This is a record of an interview with Venerable Dixian, who sought at the Hsiang Kuang Buddhist Centre in Australia. He now resides in the Western Land of Ultimate Bliss. This account reflects upon his life and his journey to the Pure Land. Recorded by the chief writer, Venerable Fa Hui, on May 12, 2026.
Venerable Dixian speaks:
". I am Dixian. The Western Pure Land is truly magnificent, a realm of unparalleled dignity and beauty. For any practitioner, the ability to be reborn in the Western Pure Land signifies that one's efforts in cultivation were not in vain. Once you arrive here, you are granted an infinite spiritual life. For those of us who have truly understood the profound suffering inherent in the six realms of rebirth, this is the most critical achievement of all. Think about it—once the final breath leaves and this physical life comes to an end, if one has not yet attained the fruits of cultivation, or even managed to sever the afflictions of views and thoughts, one remains nothing more than an ordinary being, adrift in the currents of samsara."
The Peril of the Cycle of Rebirth
"The fundamental difference between a sage and an ordinary person lies in the capacity for self-mastery. This is a somewhat simplified explanation, but it holds true: those who lack this mastery cannot control the destination of their own spirit. They cannot decide when, where, or into which family they will be reborn to continue their journey through the dust of the world, using the trials of life to refine their hearts. A spirit that cannot master its own destiny is merely swept away by the flow of when it is without a body, drowning in the laws of cause and effect, unable to pull itself to safety. It might end up as a pebble by the roadside, a wisp of cloud in the sky, or even a clod of earth on the ground—these are all potential destinations for such a spirit.
This is precisely what the Hsiang Kuang Pure Land Buddhist Centre in Australia has revealed to the world through the phenomenon of 'entering space.' A spirit without mastery might enter the celestial realms, the human world, or fall into the realms of animals or hungry ghosts. If it falls into the hells, the spirit will endure unimaginable torture within the extreme agonies of those realms. That is the fruit that such a spirit must bear. Yet, how many of those suffering spirits in the hells can truly understand their own faults and errors? It is incredibly difficult for a heart of repentance to arise there, and once their sentence is served, they are simply cast back into the cycle of rebirth. If a wise person, or even one who aspires to the path of cultivation, contemplates the terror of this cycle, they would be drenched in a cold sweat. The road of samsara is treacherous; without the protection and guidance of a true spiritual friend or a virtuous teacher, it is like climbing a dangerous peak. One careless slip, and you are lost for ten thousand kalpas."
A Debt of Gratitude to Practitioner Su
"A sage, however, is different from an ordinary person. A sage can choose not to enter the cycle of rebirth again, or they may choose to return to the human world to further their own practice or to teach and transform sentient beings. If a Buddha or , like Practitioner Su, returns to the world to save beings, it is a magnificent blessing for all. Countless sentient beings will be saved; this is the true preciousness of Buddhas and Bodhisattvas in this world.
I am filled with gratitude to Namo Amituofo and to Practitioner Su. As I reside here in the Western Pure Land, I offer my most sincere prostrations to express my deep sense of indebtedness for their boundless grace and virtue. If not for the help of Practitioner Su, I would still be in the twenty-eighth heaven of the celestial realm, enjoying heavenly , yet still remaining an ordinary being bound by karma, utterly unable to master my own fate. Even in the Heaven of Neither Perception nor Non-Perception, where one enjoys the highest of heavenly blessings, I knew clearly in my heart that the hells were the true destination for my spirit. Why? Because within the of my spirit, there were hidden seeds of immeasurable and boundless karma accumulated over countless lifetimes—both good and evil. Rising to the heavens was merely the manifestation of the blessings from my good karma, but once I was cast back into the cycle of rebirth, it would be impossible to avoid creating further karma, and I would inevitably face the tortures of the hells."
The Pure Land Environment
"I am so grateful to Namo Amituofo and Practitioner Su! One is the King of Buddhas, the supreme light, the great Teaching Master of the West; the other is Practitioner Su, who has manifested the realisation of her true nature and attained Buddhahood right here in the human world. I am truly blessed to have been saved by these two, allowing me to enter the Western Pure Land and escape the suffering of samsara. Right now, I am in the pure and dignified bodhimanda of the Western Pure Land. This is the environment for practice that every cultivator dreams of. Namo Amituofo, with His great and wisdom, has established the best possible environment for us. Here, I listen to the with reverence every day. I am still practising the Pure Land Dharma Gate, still chanting the Buddha's name, but the experience is profoundly, incomparably different.
In the Land of Ultimate Bliss, there is not the slightest obstacle to one's practice. There is no pull of negative karma, no interference from , and none of the various obstacles of the physical body in the human world. It is purely a state of resting in the Buddha-light, silently and eternally pure within meditative concentration. Having gone through the experience of failing to reach the Western Pure Land and instead entering the twenty-eighth heaven, and now having listened to the Dharma under Namo Amituofo for ten years, I can see the stains that were once in my own character with absolute clarity. Now, I am even more fiercely diligent. With a purer vow and a more resolute -mind, I lead myself to hold even more tightly to this name, 'Namo Amituofo,' here in the West. Everything is contained within the Buddha-name; there are no other distracting thoughts. I am grateful for the compassionate empowerment of Namo Amituofo. Here, I have no other thoughts—only 'Namo Amituofo.' It is truly that my heart is Namo Amituofo, and Namo Amituofo is my heart."
