The Monk Who Carried the Sutra in His Flesh

This is a record of an interview with Venerable Pramiti, who sought Spiritual Deliverance at the Hsiang Kuang Pure Land Buddhist Centre in Australia. He now resides in the Western Land of Dharma Nature. This account reflects upon his life approximately 1,300 years ago. Recorded by the chief writer, Shi Faru, on March 10, 2026.

Venerable Pramiti speaks:

"Namo Amituofo. I am Pramiti. I do not dare to call myself a 'Venerable' or a 'Sage'; please, simply address me as a monastic. Over 1,300 years ago in India, following the passing of the Buddha, the development of Buddhism faced many trials. This was a necessary process within the 'Dharma-fate' of the teachings, and a trial that all beings in this worldly realm must endure during the age of the Dharma’s decline.

The transmission of the Buddha’s teachings is deeply connected to the great causal conditions of countless beings. Every monastic, every Dharma protector, and even every lay practitioner interested in the Buddha’s teachings carries a share of the responsibility for spreading the Dharma. The Buddha’s teachings are not merely historical records or simple literary documents; they are the living record of every word and every step the Buddha took during his time in India two thousand five hundred years ago. Through these written words, we describe the Buddha’s brief yet precious time in this world, using his own body, mind, and spirit to educate and transform beings across the ten directions. Through these records, countless beings and spirits can receive the benefits of the Dharma."

A Vow to Save the World

"These benefits allow beings to truly see through the various sufferings and illusory phenomena of this worldly realm. By perceiving the true nature of the world, they can generate the genuine conviction required to escape the six realms of rebirth. It allows all beings with karmic affinity to witness the words and deeds of the Buddha from two and a half millennia ago. This is the duty of every monastic; it is our inherent 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 of India’s history. However, I truly possess a sincere heart for the propagation of the Dharma.

I understood the vastness and preciousness of the Buddha’s teachings. I knew that the Dharma could provide real help, enabling beings in this worldly realm to see the essence of suffering and find the true direction in life. Therefore, I was deeply committed to promoting and disseminating the sutras, and I dedicated my entire being to this cause."

The Weight of the Dharma

"When Great Master Xuanzang brought the Dharma from Nalanda University back to the Tang Dynasty, he propagated the teachings along the way, and I hold him in the highest esteem. Thinking of the many beings—nations, people, royalty, spirits, and even beings from the demon realms—who encountered the Dharma and received its benefits along his journey, I am deeply moved. I am truly happy for all those beings who had the karmic affinity to be part of that magnificent pilgrimage. I know that the many eminent monks who came to Nalanda University to seek the Dharma, as well as those who translated the scriptures, were all beings of significant background.

This does not mean they were merely royalty or powerful figures; rather, they were all Buddhas and Bodhisattvas who had returned, possessing deep karmic affinity with the Dharma. From their temperament and speech, and from the limited scriptures they had in their home countries, they were able to generate supreme faith in the Buddha’s teachings. They understood that the Dharma could bring real benefits to the people, and with such profound wisdom and insight, they made great vows. In an era when transportation was extremely difficult, the roads were treacherous, and the journey was a matter of life and death, they were still able to traverse mountains and rivers to reach Nalanda University. The fact that they could bring such a vast quantity of scriptures and theoretical works back to their countries to translate and propagate them proves they were all ancestral masters and returning Buddhas and Bodhisattvas."

The Hidden Truth of the Shurangama Sutra

"The propagation of the Dharma has always been tested by various forces. Any elder, lay practitioner, monastic, or Dharma protector who has tried to assist in this work understands that if one wishes to promote the 'Great Dharma,' one will always encounter heavy obstacles and trials. Only with a deep and firm vow can one break through such difficulties and successfully transmit the Dharma to the world. The transmission of the Buddha’s teachings is never easy.

The Buddhist canon, including the Tripitaka—the Sutras, Vinayas, and Shastras—contains the 84,000 Dharma gates, and its depth and breadth far exceed the imagination of ordinary people. Among these, the crucial sutras that have affinity with beings in the age of the Dharma’s decline, and which meet the needs of that era, are the key texts that can be passed down to future generations to influence and save many beings.

