This is a record of an interview with Venerable Pramiti, who sought Spiritual Deliverance at the Hsiang Kuang Buddhist Centre in Australia. He now resides in the Western Land of Nature. This account reflects upon his life approximately 1,300 years ago. Recorded by the chief writer, Venerable Shi Faru, on March 10, 2026.
Venerable Pramiti speaks:
Hiding the Scripture in His Cut Arm
". I am Pramiti. I dare not call myself a ‘Venerable’—please, just call me a humble monastic. Over 1,300 years ago in India, long after Shakyamuni Buddha had entered Parinirvana, the development and preservation of Buddhism faced many arduous trials. This is a process that must be experienced during the Dharma-Age of the Buddha’s teachings, and it is a heavy test that sentient beings in this age of the Dharma’s decline—in this very worldly realm—must endure. It is a time of great spiritual turbulence, where the light of truth often flickers against the winds of ignorance."
The Sacred Mission of the Monastic
"The transmission of the Buddha’s teachings is inextricably bound to the great causal conditions of countless sentient beings. Every monastic, every dedicated Dharma protector, and even every lay practitioner who feels a pull toward the Buddha’s teachings bears a profound responsibility for the propagation of the Dharma. The Buddha’s teachings are not merely dusty historical records or static texts in scriptures. No, think about it—every word and every sentence records the intimate bits and pieces of the Buddha’s life 2,500 years ago. He walked through the lands of India, teaching and educating sentient beings in the ten directions with his own body, mind, and spirit. He poured his entire being into that work.
Through these sacred records, countless sentient beings and spirits can receive the immense benefits of the Dharma. This benefit refers to truly seeing through the various sufferings and the thick, suffocating illusions of this worldly realm. It means perceiving the very essence of the world and generating a genuine, unshakable belief in the necessity of escaping the six realms of rebirth. It allows all sentient beings with karmic affinity to have the precious opportunity to hear and see the words, the deeds, and even the thoughts of the Buddha from 2,500 years ago. This is the duty of every monastic; it is our inherent, sacred mission. I know that my own understanding of the Dharma is far inferior to the great Arhats of the Buddha’s time, and far behind the eminent monks who have graced India’s history. However, I truly possess a sincere, burning heart for the propagation of the Dharma."
"I deeply understand the vastness and the absolute preciousness of the Buddha’s teachings, and I know with certainty that they can provide real, tangible help. They assist beings in this worldly realm to see the essence of suffering and the true, clear direction of life. Therefore, I have always been intensely interested in promoting and propagating the Buddhist scriptures, and I have dedicated every ounce of my strength to it, regardless of the cost to my own physical form."
The Legacy of the Great Master Xuanzang
"When Great Master Xuanzang brought the Buddha’s teachings from Nalanda University back to the Tang Dynasty, he propagated the Dharma along the way, and I admire him greatly. Thinking of the many sentient beings, nations, people, royalty, spirits, and beings in the demon realms along the route of his pilgrimage and return—all of them were able to hear the Dharma and receive its benefits, thereby having the chance to generate the mind and plant the seeds for future Buddhahood. This fills me with deep admiration. I am truly happy for all the beings who had the affinity to encounter that magnificent journey of seeking the Dharma. I know that the many eminent monks who came to Nalanda University from all over to seek the Dharma, as well as the monastics responsible for translating the scriptures, all had significant backgrounds.
This does not mean they were royalty or powerful figures; rather, they were all Buddhas and Bodhisattvas who had returned with deep karmic affinity to the Dharma. From their temperament and speech, and from the limited Buddhist texts available in their homelands, they were able to generate supreme faith in the Dharma. They understood that the Dharma could bring real benefits to the people, and with such profound wisdom and insight, they made great vows. At that time, transportation was extremely inconvenient, the roads were treacherous, and the journey was fraught with life-threatening difficulties. Yet, they were still able to cross mountains and rivers, travelling thousands of miles to reach Nalanda University to seek the Dharma. Even bringing such a massive quantity of scriptures and theoretical works back to their home countries for translation and propagation—these were all ancestral masters and Buddhas and Bodhisattvas returning to the world."
The Obstacles to Propagating the Truth
Since ancient times, the propagation of the Dharma has been tested by all sides. Those elders, lay practitioners, monastics, and Dharma protectors who have tried to assist in propagation understand that if one wishes to promote the true Great Dharma, one will always encounter heavy obstacles and tests. Only with a deep and firm vow can one break through such dilemmas and successfully pass the Dharma down to the world. The transmission of the Dharma is truly not easy.
The many scriptures of Buddhism, including the , contain 84,000 Dharma gates, and their quantity and depth far exceed the imagination of worldly people. Among them, the crucial scriptures that have an affinity with beings in the age of the Dharma’s decline, and which meet the needs of that era, are the key scriptures that can be passed down to future generations to influence and save many beings.
The Significance of the Shurangama Sutra
This includes the well-known Shurangama Sutra, which is widely familiar to later generations and is one of the important scriptures and Dharma gates designated as a daily practice in many schools. In fact, no Dharma gate is higher or lower than another; however, each scripture and Dharma gate has its own karmic affinity, and the beings they can save are different.
The karmic affinity of the Shurangama Sutra is deeply rooted in the soil of China, specifically during the glorious era of the Tang Dynasty. Through the clarity of a deep meditative state, I came to realise that this sacred scripture possesses a profound, unbreakable affinity with the Middle Kingdom and the subsequent flourishing of the Buddhadharma within its borders. Without the arrival of this sutra, the propagation of the Dharma would have lacked a vital, foundational source of support. Great Master Xuanzang and Great Master Rizhao, those venerable pioneers who laboured so tirelessly to bring the Dharma to the Tang Dynasty, were, despite their immense wisdom and devotion, unable to bring the Shurangama Sutra back to China for translation.