Falling ill back then was actually a golden opportunity granted to me by the Buddhas and Bodhisattvas. Although I suffered physically, it was precisely this that allowed me to awaken, to understand that realising one's true nature and attaining rebirth in the Western Pure Land is the true manifestation a practitioner should embody. It also clarified the principle of 'If one is chanting Namo Amituofo, why would one still fall ill?' At that time, the eminent monk of my era, Venerable Yinguang, once sent me a letter with a direct reminder. I accepted his words with an open heart, filled with gratitude, and practised chanting Namo Amituofo with renewed diligence. Naturally, the medicine worked and the illness vanished—this is simply the way of nature. However, I had not truly reflected on the fact that I was burdened by too many worldly affairs. Although I took it all upon my shoulders for the sake of sentient beings, if I, Dixian, had been able to achieve a thorough and step back appropriately to focus more on purifying my own body, mind, and spirit, then given my good roots and blessings at that time, it is not impossible that I could have realised my true nature and attained Buddhahood just like my disciple, the pot-mender.
The Path of Purification
In fact, from the manifestations of Practitioner Su and my disciple, the pot-mender, one can observe the similarities between them—specifically, the part where they focus entirely on the purification of their practice.
My disciple, the pot-mender, was not familiar with the five daily services of the Buddha’s gate. Although he had left the household life, if he could not follow the collective practice of the temple, he would have been at risk of creating karma. Therefore, with my permission and assistance, he practised in a quiet place in the world, exclusively chanting the six-character name 'Namo Amituofo.' He truly went from having everything to having nothing, and from nothing to having everything. He completely let go of this physical body, thoroughly eliminated all dust and defilements of his body, mind, and spirit, and attained supreme Buddhahood. He entered the ranks of the sages instantly; he was one who realised his true nature through chanting Namo Amituofo.
Practitioner Su, on the other hand, began her practice at the mature age of over fifty. In the five years after listening to the sutras and hearing the Dharma, she practised and purified herself with fierce diligence in solitude. By exclusively chanting the Infinite Life Sutra and the holy name 'Namo Amituofo'—reciting three volumes of the Infinite Life Sutra daily, performing four hours of prostrations, and engaging in fiercely diligent morning services at two o'clock every single morning—she finally realised her true nature, attained Buddhahood, and realised the . After attaining Buddhahood, she actively entered the world, practising within the bodhimanda and delivering beings amidst the crowds. With her great meditative concentration of the Tathagata—the concentration of 'moving externally while remaining unmoved internally'—she has not been tainted by any of the confusing emotions of the secular world. Like a lotus flower, she emerges from the mud unstained, teaching many people with karmic affinity and saving immeasurable and boundless sentient beings.
The Deep Meaning of Practice
Both of these Buddhas practised with fierce diligence and purification, holding onto the Buddha-name from their initial resolve until the attainment of Buddhahood. Those who truly understand should grasp the deep meaning within this, which will be of immense benefit to their own practice.
Everything I have said above is my hope, as Dixian, that those who hear or read this will be awakened. One must understand that the foundation of practice lies in realising one's true nature and attaining Buddhahood, so that one can truly follow the Buddha and save countless suffering beings.
The path of practice must involve the dual cultivation of blessings and wisdom. Only when both blessings and wisdom are perfected can one attain supreme Buddhahood. This is a principle that many practitioners of the Buddha’s teachings understand.
The Great Test of Emotion
So, how exactly does one balance the external act of delivering beings with the internal purification of the heart? How can one walk both paths without becoming lost in the various delusions of this world, without being contaminated by them? It is said that when one encounters a situation, emotions arise—yet all these situations are merely illusory and impermanent phenomena of the world. This word 'emotion' is a great test that every practitioner must overcome; if one can overcome it, one can realise one's true nature and attain Buddhahood.
In terms of Buddhist studies, many who study the Buddha’s teachings, especially those who practise the Pure Land path, know that the holy name 'Namo Amituofo' is meant to transcend emotion and view, to leave behind all entanglements, and to sever all discriminatory . But what exactly is this 'emotion'? To put it broadly, it refers to the 'seven emotions and '—, anger, sorrow, happiness, love, hatred, and desire, as well as wealth, lust, fame, food, and sleep. However, if one understands it more thoroughly, 'emotion' is actually what we call 'spiritual attachment.' When come into contact with , the Six Roots develop various discriminations regarding the external environment, entering the Six Consciousnesses. At this point, it means that one has already been entered by external spirits.
The Danger of Spiritual Attachment
Practitioners make vows to save beings, and in the process of doing so, various external environments manifest. Interaction with people is indispensable. If one stays far away from people, how can one have the opportunity to teach them? This is an inevitable truth.