This includes the well-known Shurangama Sutra, which is widely recognised by later generations and remains one of the most important texts for daily practice in many schools. In truth, no Dharma gate is higher or lower than another, yet every sutra and gate has its own unique Dharma affinity, and the beings they can save are different. The Dharma affinity of the Shurangama Sutra lies in China, in the Great Tang Dynasty. I learned in a deep meditative state that this sutra had a profound connection with China and the subsequent development of Buddhism. Without this sutra, the propagation of the Dharma would lack a significant source of strength. Great Master Xuanzang and Master Divakara had not been able to bring the Shurangama Sutra back to China for translation.

This was not because they failed to notice the sutra, nor because they thought its meaning was insufficient, but because the Indian royal court at the time prohibited the circulation of such precious texts outside the country. They believed that by guarding this hard-won treasure, they could accumulate the merit of protecting and propagating the Dharma, thereby seeking stability for the royal family and the government. However, to truly utilise the Buddha’s teachings and accumulate real merit, one must circulate the precious Dharma widely, spreading it to every corner of the world and using various languages to save beings. Only then can the true meaning of the Dharma be realised and the affinity of each sutra be expanded."

The Price of the Dharma

"This was one of the important principles demonstrated by Shakyamuni Buddha while he was in the world. Only by planting the Dharma deep within the heart of every being can we give them the chance to wake up from the ocean of karma in this worldly realm. I understood this truth, so I made a vow to find a way to propagate the Shurangama Sutra. The sages who came from the Great Tang Dynasty had all requested this great Sanskrit sutra. Master Zhiyi, in particular, was extremely devout in his request. Although Master Zhiyi had never seen this sutra, his sincere request gave me a very clear and profound indication: this sutra had to be transmitted to the Great Tang.

Master Zhiyi’s manifestation and demonstration showed that this sutra had a very deep affinity with the Great Tang and with the practitioners of Buddhism throughout the various dynasties of China; it would influence the transmission of the Dharma for generations to come. I realised this profound meaning, so I began to plan how to bring the Shurangama Sutra to China. However, the national border inspections were strict. They would inspect monastics one by one, especially fearing that they might take top-tier, restricted scriptural materials out of the country. If the sutra were to spread to other neighbouring countries, the royal family would lose their exclusive hold on it. To break through this obstacle and prohibition, I copied the sutra onto very thin silk, cut open my own arm, buried the scriptures inside, and stitched the wound shut. Once it healed, I could set out for the Great Tang. Why did I not simply memorise the sutra to bring it to China? While memorisation would indeed bypass inspections and restrictions, the Shurangama Sutra is not a small text. To recite it perfectly, without missing a single word, requires a level of skill that is truly immense."

"Namo Amituofo."

"I personally did not even possess such ability, nor would I dare to rashly attempt to transmit such a lengthy text to China purely through memory. After all, every single word and phrase of the Buddha’s teachings is of the utmost importance and must be handled with extreme caution. Even a single character of difference could potentially lead to a completely different meaning. Given that this sutra shares a profound Dharma affinity with China, the karmic consequences of even a minor error would be truly terrifying. I do not possess such arrogance to boast that I could memorize the entire sutra perfectly, nor could I claim to circulate the Buddha’s teachings in China with absolute, word-for-word accuracy. This is my own humble self-assessment. This vast and profound sutra is not something that can be considered 'finished' simply by arriving in China. After all, the language and script used for recording it at the time were Sanskrit. To circulate it in China, it had to be rendered into the local language; the Sanskrit had to be translated into Chinese."