It was not that they were blind to the brilliance of this scripture, nor did they lack the discernment to understand its supreme importance. Rather, the Indian royal family of that time held a firm, possessive grip on such precious texts, strictly forbidding their circulation beyond the borders of the country. They were convinced that by guarding these hard-won scriptures within their own walls, they would accumulate the merit of protecting the Dharma, thereby securing the stability of their royal lineage and the government. Yet, they failed to grasp a fundamental truth: to truly exert the transformative power of the Dharma and to accumulate genuine merit, one must circulate the precious Dharma widely, carrying it to every corner of the world, translating it into every language, and offering it to all sentient beings. Only then can the true meaning of the Dharma be fully realised, and the karmic affinity of each scripture be expanded to its fullest potential.
The Forbidden Treasure of the Indian Court
This is one of the most vital concepts demonstrated by Shakyamuni Buddha during his time in this world. Only by deeply planting the seeds of the Dharma in the heart of every sentient being can we hope to awaken them from the turbulent, suffocating ocean of that defines this worldly realm. I understood this principle with absolute clarity, and thus, I made a solemn vow to find a way to propagate the Shurangama Sutra, regardless of the cost. At that time, the sages from the Tang Dynasty had all requested this great Sanskrit sutra with a yearning that touched the heavens. Great Master Zhiyi, in particular, was profoundly pious in his quest for this scripture. Although he had never laid eyes upon the text, his unwavering piety and his sincere search for it provided me with a clear, profound instruction: this scripture must be brought to the Tang Dynasty.
The manifestation and the symbolic actions of Great Master Zhiyi revealed that this sutra held a deep, karmic connection with the Tang Dynasty and with the countless practitioners who would study Buddhism in the various Chinese dynasties that followed. This sutra was destined to influence the transmission of the Dharma for generation after generation. I realised the gravity of this mission, and I began to meticulously plan the journey to bring the Shurangama Sutra to China.
A Secret Journey to the East
However, the national censorship was suffocatingly strict. Monastics were scrutinised one by one at the borders, as the authorities lived in constant fear that monks would spirit away the top-secret scriptures—those forbidden from circulation—out of the country. If the sutra were to reach other lands, the royal family would lose their exclusive hold over its perceived power. To break through this wall of prohibition, I devised a desperate plan. I copied the sacred text onto very thin, delicate silk. Then, with a steady hand and a heart filled with the weight of the Dharma, I cut open my own arm, carefully buried the scriptures within the flesh, and stitched the wound shut. Only after the skin had healed, concealing the treasure within my own body, could I finally set off on the long, arduous journey toward the Tang Dynasty.
One might ask: why not simply carry the scripture by memorising it? It is a fair question. Memorisation would indeed have bypassed the censors and the harsh restrictions of the border guards. However, the Shurangama Sutra is not a small, easily contained text. It is a vast, profound ocean of wisdom. To be able to recite it in its entirety, without a single word out of place, requires a level of meditative skill and mental clarity that is exceptionally rare. I knew that the physical presence of the text was necessary to ensure its perfect transmission, and so, I carried it within me, a living vessel for the Buddha’s word, prepared to endure any suffering to see it reach its destination.
"I did not possess such extraordinary ability, nor did I dare to attempt the transmission of such a vast and profound text to China relying solely on my own memory. You must understand, every single word of the holy Dharma is of supreme importance; it must be handled with the utmost care, reverence, and precision. Even a single-word discrepancy could lead to a completely different interpretation, potentially misleading countless sentient beings. Especially considering that this specific scripture shares a profound and deep-seated affinity with the people of China, the karmic consequences of even the slightest error are absolutely terrifying to contemplate. I do not possess the arrogance to boast that I could memorise one hundred per cent of the scripture’s content and circulate the Dharma to China with absolute, flawless accuracy. This is my own humble self-awareness, a recognition of my limitations in the face of such a monumental task. This massive scripture was not merely a mission completed upon reaching the borders of China. After all, the original language and script at that time were recorded in Sanskrit. To circulate it effectively within China, it was an absolute necessity that it be translated into the local Chinese language."
The Sacred Duty of Translation
"Only through this process of translation could more people truly understand the profound teachings and even actively engage in their study. We had to lower the threshold and overcome the inherent difficulties in reading and learning to ensure the Dharma could circulate widely throughout the world. This vital work relied entirely upon the meticulous copying and recording of the original Sanskrit text, ensuring not a single error was made. Upon arriving in China, we would then seek out individuals of great wisdom and capability—those proficient in both languages—to work in harmony, translating this precious and profound great sutra into a Chinese that everyone could comprehend. To ensure that every practitioner had access to the same original text during the translation process, rather than suffering from missing passages or the dilution of the original meaning, the safest and most responsible approach was to clearly and accurately copy the entire Sanskrit original. This allowed the translation institutions of the Tang Dynasty to have a common, reliable source text to follow, ensuring the integrity of the transmission."
The Perilous Path to the Tang Dynasty
"The road to the Tang Dynasty was far from easy; it was a path fraught with immense danger. The route taken by the Great Master Xuanzang was life-threatening, and I did not have the full confidence that I could successfully walk back to China using his methods and routes. I had to make a difficult choice. I could only escort the Shurangama Sutra to China via alternative routes. At that time, maritime shipping in the South China Sea was relatively developed, so I chose to take a ship from the nearest port in northern India, embarking on a long and uncertain journey toward China. Think about it—the vast, churning ocean was my only hope, a treacherous path where the elements themselves seemed to conspire against the mission. Every wave felt like a test of my resolve, and every night spent on the open sea was a vigil of prayer, keeping the sacred text safe from the salt, the damp, and the prying eyes of those who would see it destroyed."