However, without deep meditative concentration, when one comes into contact with crowds, the mind experiences fluctuations and various discriminations. At this moment, one attracts spirits that are similar to one's own personality, habits, or mental notes to enter one's body. Many of these spirits are often the karmic creditors of the people one is interacting with.
This is the truth that I, Dixian, see now from the Western Land of Ultimate Bliss. This is also why, throughout history, Buddhas, Bodhisattvas, and ancestral masters have always earnestly taught practitioners—especially those who vow to deliver beings—that they must possess meditative concentration to deliver sentient beings without being 'delivered' by them. The reason is to prevent oneself from being possessed by countless spirits due to one's own thoughts and intentions during the process of delivering others.
Once possessed, it not only creates a burden on one's own body, mind, and spirit, but more importantly, as more and more of others' karmic creditors enter one's body, their interference often causes one's own body to form even more karmic ties with these people. However, this connection is no longer the original intention one had when first meeting these people. The connection formed is no longer a magnificent Dharma affinity or a path to liberation, but rather a tangled, messy, and defiled affinity of afflictions and emotional entanglements.
A Warning to Practitioners
This is something every practitioner must be cautious and fearful of. At this moment, I, Dixian, looking from the Western Land of Ultimate Bliss at Buddhism today, at the people studying the Buddha’s teachings, and even at many monastics, see that they are inevitably being possessed by too many external spirits in the process of spreading the Dharma and benefiting living beings. That is to say, when thoughts and various discriminations arise in the mind, the fluctuation of mental notes attracts spirits from outside the body to enter, which is what we call external spiritual attachment.
This body absorbs too many of others' karmic creditors—the very karmic creditors of the beings one originally intended to save—causing one to unknowingly create sins and deviate from the righteous path. At this time, the state of this body has often long deviated from the righteous path, contradicting the universal principle and the Truth.
I, Dixian, speak of this phenomenon now while accepting this interview, in the hope that more Buddhist disciples and practitioners who aspire to the Buddha’s path can hear this and wake up. They must truly understand that what one should pursue in this life is not worldly fame, wealth, or the five desires of wealth, lust, fame, food, and sleep, but a truly pure, dignified, and magnificent practice.
This means truly letting go of everything in the world, single-mindedly vowing to deliver oneself and others, and seeking rebirth in the Western Land of Ultimate Bliss. Those with sufficient blessings may even have the opportunity to realise their true nature and attain Buddhahood before the end of this life. That is like Practitioner Su at the Hsiang Kuang Pure Land Buddhist Centre right now, who can use her realised Dharma Body and countless manifestations to save immeasurable suffering beings, creating real, positive help for the human world and the spiritual realms, and bringing actual benefits to sentient beings.
The Sacred Sanctuary of Hsiang Kuang
The education of the Buddha’s teachings at the Hsiang Kuang Pure Land Buddhist Centre truly penetrates the universal principle and the reality of Truth. It is taught by Namo Amituofo to the masses and lectured by the awakened Practitioner Su. The various relationships and interactions between the spiritual realms and the human body are profound; without the Hsiang Kuang Pure Land Buddhist Centre appearing in the world, it would be difficult for people to know these deep and subtle mysteries. The most magnificent aspect is the unravelling of the mysteries of the human body, the explanation of space, and the issues of karmic creditors, spiritual attachment, and interference from demon crowds. Through the teachings of Namo Amituofo and Teacher Practitioner Xia Lianju, as well as various spiritual interviews, these truths are slowly becoming known to the public.
The opening of space is extremely magnificent and is something difficult to encounter in millions of years. Among the ancestral masters throughout history, there have been many who realised their true nature and possessed the ability to converse with Buddhas and Bodhisattvas; it is just that the world was unaware. The ancestral masters did not reveal these supernatural responses to the world because the causal conditions were not yet ripe.
At this moment, at the Hsiang Kuang Pure Land Buddhist Centre, due to the magnificent causal conditions of the three Buddhas—Namo Amituofo, Teacher Practitioner Xia Lianju, and Practitioner Su—appearing in the world, these spiritual interviews can be brought to light. This is the good fortune of sentient beings and the manifestation of Practitioner Su’s vow.
If Practitioner Su were not delivering sentient beings day and night in this world, Namo Amituofo would not be abiding in this world at this time. Therefore, all practitioners should hold the utmost respect for Practitioner Su and be grateful, again and again. It is because Practitioner Su truly takes on the suffering of sentient beings with her own body to save immeasurable and boundless suffering beings. Her heart and actions are truly in sync with Namo Amituofo, which is why, under the compassionate protection of Namo Amituofo, she can open immeasurable and boundless spaces to save the suffering beings within them. The great Chao Du currently being conducted at the Hsiang Kuang Pure Land Buddhist Centre is the most direct manifestation of this. Namo Amituofo.