The Necessity of Translation

"Only by doing so could more people understand it and even take the initiative to study it. We had to lower the barriers and difficulties in reading and learning so that the Buddha’s teachings could be spread throughout the world. This relied entirely on transcribing the Sanskrit original with absolute precision. Once in China, we had to seek out those capable of translation to work together to render this precious and profound Great Sutra into Chinese, which everyone could comprehend. To ensure that everyone was working from the same original text during the translation process—rather than filling in gaps or losing the original meaning—the safest approach was to transcribe the Sanskrit original completely and clearly. This allowed the translation institutions of the Great Tang Dynasty to have a unified manuscript to follow."

"The journey to the Great Tang was not an easy one. The path taken by Great Master Xuanzang was one of 'nine deaths and one life,' and I did not have the absolute certainty that I could travel back to China using his methods and routes. I could only protect the Shurangama Sutra and bring it to China via other paths. At that time, maritime shipping in the South China Sea was well-developed, so I boarded a ship from the nearest port in Northern India to travel to China."

Spiritual Obstacles and the Collective Karma

"In truth, it was not that the propagation of the Buddha’s teachings was strictly forbidden at the time, but I could observe that the collective karma of China was at work behind the scenes. There was a force that did not want the Buddha’s teachings to enter China, nor did it want this vital sutra to circulate and help future generations learn the Dharma."

"As is well known, the Shurangama Sutra has remarkably clear efficacy and responses, and the mantras within it are extremely efficacious. Furthermore, every country along the border posed a risk of such scrutiny. I knew full well that if I proceeded toward the Great Tang by land, I would likely be intercepted halfway. Even though I had hidden the sutra very discreetly, the spiritual realms are not limited by physical eyes. They could instantly perceive the light radiating from the sutra hidden within my arm and would immediately subject me to rigorous inspection. I feared that I would not pass many checkpoints before being discovered, thereby blocking the propagation of the Buddha’s teachings."

Divine Protection at Sea

"Thus, under the blessing of the Buddhas and Bodhisattvas, my intuition told me that I must take the sea route to safely deliver this sutra to China. Of course, even on the maritime route, I was subjected to interference from various demons. However, even when they stirred up great winds and waves, it did not shake my determination to propagate the Dharma. Even if I had fallen into the sea, my physical body could still protect the sutra from destruction. As long as I had a single breath left, I would proceed step-by-step to bring the Shurangama Sutra into China. Fortunately, there were not many human checkpoints or obstructions on the sea. Moreover, the merchants and crew on the merchant ship I boarded were all Dharma protectors with good roots from past lives who came to assist me."

"Coupled with the fact that I continuously chanted the Shurangama Mantra along the way, and because the Buddhas and Bodhisattvas knew the importance of propagating this sutra to China, I was blessed and escorted by them throughout the journey. This is how the sutra was able to arrive safely in Guangzhou."

The Translation at Zhizhi Temple

"Through the so-called Maritime Silk Road, I passed through the Bay of Bengal, the Strait of Malacca, and the South China Sea, finally arriving in Guangzhou, China. When I first arrived, Guangzhou was not yet a bustling centre for translation. However, very fortunately, the Dharma affinity for translation was located at Zhizhi Temple in Guangzhou. At that time, I met several eminent monks and great masters of translation, including Meghashikha and Huaidi. These two masters immediately recognized that the sutra I had brought back was the famous Shurangama Sutra. They were also very surprised that this sutra could be brought out and successfully transmitted to China, as this sutra was not meant to circulate outside. Yet, I had brought it out. Everyone shared the consensus that this Shurangama Sutra was exceptionally precious because its circulation was extremely difficult. It is widely known that this sutra could exert a vast influence in China, and everyone understood that the background and significance of this sutra were profound."

"The environment at that time was a severe era controlled by hordes of demons. To break through in China, one had to rely on a sutra like the Shurangama Sutra, which possesses immense power and is sufficient to break through the interference of these hordes."

A Guide for the Age of the Dharma’s Decline

"In later generations, this sutra was designated by ancestral masters and venerable masters as an important daily practice for many Buddhist sects, and it was even mandated to recite the Shurangama Mantra in the morning. Many Buddhists can quickly and fluently recite the Shurangama Mantra precisely because the efficacy of this sutra and its mantra heart is inconceivable. This makes it an indispensable and important sutra for practitioners to avoid interference from demons and to purify the bodhimanda."