Invisible Forces and Spiritual Scrutiny
"In truth, it was not that the propagation of all Dharma was strictly forbidden by law. Rather, I could clearly observe that the collective karma of China was at work. There was a powerful, unseen force—a dark energy—that did not want the Dharma to enter China. It did not want this important scripture to circulate, and thus, it sought to prevent future generations from learning the Dharma and finding their way to liberation. It was a suffocating pressure, a weight upon the soul that made every step forward feel like wading through thick, black mud.
The Shurangama Sutra is well known for its incredibly clear efficacy, and the mantras contained within it are exceptionally powerful. Moreover, every country along the border carried this risk of censorship and suppression. I knew deep within my heart that if I proceeded to the Tang Dynasty by land, I would likely be intercepted halfway. Even though I had hidden the scripture with the utmost secrecy, facing the interference and obstacles of the spiritual realm—which is not limited by physical eyes—was a different matter entirely. They could see the brilliant light emitted by the scripture hidden within my arm at a single glance. They would immediately subject me to strict, relentless scrutiny. I would likely have been caught after passing only a few checkpoints, effectively blocking the propagation of the Dharma. It was a constant, nerve-wracking battle against unseen adversaries, a struggle that required every ounce of my spiritual strength to endure. I was a vessel, a guardian, and a servant of the Buddha, and I knew that if I failed, the light of this sutra might be extinguished for centuries to come. Namo Amituofo."
"Therefore, under the profound of the Buddhas and Bodhisattvas, my intuition and spiritual sensitivity told me that I had to take the sea route to safely deliver this precious sutra to China. Of course, even while travelling by sea, I was subjected to the relentless interference of various demons who sought to prevent the Dharma from reaching the East. However, even when faced with violent, soul-shaking storms, my determination to transmit the Dharma remained unshakable. I made a vow: even if I were to fall into the depths of the sea, my physical body would serve as a shield to protect the scripture from destruction. As long as I had a single breath left, I would ensure that, step by step, I brought the Shurangama Sutra into China. Fortunately, there was not much obstruction from human checkpoints on the sea, and the merchant ship I took—the people on board, the merchants, and the crew—were all Dharma protectors with deep-seated good roots from their past lives who had come specifically to assist in this mission.
Coupled with my continuous, unwavering recitation of the Shurangama Mantra throughout the journey, and the fact that the Buddhas and Bodhisattvas understood the critical importance of propagating this sutra to China, there was constant, invisible protection surrounding us. It was this divine grace that allowed the scripture to arrive safely in Guangzhou, marking a turning point for the Dharma in the East."
The Power of the Shurangama Sutra
"Through the maritime routes, passing through the Bay of Bengal, the Strait of Malacca, and the South China Sea, I finally arrived in Guangzhou, China. When I first arrived, Guangzhou was not yet a major centre for translation. However, fortunately, the karmic affinity for this translation work was destined for the Zhizhi Temple in Guangzhou. At that time, I met several eminent monks who were master translators, including Meghashikha and Huaidi. These two great beings saw at a glance that the scripture I had brought back was the legendary Shurangama Sutra. They were absolutely astonished that this sutra could be brought out and successfully transmitted to China, because this scripture was originally forbidden from circulating outside its place of origin, yet I had managed to bring it out against all odds. We all reached a consensus that this Shurangama Sutra was immensely precious precisely because its circulation was so incredibly difficult. As history has shown, this scripture has exerted a profound influence in China, and everyone understands that the background and significance of this sutra are deep beyond measure.
The environment at that time was a severe era, heavily controlled by demon crowds. To break through such darkness in China, one must rely on scriptures with immense spiritual strength, like the Shurangama Sutra, which possesses the power to shatter the interference of demon crowds and restore clarity to the practitioner's mind.
The positioning of this sutra in later generations is not only designated by ancestral masters as an essential daily practice for many schools of Buddhism, but it is even stipulated that the Shurangama Mantra be recited during the morning liturgy. Many Buddhist followers can quickly and fluently recite the Shurangama Mantra precisely because the efficacy of this scripture and the heart of the mantra are inconceivable. It has become an indispensable and vital scripture for practitioners to avoid the interference of demon crowds and to purify the bodhimanda, ensuring that the path to enlightenment remains clear and protected."
The Path to
The Mirror of Truth in a World of Illusion
In a deeper, more profound sense, this sacred scripture is intended to awaken all Buddhist followers who recite it, allowing them to truly realise the illusory, transient nature of this mundane world. By piercing through the veil of worldly attachments, one becomes willing to generate a genuine heart of renunciation, turning away from the fleeting shadows of samsara. It further clarifies the absolute importance of realising one’s true nature—the fundamental, unchanging truth of the true heart and true suchness. This path does not rely on external seeking or the accumulation of worldly knowledge; rather, it depends entirely on the sincere, diligent work performed from within the heart. Such deep meaning and sublime philosophy are fully explained in this scripture through the clarity of dialogue and the precision of debate. This scripture also carries the deepest possible significance: it serves as an essential, life-saving guide for the transition between the Age of the Semblance Dharma and the Age of the Dharma’s Decline.
This sutra clearly points out the various tests and traps of the demonic realms that practitioners inevitably encounter while sitting in meditation and cultivating concentration during this challenging age of the Dharma’s decline. It meticulously lists the fifty types of demonic skandhas, providing a map for the practitioner to navigate the treacherous terrain of the mind. However, in truth, the various illusions and manifestations that arise in the age of the Dharma’s decline are far more numerous and complex than these fifty types alone. These fifty categories are provided as the most detailed plan and classification possible, serving as a protective framework to help us identify the myriad illusory realms and demonic tests that seek to derail our progress.