Throughout the historical sutras, although the matter of 'interference by demon crowds' is mentioned, it has not received sufficient attention from all those who study Buddhism. Or, even if it is given attention, there is no direct and concrete understanding of it. Today, all practitioners should strive to understand these demon crowds within the spiritual realms. In terms of Dharma affinity, practitioners in this age of the Dharma’s decline face far more tests and obstacles during their practice than those in the era of the Image Dharma or the era of the True Dharma. The demon crowds are indeed pervasive, having penetrated deep into people's lives. A clear manifestation of this is modern technology. While mobile phones, the internet, and other technologies offer many conveniences, from the perspective of the spiritual realms, it is clear that as people use these technologies, they attract a massive number of demon crowds into their bodies, turning people into puppets of these demons. In fact, these technologies themselves are hotbeds for demons, developed under the guidance of these demon crowds while humans were under their control. People are unaware of these truths; they are deeply fascinated by the convenience and benefits of technology, not knowing that these products will obscure their inherent, clear true self and that the price paid is their very soul.
The Trap of Modernity
In an era like this, many phenomena tend to develop toward extremes. Learning how to achieve balance is indeed a necessary task. In terms of the Buddha’s teachings, following the universal principles and the righteous path is the primary duty. Since one has made a vow to study Buddhism—even to the point of setting aside worldly identities and various relationships to walk in the world as a monastic—it is with the hope that after practicing, one will obtain the true benefits of the Buddha’s teachings and enable others to do the same. In the past, due to the causal conditions of Shakyamuni Buddha’s teachings, these true benefits were mentioned throughout various sutras but were not explicitly revealed. Those who truly penetrate the sutras and achieve a comprehensive understanding, or those who have awakened and broken through the initial stages of enlightenment, can know this. Those who walk upon the summit of Vairochana not only know this but can personally receive the benefits of the Dharma.
The True Benefit of Practice
What exactly is this true benefit? It is the core principle taught at the Hsiang Kuang Pure Land Buddhist Centre: to be free from aging, free from illness, and that your spirit never dies. Where does such a magnificent and sweet fruit come from? It comes from developing the inherent abilities within one's true self. The essence of the Pure Land Dharma Gate is 'purification.' Through the purification of practice, the inconceivable abilities inherent in the spirit—the innate instincts everyone possesses—will naturally manifest. Under the blessings of the Buddha, the practices one cultivated in past lives, or specific outstanding abilities, will be highlighted first. By following the teachings of Namo Amituofo step by step, those who follow the teachings will eventually recover the various abilities they cultivated in the past, and even reach a higher level, realising their true nature and attaining the Dharma Body. The most important reliance in this is the six-character name: 'Namo Amituofo.' This Buddha-name is truly too magnificent and inconceivable. Even I, Dixian, now in the Western Land of Ultimate Bliss, possessing various supernatural powers, have still not been able to fully fathom the magnificence of this Buddha-name. Such a magnificent fruit should be cherished and held firmly.
The Difficulty of Faith
However, throughout the ages, Pure Land practitioners have often found that while it is easy to know, it is hard to practice. They know how magnificent this Buddha-name is, but they find it difficult to truly generate the vow to hold onto the name. This actually indicates that while the Pure Land Dharma Gate is easy to practice, it is difficult to understand. The key lies in 'Faith' among the of Faith, Vows, and Practice. If one can truly possess the six types of faith, one can truly unleash the magnificent meritorious power of this Buddha-name.
The Concept of Spiritual Deliverance
'Spiritual deliverance' is a concept unfamiliar to many who study Buddhism. Although 'visualization' is mentioned in the or sutras, the idea of using the chanting of 'Namo Amituofo' to perform spiritual deliverance is unheard of. A wise person will be able to understand the special and brilliant nature of the teachings at the Hsiang Kuang Pure Land Buddhist Centre. It may appear miraculous, but it is truly a direct strike at the blind spots or confusions of past Pure Land practitioners. It is like a surgical strike, allowing those who are lost to clearly understand how to practice. It depends on whether the individual possesses sufficient good roots, blessings, and causal conditions. If they do, they will naturally, under the Buddha’s blessings, understand the deviations in their past practice.
The Mission of Practitioner Su
Practitioner Su performs spiritual deliverance day and night, having already saved immeasurable and boundless sentient beings. The core of this is the six-character name 'Namo Amituofo' and the vow to save the world and all beings, which is essentially what the sutras describe as 'generating the Bodhi mind and focusing exclusively on chanting.' If Pure Land practitioners learn this method, they should understand that the Pure Land Dharma Gate is not a Lesser Vehicle teaching, but a Dharma. It can not only end the cycle of birth and death and transcend the three realms, but it can also lead one to realise their true nature and attain Buddhahood. A Buddha is an awakened being who has achieved perfection and helps others achieve it. They do not enter the six realms of rebirth, nor do they allow sentient beings to enter them. They manifest light to help all beings recover their true self and Buddha-nature. They are not 'self-liberated' individuals; they are actively saving beings. As Practitioner Su says, 'A Buddha has no self; a Buddha is always saving others.' These are indeed straightforward and true words. Current Pure Land practitioners should ask themselves: what is the purpose of their chanting? Is it for this body, or for a guarantee given by the Buddha? Or is it for the sake of delivering and saving suffering beings? If it is the former, the Buddha-name is useless; if it is the latter, this Buddha-name will manifest its power.