"On a deeper level, this sutra is intended to let all Buddhists who recite it realize the illusory nature of this world, thereby generating a heart of renunciation. It further clarifies the importance of realizing one's true nature, as well as the fundamental principles of the true heart and the true self-nature. One does not seek externally; rather, one puts in the work within the heart. Such profound meanings and philosophy are fully elucidated in this sutra through dialogue and debate. Furthermore, this sutra holds the deepest meaning as a vital guide for the transition between the 'Age of Semblance Dharma' and the 'Age of the Dharma’s Decline.' It clearly points out the various demonic illusions one will encounter while sitting in meditation and cultivating meditative concentration during the Age of the Dharma’s Decline, and it lists the 'fifty types of skandha-demons.' In reality, the many illusions in the Age of the Dharma’s Decline are far more than these fifty; these fifty are simply an attempt to categorize and plan for the various illusory realms and demonic tests."

"However, the many subtle illusions in the finest details—even those on the border between Buddha and demon, where magic and demonic realms use minute differences to interfere with practitioners—are ubiquitous. If one cannot distinguish the differences between Buddha and demon, and truly understand the essence of the Buddha’s teachings, how can one avoid demonic interference while sitting in meditation and truly break through the levels of practice? This sutra is meant to point out this deep and profound truth. The reason this sutra attracts interference from hordes of demons is precisely because it reveals the key to how they control human nature and points out the focus of their destruction of practitioners."

The Path of Reciting the Buddha’s Name

"In the Age of Semblance Dharma and the Age of the Dharma’s Decline, practitioners are interfered with by hordes of demons because we cannot distinguish between Buddha and demon in these subtle areas, nor do we understand that practice, sitting in meditation, and cultivating meditative concentration are not for oneself. Especially when practicing the Buddha’s teachings in the Age of the Dharma’s Decline, one should generate the Bodhi heart through Mahayana Buddhism, with a heart to truly save beings; this is the only truly ultimate Dharma door. In fact, all Dharma doors are equal; it is just that the Dharma doors corresponding to the capacities of beings in different eras are slightly different. This is a situation that manifests naturally, not something determined by human analysis of which Dharma door is superior."

"In the Shurangama Sutra, it is specifically pointed out through the dialogue between the Buddha and his disciples: in the Age of the Dharma’s Decline, the important Dharma door for practice is the 'Buddha-name recitation' method from the 'Chapter on Mahasthamaprapta Bodhisattva’s Perfect Penetration through Reciting the Buddha’s Name' and the 'Ear-root Perfect Penetration' method of Avalokiteshvara Bodhisattva. In fact, these two methods are one, not two. The so-called 'reversing the hearing to hear the self-nature' refers to the need to be able to practice the Buddha’s teachings by reciting the Buddha within one's self-nature with a true heart and Buddha-heart, and by awakening the Buddha-nature within. The focus of this method lies in pushing forward the Buddha-heart, Buddha-actions, and Buddha-vows to save the world and deliver beings, through mental notes, oral recitation, heart recitation, ear recitation, and even having every cell in the body recite the Buddha’s name."

"Therefore, in Guangzhou at that time, everyone knew the importance of this sutra and knew that if it were to be circulated, it would inevitably face heavy demonic obstacles and tests. Now that it had finally been circulated into China, we had to translate and widely circulate this sutra as quickly as possible to break through the restrictions of the hordes of demons. This sutra was not easily obtained; at that time, there was only this handwritten manuscript and our oral accounts. We had to quickly convert the Sanskrit, which was difficult to circulate, and the content in a foreign language that everyone did not understand, into Chinese characters that could be widely circulated and copied, to ensure that this sutra was preserved in China. Otherwise, if it were presented only in a foreign language or Sanskrit, it would not be easily understood or valued by the people."