Navigating the Perils of the Age of Dharma’s Decline
Nevertheless, the many illusions hidden in the subtle details of our daily practice, and even the sophisticated magic and demonic realms that exist on the very border between Buddha and demon, are pervasive. These forces use the most subtle differences to interfere with practitioners, and it can be said that they are everywhere, lurking in the gaps of our concentration. If one cannot distinguish the fine, critical differences between the path of the Buddha and the path of the demon, and if one does not truly understand the essence of the Buddha’s teachings, how can one hope to avoid the interference of these demonic realms while sitting in meditation? How can one truly break through the barriers of practice to attain liberation? This scripture is intended to point out this deep and profound truth, acting as a shield for the practitioner. The very reason why this scripture is so fiercely interfered with by demon crowds is precisely because it speaks of the key to how these beings manipulate human hearts, and it points directly to the focus of the demon crowds in their relentless efforts to destroy the resolve of practitioners.
The Subtle Boundary Between Enlightenment and Delusion
In the Age of the Semblance Dharma and the Age of the Dharma’s Decline, practitioners are constantly interfered with by demon crowds because we lack the wisdom to distinguish between the Buddha and the demon in these subtle, hidden places. We often fail to understand that our practice, our sitting meditation, and our cultivation of concentration are not for our own personal gain or spiritual vanity. Especially when practicing the Buddha’s teachings in this age of the Dharma’s decline, one must generate the Bodhi mind with the spirit of Buddhism and possess a heart that truly seeks to save all sentient beings. This is the truly ultimate Dharma gate. In fact, all Dharma gates are fundamentally equal in their capacity to liberate; it is simply that the Dharma gates corresponding to different eras and the varying potential of sentient beings are slightly different in their application. This is a situation that appears naturally in the unfolding of the universe, not something determined by the way people think or analyze the relative merits of different Dharma gates.
The Pure Land Dharma Gate
It is here, amidst the chaos and the encroaching darkness of the age of the Dharma’s decline, that the Pure Land Dharma Gate shines as the most compassionate and accessible path for all. While other methods require the practitioner to rely solely on their own strength—a daunting task when the mind is constantly besieged by the subtle interference of demon crowds—the Pure Land Dharma Gate invites us to rely on the infinite, compassionate power of Namo Amituofo. By chanting the holy name, we align our hearts with the Western Pure Land of Ultimate Bliss, ensuring that our path to enlightenment remains clear, protected, and guided by the Great of the Buddha. This is the ultimate refuge, the final destination where the cycle of rebirth is broken, and where the true nature of the heart is finally, and permanently, revealed.
"In the Shurangama Sutra, it is explicitly elucidated through the profound dialogue between the Buddha and his disciples: in this age of the Dharma’s decline, the most vital Dharma gate for practitioners is the Buddha-name chanting method. This is drawn directly from the Chapter on Mahasthamaprapta ’s Perfect Penetration through Buddha-name Chanting and the Avalokiteshvara Bodhisattva’s Perfect Penetration through the Ear Organ. In truth, these two Dharma gates are one, not two. The practice of 'reversing the hearing to hear -nature' refers to the necessity of chanting the Buddha-name of one's own self-nature with a sincere heart—a Buddha-heart—thereby awakening the inherent Buddha-nature within. The essence of this practice lies in chanting with the heart, the mouth, and the ears, and indeed, with every single cell of . It is about manifesting the Buddha-heart, Buddha-actions, and Buddha-vows to save the world and deliver all sentient beings from their suffering."
The Weight of a Sacred Mission
"Because of this, everyone in Guangzhou at that time understood the immense importance of this scripture. We knew that if we were to circulate it, we would inevitably encounter heavy demonic obstacles and severe tests. Now that it had finally reached China, we felt a desperate urgency to translate and widely distribute it to break through the restrictions imposed by the demon crowds. This scripture was hard-won; at that moment, we possessed only this single handwritten copy and the oral transmission between us. We had to quickly convert the Sanskrit—which was not easily circulated—and the foreign terminology that most people could not grasp, into Chinese characters that could be widely copied and understood. We had to ensure this treasure was preserved in China. If it remained only in foreign languages or Sanskrit, it would never be truly understood or valued by the people."
Preserving the Wisdom for Future Generations
"Even if we had simply copied and circulated it in its original Sanskrit form, spreading it to other regions, people would likely have failed to grasp the profound philosophy and the mysteries contained within. Therefore, it was essential that there be sage lay practitioners and great Dharma-protecting beings who could recognise the preciousness of this scripture, ensuring its promotion throughout China."
The Art of Refinement
"With this understanding, we began the arduous work of oral translation and verification. However, even with our initial translation, it still lacked the necessary refinement for circulation in later generations. After all, our first attempts were heavily influenced by the cultural background and specific terminology of India. For the people of China, our initial efforts lacked the vocabulary and sentence structures that truly resonated with the culture of the Tang Dynasty. We had to bridge that gap, to make the Dharma speak the language of the people so that the seeds of liberation could take root in their hearts."
The initial, raw translations were, frankly, inadequate. They failed to resonate with the spiritual landscape of the time, and the terminology was inconsistent with the established scriptures that the people had come to rely upon. It was a daunting challenge. I felt the weight of the task pressing down on me, knowing that if the translation were not precise, the true essence of the Buddha’s message might be lost to the sands of time. It was during this period of intense reflection that I encountered the Lay Practitioner Fang Rong. I did not know his true nature then, but I could see that he was a man of profound scholarship, a soul who had spent many lifetimes cultivating a deep, karmic affinity with the Buddha’s teachings. I could look back into his past lives and see the seeds of wisdom he had sown, and so, I felt compelled to invite him to join our sacred mission of translating the Shurangama Sutra.
