those hours while listening, I might slightly forget to chant, but for the other eight hours, I continue to chant 'Namo Amituofo'—my ears are listening, and my heart is also chanting. This is doing two things at once, and both are effective. Chanting Namo Amituofo allows me to better understand the scriptures, and the scriptures allow me to chant Namo Amituofo more firmly. The two complement each other and shine together. This makes me know the magnificence of the Buddha even more, and it makes me chant with more effort and persistence.
A Final Appeal to the Demon Realm
Here, I also want to counsel those 'non-positioning' demon juniors in the Dharma Realm: this place is truly wonderful; you should come here and put down roots. Although we walk everywhere and can stop anywhere, we must have a fixed place, right? The Western Land of Dharma Nature is an excellent place. Although it is not the ultimate destination, it is a place to temporarily settle the spirit. And the ultimate destination is the Western Land of Ultimate Bliss. This is my recent realisation and discovery—a new 'positioning point.' The Western Land of Ultimate Bliss is the place where Namo Amituofo presides over the Universal Buddha; to enter, one must learn from the Buddha until one is like the Buddha, and the Buddha-name must also be chanted well and steadily. If you chant well, you are like the Buddha; if you are like the Buddha, you can enter the Western Land of Ultimate Bliss. Is this not very reasonable? Although we demons are sometimes unreasonable, we are also often reasonable. We are willing to accept reasonable arguments and inferences. The facts are indeed so.
The above is my advice to the juniors in the Demon Realm. I hope you can surrender as soon as possible and never again use magic or launch attacks against Practitioner Su. The non-positioning demons are indeed very skilled in using magic, and these magical arts are skills I have passed down, but these must never be used on Practitioner Su. Practitioner Su is a good person, a practitioner, a pure being, and a human being walking on the path to becoming a Buddha. Since we do not attack the world of light, we should have even more respect for those who are truly practicing and are on the path to becoming a Buddha. The light on their bodies even surpasses the brightness of the stars in the sky; are you still going to attack such an existence? Stop, hurry and stop now; it is not too late to surrender.
Regarding the human world and the demon beings on Earth, I have a deeper understanding of the Demon Realm, so I can also give some advice to the human world. There are countless types of demons; every thought and every action will attract different demons to approach you. As long as a thought arises in your heart, almost immediately, a corresponding demon being will enter your body. Some people think that as long as they have 'Goodness' they are correct, but this concept is not entirely accurate. Unless your 'Goodness' is devoid of even a trace of selfishness, even a trace of 'self,' such pure 'Goodness' will not attract demons. Otherwise, even if there is a tiny bit of selfishness mixed into your 'Goodness,' there will be corresponding demons approaching you, or even attaching to you and interfering with you.
Therefore, when the Buddha’s teachings say to 'enter samadhi' and not let thoughts arise, it is very reasonable. This is also the basic condition for those who have 'realised their true nature.' It is only a 'basic' condition, not the ultimate state, so those who have not yet reached this condition must practice even harder. Because if you can overcome the arising of thoughts, you will make great progress, and you will have the opportunity to find your true self; this is an achievement that is very much to be envied. Namo Amituofo is truly incomparably compassionate, giving you only the Buddha-name 'Namo Amituofo' and letting you chant it with all your might—this is the right way. This is my personal experience over these past few days in the Western Land of Dharma Nature, and I am sharing it with everyone. You can take in as much as you can; those who can take it all in will surely benefit infinitely.
Additionally, I would like to add one more point. The specialty of the non-positioning demon is using magic, so I have also seen in the Dharma Realm that there are ancient demons or demon beings leading demon kings, demon children, and demon grandchildren who use magic against Practitioner Su. I am in the Land of Dharma Nature, and I can see it very clearly. I would like to offer everyone a word of advice: 'Magic is used to help you win in battle. Since the other party is a Buddha, a being who has realised his true nature, and a being who radiates light, to use magic against him is truly a great disrespect!' And Practitioner Su, towards these demon beings who use magic, does not have a single word of blame; instead, he happily says: 'If you did not use magic against me, I would not have been able to invite you to the Western Land of Dharma Nature. Because you used magic against me, I have the opportunity to save you ancient demons.' He uses his own body as bait to save ancient demons. Such a spirit, and the suffering he endures, should make the ancient demons feel ashamed. I am not speaking nonsense with my eyes open; these are sincere, truthful words. If the other party were a demon who commits all kinds of evil and radiates black light, then by all means, use your magic and see whose magic is superior; that would be a fair contest. But today, the object of your magic is an existence like Practitioner Su, and that is truly not right.
Here, I would like to solemnly appeal to the ancient demons who are less senior than I am; I hope you can take my advice to heart. Practitioner Su uses this method to save demons out of his compassion. He does not have to do this, but he is willing to bear the pain just to save you. If this is not the Buddha-heart and Buddha-actions, who else could do it? We non-positioning demons do have a set of skills for using magic, which is why I can see through this so clearly. Therefore, I advise those demon juniors who are still using magic against Practitioner Su: 'Stop quickly! The negative karma you are creating is extremely heavy. Do you not want the Western Land of Dharma Nature to protect you?' This may sound a bit selfish, but this is also the grace of the Buddha, leaving us a way out. If you give up this way out, then you are truly a fool. Although my words are a bit heavy, they are every bit the truth. Those demon beings who listen to advice are blessed; those who do not listen, just wait for the laws of karma and cause and effect to come knocking. Thank you, Namo Amituofo.