The Path of the Ancestral Masters
The ancestral masters who traveled on foot throughout history were essentially performing spiritual deliverance. Step by step, there was the Buddha beneath their feet, the Buddha in their mouths, and the Buddha in their hearts. Every single recitation of the Buddha-name was truly for the sake of saving beings; not a single moment was for the sake of their own bodies. Such virtue is truly admirable and convincing. The manifestation of Practitioner Su at this time is just like the manifestation of the ancestral masters traveling on foot. It is to let the public know that the Pure Land Dharma Gate is rare and magnificent. The place of practice is the place of saving beings; the place of saving beings is the place of practice. Holding the name is saving beings; saving beings is holding the name. Practice arises from the vow, and the entire practice is in the vow; practice arises from the nature, and the entire practice is in the nature. The great treasury of light within the true self has no thoughts; in the state of no-thought, it shines with great light. This is also the great light that shines during the chanting of the Buddha’s name, where the Buddha-name is the true self, and the true self is the Buddha-name. Beyond the six-character name 'Namo Amituofo,' there is no other thought. This is the core of practice, which never departs from the vow and the holding of the name.
The Necessity of the Great Vow
Seeing the manifestation of Practitioner Su, those who study Buddhism should understand: without the great vow to save the world, how can one obtain the magnificent meritorious power of this Buddha-name? Although the Pure Land Dharma Gate is an easy path, and Amitabha Buddha is of great compassion, without the Bodhi vow, everything is in vain, and it is impossible to be reborn in the Western Pure Land. This is exactly what the education at the Hsiang Kuang Pure Land Buddhist Centre promotes.
The Reality of Rebirth
Can one truly achieve rebirth in the Western Pure Land? What is true rebirth? Many people are lost in this. In true Buddhist practice, one should not get sick; this is something people must clearly understand. As for rebirth, if one's soul is already incomplete and one cannot be the master of oneself, how can one, at the moment of death, raise this thought of 'Namo Amituofo'?
The Challenge of Truth
Too many people are obsessed with the illusion of rebirth. The emergence of the Hsiang Kuang Pure Land Buddhist Centre is indeed a challenge for many Pure Land practitioners, but the value of studying Buddhism lies in truth. True rebirth should be something different and magnificent. The truth about the spiritual realms within the body is something every practitioner should understand. How to protect one's spirit lies in being completely in sync with universal principles and the righteous path. Any pollution or bias in one's character must be completely eradicated, bit by bit. Carrying karma to the Pure Land is indeed magnificent, but it cannot be done by those who have not changed their personality traits and habits; it means carrying old karma, not new karma. At this moment, I, Dixian, mention this in the Western Land of Ultimate Bliss, hoping to tell Pure Land practitioners in the world that if one cannot exert all their effort into adjusting their personality—facing it as if facing a deadly enemy—it will be difficult to have the opportunity for rebirth.
Breaking Through for the Sake of Beings
Under the leadership of Namo Amituofo and Practitioner Su, the Hsiang Kuang Pure Land Buddhist Centre has been breaking through for many years. This breakthrough is not in worldly fame or the scale of the temple, but entirely in the true salvation of beings. Especially regarding the spiritual realms, immeasurable and boundless spirits have already received salvation from Namo Amituofo and Practitioner Su.
The Light of the Buddha
When Practitioner Su was performing spiritual deliverance in China, every inch of land in China was bathed in the Buddha-light. Practitioner Su, with his countless manifestations, covered the entire country, bringing the golden light of Namo Amituofo. The Buddha-light penetrated through infinitely layered spaces, saving the suffering spirits within. Seeing these scenes, I, Dixian, was deeply moved. Such skill is truly inconceivable. Even among those who have realised their true nature, Practitioner Su is a truly remarkable individual.
The Power of the Buddha-Name
The 'King of Sutras,' the Shurangama Sutra, describes the various influences of the five skandha-demons on the human body. The 'Chapter on the Perfect Penetration of Chanting the Buddha's Name' by Mahasthamaprapta Bodhisattva allows the public to understand the importance of chanting. Indeed, chanting this 'Namo Amituofo' is the supreme method to subdue demonic enemies—simple and direct. Many people find it difficult to generate true faith in this Buddha-name. If one can believe in this difficult-to-believe Dharma, it shows the great blessings of the believer; if one can believe and truly practice, then that person has the opportunity to attain Buddhahood.
A Vow to Follow
The closer I get to the teaching master of the Western Land, Namo Amituofo, and the more familiar I become with Him, the more I deeply feel the Buddha’s great compassion and great vow. It is truly too great; I do not know how to describe the emotion in my heart with words. I vow again to follow Namo Amituofo throughout my many lives, because the cycle of rebirth is truly too painful. The karmic debts accumulated from the past are, as the sutras say, 'as deep as the ocean and as high as Mount Sumeru.' If it were not for being here in the Western Land, using the great supernatural powers of the holy assembly to view the past actions of myself or others, I, Dixian, would not have been able to truly understand the severity of this matter. Namo Amituofo.