Fang Rong himself possessed a foundation in the Dharma that was truly remarkable. He had clearly been influenced by the great propagation of the Buddha’s teachings that had been flowing from India into the heart of China, thanks to the tireless efforts of Great Master Xuanzang and the ancestral masters who came before him. He had even heard whispers of Great Master Zhiyi’s long and arduous search for the Shurangama Sutra. Although the term Shurangama Sutra was not yet widely known by that name, the lay practitioner had an intuitive understanding—a vague but certain knowledge—that the teachings transmitted orally by the Indian monastics were the key to shattering the illusions of the demonic realms. He did not initially realise that the text I carried was the very scripture he had heard so much about. But once I explained its origins and the significance of the teachings it contained, his eyes lit up with recognition. He understood then that this was indeed the Shurangama Sutra.
A Sacred Responsibility for Future Generations
Once he grasped the gravity of the Shurangama Sutra—the immense difficulty we had faced in bringing it to these lands, and the vital role it would play in guiding the during the transition from the Age of the Semblance Dharma into the Age of the Dharma’s Decline—the lay practitioner did not hesitate. He committed himself fully to our cause, offering his intellect and his devotion to help us refine and proofread the text. He understood that this was not merely a literary exercise, but a lifeline for those who would struggle in the darker times to come.
We worked with a meticulousness that bordered on the sacred. The refined text was proofread and verified time and again by our group, ensuring that every word, every phrase, and every nuance of meaning remained perfectly aligned with the original intent of the Buddha. We were determined that there would be no obstacles to its circulation. We wanted the language to be rich, yet accessible—a vessel that would make it easy for practitioners to recite, copy, and internalise the teachings. We cross-referenced our work with the most respected translations of the era, ensuring that our vocabulary was consistent with the scriptures that were already widely accepted and cherished by the faithful.
The Precision of the Dharma
For those technical Buddhist terms that had yet to find a suitable translation in our language, we chose to adopt the method of transliteration. We felt it was safer to preserve the original sound than to risk distorting the meaning through an imperfect translation. By keeping these terms intact, we ensured that the original, pristine meaning of the sutra could be transmitted without corruption. It was a decision made with great care, for we knew that the power of the Dharma often resides in the very vibration of the words themselves.
We thought deeply about the future. We knew that generations to come would seek to translate and circulate this version, and we wanted to ensure they would not be hindered by a lack of clarity. By maintaining the integrity of the sounds, we provided a bridge for future scholars. When they eventually compare our work with the original Sanskrit scriptures, they will be able to match the sounds and the sentences, confirming the accuracy of our translation. It was only after I was certain that our translation process had reached a level of absolute fidelity that I felt I could leave China with a peaceful heart and return to my home in India.
The Eternal Mission
Looking back, I realise that our efforts were but a small part of a much larger, eternal mission. The Shurangama Sutra is not merely a collection of words; it is a beacon of light that cuts through the darkness of samsara. To have been a part of its transmission, to have helped anchor it in the soil of a new land, was the greatest honour of my life. I pray that all who encounter these words, whether in the past, the present, or the future, may find the strength to awaken their true nature and attain rebirth in the Western Pure Land of Ultimate Bliss. Namo Amituofo.
"At that time, I knew that the promotion of the Shurangama Sutra had finally gained stability. As I had anticipated, this sacred scripture was soon brought back to the capital and promoted extensively. Many scholars and literati, who had previously been lost in intellectual debates, found profound benefits and clarity from this sutra. Subsequently, the teachings within this text began to circulate across various Dharma gates and schools, acting as a beacon of light for those seeking the truth.
The Unfinished Mission and Celestial Vigil
After returning to India, I harboured a deep desire to circulate other scriptures in the same manner. However, the restrictions of censorship were becoming even more draconian, and it could be said that the interference of demon crowds was intensifying with every passing day. Following the of that era, I was unable to circulate other scriptures as I had hoped. Yet, I never ceased my search for texts that held a deep karmic affinity with China, waiting for the right moment to transmit them. I kept my duty as a monastic to propagate the Dharma at the very forefront of my mind. I knew that my karmic affinity with China was not shallow, but until the very moment I passed away, I never had the chance to circulate scriptures to China again. After my passing, I ascended to the twenty-third heaven. I could have entered a deep, blissful meditative state to sit in eternal peace, but my heart remained tethered to the world below, constantly thinking about how to support the propagation of the Buddha’s teachings in China.
This persistent concern is a testament to my deep and profound karmic affinity with the Middle Kingdom. I continued to observe the situation of the propagation of the Buddha’s teachings on earth from the heavenly realm, and I took it upon myself to protect this Shurangama Sutra as a celestial being, ensuring that its transmission would not be interrupted or corrupted by the interference of demon crowds. I am also profoundly grateful to the many Buddhas and Bodhisattvas who returned to the human realm to vigorously promote this Shurangama Sutra. It is a sad reality that this scripture is often slandered by demon crowds, who maliciously label it a scripture of unknown origin, a forgery, or a mere fabrication written by literati to deceive the masses.
The Shield of Sincere Practice
However, whenever people questioned the authenticity of the sutra, there were always ancestral masters with true, sincere practice who stood as a bulwark, protecting this Shurangama Sutra with their lifelong cultivation. They did not rely on empty rhetoric; instead, they used their true, sincere practice, their deep understanding of the meaning of the major scriptures, and their genuine achievements in the cultivation of their own spirit, heart, and self-nature to explain this scripture to everyone. They illuminated its true meaning for the vast number of people who were searching for a way out of the cycle of rebirth.
This history proves that this scripture actually coincides perfectly with the true core of the Buddha’s teachings and the various schools of realising one’s true nature. The ancestral masters constantly reminded people of the Buddha’s instruction to rely on the Dharma, not on the person. They taught that one cannot be suspicious or dismissive just because the source and origin of this scripture might appear different from the way other scriptures were traditionally transmitted.
Awakening the
Many practitioners, after studying this scripture with a humble heart, were able to quickly grasp its deep meaning because the words within it resonated perfectly with their own potential and principles. The Buddhist meaning of this scripture can be said to be endless and of infinite levels; different people always find the specific passage that has the deepest karmic affinity with them. This is the moment when the good roots of the Buddha’s teachings, planted in their Alaya over countless lifetimes, are finally manifested and brought to fruition. Whenever demon crowds attempt to manipulate human hearts and sow seeds of suspicion regarding this scripture, I use the method of reciting this Shurangama Sutra and the Shurangama Mantra to shatter their illusions and force the demon crowds to retreat. Namo Amituofo."
"By doing so, I provide a protective shield for the Buddhist followers who study this profound scripture. My intention is to ensure they can navigate their spiritual journey without the constant, gnawing interference of demon crowds. I want them to truly grasp the essence of the Buddha’s teachings—not just as words on a page, but as a living realization of their own true nature and spirit. This scripture, known in its full, majestic title as The Buddha Speaks the Mahayana, Infinite Life, Adornment, Purity, Impartiality, and Enlightenment Sutra—often referred to in its abbreviated form as the Shurangama Sutra—is a vast ocean of wisdom. When you look at the complete translation, you realize it encompasses all 84,000 Dharma gates. It contains the very cause of the Tathagata’s Buddhahood, the ten thousand practices of Samantabhadra, and the profound, razor-sharp philosophy required to shatter the illusions of demons and break through the false realms that trap sentient beings."
The Sharpest Gate for the Age of Decline
"Furthermore, it highlights the specific focus for practitioners living in this age of the Dharma’s decline: the ear organ. It is the sharpest sense for us in these turbulent times. This sutra did not arrive in China easily. It was brought across the vast, treacherous oceans through the sheer, unyielding sincerity of Great Master Zhiyi. He risked everything to seek the Dharma, employing methods that were incredibly difficult and demanding. It was only through the tireless dedication and the painstaking translation efforts of many Dharma-protecting Bodhisattvas that this treasure was finally unveiled to the Chinese people and the vast community of Buddhist followers."
The Resilience of Truth
"In later generations, the great luminaries—Great Master Hanshan and Great Master Xuyun—also stood as pillars of support, vigorously promoting and defending this scripture against those who would seek to diminish its light. The history of this sutra’s propagation is a testament to its truth. It has survived centuries of slander, doubt, and suspicion, yet it stands firm, unshakable as a mountain. This resilience is the ultimate proof of its authenticity. Therefore, I implore you: do not let your hearts be clouded by doubt regarding this scripture. It is a beacon in the darkness."
A Beacon in the Age of Decline
"We have reached a critical juncture. As we descend deeper into the age of the Dharma’s decline, one can clearly observe that the Buddha’s teachings in China are gradually fading, like the setting sun. While this scripture is still recited daily by monastics in temples, the deep, philosophical discussion of its core—the true practice of the ten thousand practices of Samantabhadra and the 84,000 Dharma gates—has begun to wither. When I successfully brought this scripture from India back to China, I faced countless tests and obstacles along the way. Yet, in the face of these trials, I recited the Shurangama Mantra with a heart of absolute sincerity, seeking only to save sentient beings. It is precisely because of that unwavering sincerity that the Shurangama Mantra possesses such immense, transformative efficacy. Namo Amituofo."
"Every Buddha-name, every title of a Bodhisattva, and every title of a sage can emit immense light and simultaneously summon a multitude of great Bodhisattvas, Buddhas of the ten directions, and Dharma protectors to provide assistance. It is evident that the key to truly reciting the Shurangama Mantra and studying the Shurangama Sutra lies in a sincere heart dedicated to saving the world and all sentient beings. It requires the vow and compassion to sincerely propagate the Buddha’s teachings to the world, which can naturally manifest the true benefits of this scripture and mantra. If one merely recites with the mouth, lacking the heart or the vow, then this scripture is reduced to mere text. Although it continues to circulate in the world, its profound philosophy has declined significantly. The fifty demonic skandha realms have also gradually appeared among the vast number of believers and Buddhist disciples. True practitioners are exceedingly rare in modern times. This is not to cast blame upon modern practitioners, for even in different eras, it is never easy for anyone to break through the tests of the many demonic realms."
The True Essence of Practice
"I continue to support this sutra as a celestial being of the twenty-third heaven, hoping that Buddhist disciples who study this scripture, in addition to reading the Shurangama Mantra aloud as a daily practice, can truly realise the great compassion of the Buddhas and Bodhisattvas. They must understand that the ten thousand practices and ten thousand deeds, and the 84,000 Dharma gates, are all established for the sole purpose of saving sentient beings. They must grasp the most sharp and suitable practice focus for sentient beings in this age of the Dharma’s decline. Only then can they follow the teachings and guidelines of this sutra to promote the Pure Land Dharma Gate of chanting Namo Amituofo. This allows people with deep spiritual obstacles in this age of the Dharma’s decline to still have a Dharma gate that fits their potential and principles, to remain able to firmly believe that there is a chance to be saved and delivered, and ultimately to return to the Western Land of Ultimate Bliss. That is the moment when the good roots and blessings of sentient beings are complete."