If one truly understands this, they would never dare let the name 'Namo Amituofo' slip from their lips or fade from their heart. It is the truth. I have seen it clearly from the Western Pure Land: if a practitioner does not keep this Buddha-name in their heart and on their lips—even for the briefest of moments—it signifies that they are being pulled by their karma. It means their karmic creditors have already manifested. Every single thought creates a space; where will you end up in that space? If you cannot immediately invoke the Buddha-name, you can only drift within the currents of your own karma.
Throughout history, methods such as the 'stick' used in Chan Buddhism or the 'lion's roar' of accomplished practitioners were all intended to wake up those who had entered these spaces. Many Buddhist practitioners, especially monastics, have witnessed phenomena of or agitation within the bodhimanda. Yet, they often fail to realise that this is precisely what it means to 'enter a space.' A single deviation in thought represents the manifestation of personal habits accumulated over aeons. Once a person is pulled into a space by their karmic creditors, they often exhibit mental abnormalities, physical deformities, or erratic behaviour. This occurs because they have entered a space and failed to emerge; their soul remains trapped there to undergo retribution, or they have been kicked out of their own body by their karmic creditors.
The Power of the Six-Character Name
The concept that this six-character name can 'open up space' had never been articulated before. It was only when Practitioner Su appeared in the world at the Hsiang Kuang Pure Land Buddhist Centre, with Namo Amituofo residing there, that practitioners could finally understand the inconceivable power and merit contained within this Buddha-name through the Buddha's teachings and Practitioner Su's demonstrations.
Practitioner Su has truly utilised this Buddha-name to its absolute limit. Her vow is to save all beings—not just those in the human world, but the vast, immeasurable number of spirits in the spiritual realms. Even the demon crowds in the Demon Realm are objects of Practitioner Su's vow of salvation. The fact that 'demon crowds are merely children who have not received education' is the absolute truth. Too many of these children were controlled by demons while they were alive, committing various sins, and after death, they became 'demon children and grandchildren,' entering the Demon Realm.
The Truth About Demon Control
In China, demon crowds are spread across the entire country. People are living entirely under the control of these beings. In these extraordinary times, I, Dixian, must speak this truth directly. My intention is to hope that people will see it, hear it, and be stirred to action—to tightly hold onto the six-character name 'Namo Amituofo' and respectfully listen to the scriptures and Dharma of Namo Amituofo. Only then is there a possibility of salvation.
There are far too many demon crowds controlling people's lives. If the problem of their interference and control is not resolved, it is difficult for people to wake up. The people of China now have a glimmer of hope, and this is entirely due to Practitioner Su's great compassion. She has sacrificed her own body, and even though the demon crowds in China have attacked her in unison, she continues to exert herself in Chao Du, sending immeasurable numbers of these beings into the Western Land of Dharma Nature. The entire magnetic field of China has been purified as a result, and the situation of people being controlled by demons has been eased. I am deeply grateful for Practitioner Su's selfless salvation, which has made a 'skilful transformation' possible for China, allowing the children of China to also receive the benefits of her deliverance.
The Crisis of the Next Generation
Many children today lack moral foundations. Their inherent Goodness is covered up from a young age, and they become familiar with selfish thoughts and actions while feeling like strangers to selflessness, , and consideration for others. Consequently, they are often found by their karmic creditors at a very young age. Many children, due to their strong personalities, are possessed and controlled by demons while still young. This is all because of a lack of Buddhist education; they do not understand the universal principle or the righteous path. This situation is prevalent among the next generation, and it breaks my heart to see it. In the eyes of the Buddha, every child is a Buddha with the potential to become a Buddha. If they are guided well and nurtured properly, any one of them could become an eminent monk.
Practitioner Su has always hoped to establish schools and provide education; this is truly a matter of great urgency. The human world cannot function without the Buddhist education provided by the Hsiang Kuang Pure Land Buddhist Centre. Whether an era has hope and what its development trend will be can be observed by looking at the hearts and actions of its children. Buddhist education teaches people the universal principle and the righteous path. Pure and good thoughts can help children develop a stable Body-Mind-Spirit. Because children today lack Buddhist education from a young age, their thoughts are already heavily deviated. A selfish character represents the cultivation of the 'ego.' Every bit of this ego attracts karmic creditors and invites demons to enter the body.
The Loss of the True Self
From the Pure Land, I see many children who, having been found by karmic creditors at a young age, quickly lose their simple and pure appearance. After their soul is kicked out of their body, the body is no longer under their own control; it is controlled by karmic creditors and demon crowds. Many children do not realise that their deviated thoughts attract external spirits, and this possession becomes increasingly severe. The more they are possessed, the more severe the interference and control they suffer. Many parents feel that their child has become a different person, not realising that the body is no longer being used by the child's true self. Because of the severe possession and the entry of demons, it is difficult for the child to listen to anything their parents say.
In Buddhist teachings, filial piety and serving one's teachers are fundamental. Yet, how many children today can truly be filial? It is human nature for parents to hope their children will succeed, but if they do not use the right methods, they will ultimately fail to achieve their wishes. All of this requires people to accept Buddhist education, listen to the sutras, and understand the universal principle and the righteous path. Only then will they know what to do. If parents can practice Buddhism, starting with themselves, and teach their children selflessness, no-self, and service to others from a young age, then it is possible for their children to avoid the fate of being controlled by karmic creditors and demons.