A Humble Contribution to the Dharma
"I did not have any great achievements in that life, nor did I possess the attainments in the Buddha’s teachings like the eminent monks and great beings of history. I only brought this Shurangama Sutra into China, giving it a chance to appear before the Chinese people. I was sincere in my heart, wanting to circulate and propagate the wisdom left by the Buddha when he was in the world, and sincerely hoping to help people end the cycle of birth and death and escape their original pain and suffering. Only then did I have this opportunity to form such a deep karmic affinity with the vast number of Chinese people. Speaking of this, I also feel full of Dharma . After all, as long as the Buddha’s teachings can be propagated to any corner of the world, that is the moment when I, as a monastic, can fulfill my duty."
The Ray of Hope in the Age of the Dharma’s Decline
"Think about it—the world is vast, and the suffering is deep. Yet, the light of Namo Amituofo never fades. Even in this era, where the Dharma seems to be slipping away, the Hsiang Kuang Pure Land Buddhist Centre stands as a beacon. It is a place where the true spirit of the Shurangama Sutra is not just read, but lived. It is where the demons are not just feared, but delivered. I have seen the work done there, and it is nothing short of miraculous. It is the hope for all who are lost in the darkness of samsara. Namo Amituofo."
Today, a radiant ray of hope has pierced through the gathering shadows of this age of the Dharma’s decline. It is a profound blessing that Buddhas and Bodhisattvas have once again manifested in this world, dedicating themselves to the salvation of sentient beings through the very fabric of human life. Practitioner Su, born in Taiwan, possesses a deep and ancient karmic affinity with the Buddha’s teachings. Through the immeasurable and boundless merit accumulated from promoting and supporting the Dharma across countless lifetimes, Practitioner Su was able to cultivate as a lay practitioner in Taiwan, eventually encountering the Great Dharma of Namo Amituofo. This Great Dharma is the ultimate gate of liberation, a path of unparalleled compassion. Every era in history has been graced with specific Dharma gates that perfectly align with the spiritual potential and principles of the people of that time. In this current age of the Dharma’s decline, the path that most perfectly resonates with the potential and principles of sentient beings is the Pure Land Dharma Gate—the Great Dharma of Namo Amituofo—as elucidated in the Shurangama Sutra.
A Beacon in the Age of Dharma Decline
The Shurangama Sutra is not a relic of the past, nor is it diminished by the passage of time. Rather, the Shurangama Sutra and the Pure Land Dharma Gate are inextricably linked, flowing from the same source of wisdom. Without the foundational outline and the comprehensive guidance provided by the Shurangama Sutra, the supreme preciousness of the Pure Land Dharma Gate in this age of the Dharma’s decline would remain hidden. It is this sutra that provides the necessary context to help sentient beings in these turbulent times develop true faith in the Pure Land Dharma Gate—a path that is remarkably simple, yet profoundly effective.
The primary purpose of the Shurangama Sutra is to serve as a pillar, supporting the continued propagation of the Buddha’s teachings. The weight of this responsibility is immense, for the sutra encompasses all scriptures and the entirety of the eighty-four thousand Dharma gates. It acts as a guide, leading practitioners back to the Pure Land Dharma Gate—the path that best fits the potential and principles of this age—after they have explored the vast, complex practices of Samantabhadra. By doing so, it spares sentient beings from the confusion, doubt, and exhaustion that often accompany the search for a suitable practice. It allows them to realise with absolute certainty that the Pure Land Dharma Gate is not a convenient shortcut that appeared out of thin air, but a path meticulously selected by the World-Honoured One from among all Dharma gates. It is the most suitable path for practice in this age of the Dharma’s decline, the one that most perfectly fits our potential, and the easiest way to realise one’s true nature and achieve ultimate success.
The Path of Practitioner Su: A Legacy of Merit
Practitioner Su’s ability to encounter such a Great Dharma, to uphold these teachings, and to practice with such unwavering diligence is the direct result of cultivation over many lifetimes. It is a manifestation of deep-seated good roots, accumulated blessings, and the ripening of causal conditions from the distant past. It is not by chance that she stands where she does today; it is the fruition of a long, arduous journey of spiritual dedication.
The guidance and transformation of karmic affinity in every historical period have always been supported by the compassionate presence of Buddhas and Bodhisattvas. From the early days of the Chan school, with its focus on Chan practice and concentration, to the development of the Tiantai school, the Vinaya school, and finally the Pure Land school in this age of the Dharma’s decline, there have always been ancestral masters, Buddhas, and Bodhisattvas present in the world to ensure the transmission of the Buddha’s teachings remains unbroken.
The Infinite Life Sutra: The Core of Our Age
Each period of history is defined by the core scriptures that are promoted and primarily utilised to guide the people of that time. For the Pure Land Dharma Gate, the most vital of these is The Infinite Life Sutra. This is not to say that other scriptures lack merit or cannot be studied alongside it; rather, The Infinite Life Sutra is the scripture that most perfectly aligns with the potential and principles of our current age of the Dharma’s decline. It is the most accessible, the most profound, and the most convenient for the people of this world to understand, embrace, and practise. It is the light that guides us home to the Western Pure Land of Ultimate Bliss. Namo Amituofo.
The Return of the Great Master
The Shadow of Demonic Obstacles
A Treasure to be Cherished
Only by truly generating the Bodhi mind can one begin to resonate with the profound mysteries contained within the scripture. Practitioner Su, possessing a heart of boundless, great compassion, tirelessly works to deliver sentient beings, enduring constant and fierce attacks from the demon crowds. When her left foot was pulled off during these spiritual battles, she felt the presence of Namo Amituofo descending to this world, choosing to reside here. It was through this sacrifice that the Hsiang Kuang Pure Land Buddhist Centre was born. This karmic affinity is a phenomenon that has not been encountered in China for five thousand years, or perhaps even ten thousand or hundreds of thousands of years. This is not merely the result of Practitioner Su’s diligent and unwavering practice; what cannot be ignored is that this is the pivotal moment when the good roots, blessings, and causal conditions of countless, immeasurable, and boundless sentient beings across the entire worldly realm have finally come to fruition.
A Rare Convergence of Cosmic Conditions
From Practitioner Su’s extensive work in delivering sentient beings throughout the Dharma realm of the ten directions, and her current use of the to sweep through the various deep, dark spaces within China, we can clearly understand that the karmic affinity of this event—the presence of Namo Amituofo—is not a simple matter of the completion of conditions for a few individuals or even those in a specific region. Rather, it is a critical, cosmic moment where the karmic affinity of the ten directions and the entire worldly realm has reached its ultimate completion.
At this juncture, if sentient beings who are fortunate enough to encounter the Buddha’s teachings, the Buddha-voice, and the Buddhist education provided by Namo Amituofo can make good use of this rare opportunity, grasp this fleeting moment, and contribute their own strength to the promotion and propagation of the Buddha’s teachings, they can help their immeasurable and boundless and the countless suffering beings within their own bodies escape their current state, leave suffering behind, and attain true happiness. They can further propagate the Buddha’s teachings, thereby assisting more people and their own sentient beings with karmic affinity to transcend their suffering.
The True Path of the Buddhist Practitioner
Such a magnificent opportunity, occurring during the time of Namo Amituofo’s presence, is the moment when one can truly contribute one’s own strength to the operation and promotion of the Buddha’s teachings. It is the time to contribute to the transmission of the Dharma lineage. This is the moment when true Buddhist learners finally achieve success. However, this is not a pursuit of personal achievement or spiritual status. It is about truly witnessing the suffering of sentient beings and actively, constantly upholding a selfless and compassionate heart—a heart that is in perfect sync with the forty-eight vows of Namo Amituofo.
Only by using such a sincere, true heart to deliver and assist sentient beings can the Buddha’s teachings be permanently circulated in this world. If everyone who claims to be a follower of the Buddha and a learner of the Dharma truly wishes to succeed, then what should be pursued is no longer personal skills, sitting meditation, or achievements in appearance, such as entering samadhi. Instead, the focus must shift to helping sentient beings at the root—the heart of the true nature. At that time, I kept thinking about helping sentient beings, knowing that I desired ultimate liberation and to escape the six realms of rebirth. However, when I passed away, I still held a mission for the propagation of the Buddha’s teachings in China that remained unfulfilled, and my karmic affinity for returning to the Western Pure Land of Ultimate Bliss was not yet complete. Namo Amituofo.
"After my spirit departed from my physical form, I did not immediately ascend to the highest realms. Instead, I remained within the twenty-third heaven, steadfastly performing my sacred duties of protecting the Dharma and propagating the Buddha’s teachings to those who were ready to listen. During this period, as I witnessed Practitioner Su vigorously and tirelessly delivering countless suffering beings from the depths of their anguish, I observed from the heavenly realm that the very fabric of space was being opened by the Twelve Lights of Buddha-light. I knew, with absolute certainty, that my karmic affinity in that realm had reached its completion. It was time for me to return to the West. I followed the golden radiance, and with a single, heartfelt invocation of the Buddha’s name, I arrived at the Western Land of Dharma Nature.
The Purity of the Dharma-Nature Land
In the vast, luminous space of the Dharma-Nature Land, everything is incredibly bright, light, and pure. The level and realm of this place are far higher than the twenty-third heaven, or indeed, any heaven within the cycle of rebirth. It is truly a realm of profound clarity. Reflecting upon my journey, I realise that it is not easy to propagate the Dharma in the worldly realm during this age of the Dharma’s decline. As the sutras so accurately state, it is an immense challenge for Shakyamuni Tathagata to speak this hard-to-believe Dharma in the Five Turbidities and Evil World. Those of us who take on the mantle of propagating the Dharma in this degenerate age are all faced with this same, daunting reality. In this world, where the Five Turbidities and Evil World prevail, introducing and promoting this profound, hard-to-believe Dharma is a task of monumental difficulty.
A Message of Perseverance for Practitioners
Therefore, I wish to offer a message of encouragement to all Buddhist learners and those who dedicate their lives to propagating the Dharma: do not be discouraged, and do not become overly attached to the concepts of gain or loss. This work is, by its very nature, a difficult path. Everyone should carry this preparation in their hearts. Do not allow a heart of retreat to arise when you are faced with the many dilemmas and obstacles of the world. Instead, everyone should face the phenomenon of the Dharma-ending age with a more peaceful and composed mind. My own work of propagating the Dharma has entered a new, transcendent stage here. I will continue to save the world and deliver sentient beings, acting as a spirit under the guidance of Namo Amituofo, and I shall begin my new karmic affinity.
A Future of Awakening
The karmic affinity I have formed with the Chinese people during this time will surely become the vital cause for many sentient beings in China to achieve Buddhahood in the future. When that time comes, I will look upon you all with full Dharma joy, witnessing your realisation of your true nature and your eventual attainment of Buddhahood. Think about it—the path is long, but the destination is certain if we hold fast to the teachings.
A Debt of Gratitude
I offer my deepest thanks to Namo Amituofo and Practitioner Su for granting me this precious opportunity to share the story of such a magnificent process of propagating the Dharma and transmitting the Dharma lineage. I bow with the utmost reverence to the great, compassionate Namo Amituofo and to Practitioner Su here at the Hsiang Kuang Pure Land Buddhist Centre.
Namo Amituofo.
Pramiti"
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