Redefining Success
What is true success? It is not any achievement in the world, but the Goodness of the heart and the unfolding of the Buddha-nature within. Such a child is willing to sacrifice themselves to help others, knows how to think of others, is gentle and obedient to their parents and elders, and knows how to repay their country and society.
Conversely, if a child is always very subjective, has strong opinions about people and things, finds it difficult to obey others or cooperate with a group, or always puts themselves first, likes to stand at the front, and loves to show off without knowing how to be humble and modest—such a child is already a target for demon control. Even if such a child is capable, how can they be filial to their parents or serve their teachers? If they cannot do these two things, it is difficult for them to achieve success in the holy learning of the world beyond, which means it is difficult for them to practice Buddhism and become a Buddha.
The example parents set through their actions and words is extremely important. What is truly important in life? What should be the goal of life? If parents do not know the answers to these questions, their children will find it difficult to walk on the correct path. This is why the importance of the Buddhist education at the Hsiang Kuang Pure Land Buddhist Centre is becoming increasingly evident. Only by accepting Buddhist education can one truly understand that there is only one correct goal in life: to 'save the world.' This vow is one that everyone should make, because if one does not vow to save the world, one cannot save oneself.
The Path of the Pure Land Practitioner
Humanistic Buddhism is very popular in the world today, but many Buddhist practitioners seem to have forgotten the importance of the great matter of life and death, losing their correct direction. I, Dixian, must remind the world of the path this will lead practitioners towards. The concept of practicing Buddhism in the human world is indeed moving, but it does not bring peace of mind, because this world is inherently a place of agitation, and agitation attracts karmic creditors and demons. If one is not sincerely willing to leave this suffering world, how can one calm the karmic creditors within their own body and be willing to resolve the conflict?
Why do I say this? Because the reason we have harmed these karmic creditors over accumulated lifetimes is precisely because of the things of this world: wealth, fame, power, status, beauty, or family, affection, and friendship. As long as there is a shred of selfishness, as long as one still clings to anything in this world, that is a major reason why karmic creditors cannot resolve their grievances with you. If you cannot resolve these grievances, how can you call yourself a practitioner? When the time comes for the karmic creditors to seek revenge, the outcome of aging, sickness, and death will be unavoidable. The resulting physical and mental abnormalities go without saying, and in the process, how much more sin will be committed under the control of these karmic creditors?
I want to tell current practitioners that you must understand why you are practicing Buddhism. The most fundamental thing is to leave suffering behind. If practicing Buddhism cannot resolve the grievances with your own karmic creditors, then 'suffering' is unavoidable, and it will be a suffering of extreme pain. I ask you, if practicing Buddhism is so painful, why practice at all? And if others see that you practice Buddhism but are no different from those who do not—unable to master yourself, suffering from aging, sickness, and death—why would they ever want to practice Buddhism?
In this Dharma-ending age, what should Pure Land practitioners do to walk a path different from the past? This is indeed a matter worth deep reflection. It is not for any worldly benefit, but to truly unleash the power of the Buddha's teachings, bring people the real benefits of the Dharma, and embody the value of the Buddha's teachings. The teachings of the World-Honoured One are the unchanging Truth. Regardless of how the methods of practice change, they will never deviate from the universal principle and the righteous path. The Body-Mind-Spirit healing and spiritual interviews at the Hsiang Kuang Pure Land Buddhist Centre are indeed a new path. This is based on the teachings of our original teacher, Shakyamuni Buddha, while further deepening into the Pure Land Dharma Gate, developing the practices of inviting spirits and opening up space to interview beings in the spiritual realms to save them. Namo Amituofo.
To truly embrace such a magnificent Dharma, one must develop genuine faith. This requires the listener to have a profound understanding and personal experience of what it means to suffer. Today, Buddhist practitioners must ask themselves: where does my satisfaction lie? Is it in the various illusory appearances of this world, or in the sense of security found in the prospect of rebirth in the Western Pure Land of Ultimate Bliss? If one has a clear understanding of the suffering of others, a clear understanding of one's own suffering, and a clear understanding of one's inability to be the master of one's own fate, then a practitioner will inevitably seek a way to leave suffering behind. That is the true Truth. When faced with the suffering of not getting what one wants, can you be the master of your own mind? When the Five Aggregates are burning intensely, can you be the master? In the face of fame and fortune, can you remain unmoved? Can you uphold the precepts? In the face of external criticism, can you remain indifferent to gain or loss? Why do we study Buddhism if not to resolve these very issues? Practitioners should reflect inwardly on whether the path they are currently walking can truly resolve these problems—especially the suffering of aging, sickness, and death. Can you truly transcend these pains? This is an important standard for examining whether one's practice is heading in the right direction. A true practitioner should indeed be free from the mutations of aging, sickness, and death.
The Truth of Realising One's True Nature
Regarding the realisation of one's true nature, I have seen in the Western Pure Land that very few modern practitioners believe they have the opportunity to achieve this. This is a matter that causes me, Dixian, great lamentation. Given this premise, what is it that most practitioners are actually pursuing throughout their entire lives? If a Pure Land practitioner can follow the teachings, it is an absolute truth that they can attain Buddhahood in one lifetime. But what exactly is the realisation of one's true nature? Indeed, Buddhist practitioners do not have a sufficient understanding of this, as those who have realised their true nature are difficult to encounter. Practitioner Su of the Hsiang Kuang Pure Land Buddhist Centre is precisely such a rare and precious awakened being. In his Dharma education, he reveals the truth of the countless manifestations. It turns out that these countless manifestations are the immeasurable and boundless sentient beings within the cells of one who has realised their true nature. These beings were originally the karmic creditors of the practitioner before they attained awakening. After practicing the Buddha’s teachings, the awakened being uses their heart to lead the cells of their entire body, transforming them into pure and good mental notes, while constantly holding the Holy Name of Namo Amituofo to lead all the beings within their body to chant together. When one realises their true nature, the immeasurable and boundless beings within their cells can also realise their true nature in that same lifetime. This is the origin of the countless manifestations.
A True Buddha Residing in the World
Practitioner Su uses these countless manifestations to perform spiritual deliverance, saving immeasurable and boundless beings. The scope of his Dharma reaches across the entire Dharma Realm, the vastness of the Dharma Realm, the Milky Way, the Earth, the universe, the heavens beyond the heavens, and even the hells. The reason Practitioner Su’s Dharma voice can reach every corner of the Dharma Realm is that he performs spiritual deliverance day and night throughout the vastness of the Dharma Realm. Wherever Practitioner Su has been during his deliverance work, those spirits have the opportunity to hear his Dharma talks. The true action of saving the world and its beings is displayed to the fullest in Practitioner Su. After seeing this from the Western Pure Land, I could not help but exclaim: A true Buddha is responding to the world, saving all boundless suffering sentient beings.
A Journey Beyond Belief
I am extremely fortunate to have been saved by Practitioner Su and guided to the Western Pure Land. At that time, I was in the twenty-eighth heaven of the desire realm, enjoying a pure and peaceful life. My mind was in a deep meditative state, completely undisturbed and at peace. Suddenly, a golden light appeared, and a voice echoed in the air: Old Monk Dixian! Under the illumination of that golden light, I was transported in an instant from the twenty-eighth heaven to the Hsiang Kuang room in Shiding, Taiwan. Later, it was Practitioner Su who sent me to the Western Pure Land. This is truly hard to believe. If I, Dixian, had not experienced this with my own spirit, I might not have believed that there is someone in this world with such skills, capable of directly sending spirits to the Western Pure Land. There has never been any record of this in the sutras.
The Core of the Pure Land Dharma Gate
It turns out that the practice of the Pure Land Dharma Gate not only allows one to be reborn in the Western Pure Land and attain Buddhahood in one lifetime, but also enables a practitioner with the great vow to save beings—after realising their true nature and attaining Buddhahood—to gain the ability to lead spirits to the Western Pure Land after continuously accumulating merits and virtues. This includes the implementation of Body-Mind-Spirit therapy, which is the so-called inviting of spirits. By inviting out the spirits that cause physical illness within the human body and sending them to the Western Land of Dharma Nature, such ability is also due to Practitioner Su’s continuous deliverance of beings and accumulation of merits. His merits are immeasurable, which is why he can perform Body-Mind-Spirit therapy for others. This is the true embodiment of what is said in the sutras: Amitabha Buddha is the Great Physician.
From this, we can see that chanting the Buddha's name and performing spiritual deliverance is indeed a core of the Pure Land Dharma Gate. In the past, the World-Honoured One did not explicitly state this in the sutras, but now, after Practitioner Su has personally realised the Buddha-fruit, he has demonstrated this supreme and wonderful Dharma to the public. It is truly a once-in-a-thousand-years opportunity.
A Call to Seek the Dharma
Practitioner Su of the Hsiang Kuang Pure Land Buddhist Centre manifests the state of no aging, no sickness, and no death. This is the factual truth. Those who are connected by karmic affinity should come to pay their respects and seek the Dharma. A human body is difficult to obtain, and the Buddha’s teachings are difficult to hear. Being able to encounter Namo Amituofo residing at the Hsiang Kuang Pure Land Buddhist Centre is a magnificent causal condition that is difficult to encounter in millions of years. Pure Land practitioners should quickly come to this Buddha-land to seek the Dharma. This will give you the opportunity to bring about a earth-shattering transformation in your practice. Realising one's true nature is not out of reach; by following the teachings at the Hsiang Kuang Pure Land Buddhist Centre, everyone has the opportunity to realise their true nature and attain Buddhahood. I hope that Buddhist practitioners will have deep faith, make the great vow to save the world, and truly follow the Buddha’s actions.
Now, as I, Dixian, witness the manifestation of Practitioner Su from the Western Pure Land, my heart is filled with longing. I make a vow to practice diligently, attain the Buddha-fruit, and in the future, like Practitioner Su, save all boundless suffering sentient beings in the world.
Gratitude to Namo Amituofo. Gratitude to Practitioner Su.