"Even if it were copied and circulated in Sanskrit, people might not necessarily understand the profound philosophy and ultimate meaning within it. Therefore, there had to be Sage lay practitioners and Dharma protectors who could understand the preciousness of this sutra to ensure its promotion in China."

"With this understanding, we began the work of oral translation and verification. However, even with the initial translation, it still lacked refinement for later circulation. After all, the initial translation was based on the cultural background and terminology of India; for people in China, it still lacked the vocabulary and phrasing that matched the culture of Tang Dynasty China."

"Namo Amituofo."

"Such stiff and awkward translations could not resonate with the people's general understanding of the Buddha's teachings at that time. The terminology also differed significantly from many of the sutras that had already been translated. Fortunately, I was able to meet Lay Practitioner Fang Rong. At that time, I did not know his true identity; I only knew he was a scholar well-versed in literature. I could see that he possessed a profound Dharma affinity, and I was able to perceive his origins across many lifetimes. Thus, I invited him to join the effort to translate the Shurangama Sutra. Lay Practitioner Fang Rong himself had a deep connection to the Dharma and a solid foundation in Buddhist philosophy. He must have been nurtured by the Dharma while in the capital, which was a credit to Great Master Xuanzang and the successive ancestral masters who had worked to propagate the Buddha's teachings from India to China. Lay Practitioner Fang Rong had also heard rumors about Great Master Zhiyi seeking the Shurangama Sutra. Although the term 'Shurangama Sutra' was not yet widely known, the lay practitioner vaguely understood that the content and efficacy of the sutra—which had been transmitted orally by Indian monks—matched the descriptions of a text capable of breaking through spiritual obstacles. However, he did not know that the text I had brought was indeed the Shurangama Sutra. After my explanation and invitation, he understood that this was the very sutra he had heard of."

A Collaborative Effort for Posterity

"After understanding the origins of this Shurangama Sutra, the difficulty of seeking the Dharma, and the pivotal role this sutra would play in the transmission of the Dharma lineage for future generations—especially during the transition from the Age of Semblance Dharma to the Age of the Dharma’s Decline—the lay practitioner was willing to actively assist us in polishing and proofreading the text.

The polished text was repeatedly verified and checked by several of us to ensure that the meaning remained faithful to the original intent of the sutra and that it would be unobstructed in its circulation. Therefore, the language and literary style were not only rich but also very convenient and easy to understand for circulation, recitation, and transcription. At the time, we also referred to many contemporary translations and examples of Buddhist sutras to ensure that the language used was consistent with other widely circulated scriptures.

For some Buddhist technical terms that had not yet been translated, we largely adopted transliteration rather than making major changes, ensuring that the original meaning of the sutra could be accurately passed down.

As for future generations who might wish to translate or circulate this transliterated version further, they would not face translation difficulties due to phonetic omissions. As long as the sounds are preserved, there will still be opportunities to compare them with the original Sanskrit texts in the future. By matching the same sounds to the same words and phrases, the accuracy of the translation can be guaranteed. Once I was certain that the translation process had reached a sufficient stage, I left China with peace of mind and returned to India."

The Guardian of the Dharma

"At that time, I knew that the promotion of the Shurangama Sutra had gained stability. As I had expected, the sutra was later brought back to the capital and promoted extensively, and many scholars and refined individuals found the benefits of the Dharma within it. Subsequently, this sutra began to circulate among various schools and sects.

After returning to India, I had hoped to use the same method to circulate other sutras. However, the restrictions on review were even stricter—one could say the interference from demons was even more intense. Following the Causal Conditions of the time, I did not circulate other sutras, but I continued to search for whether there were other scriptures with deep Dharma affinity to China that needed to be spread. I kept in mind my duty as a monastic to propagate the Dharma. I knew my affinity with China was profound, but until I passed away, I never had another opportunity to circulate sutras to China. After I passed away, I ascended to the twenty-third heavenly realm. I could have entered samadhi to sit in purity, but my heart and mind were constantly focused on supporting the propagation of the Buddha's teachings in China.

This is the reason for my deep and profound Dharma affinity with China. I have continued to observe the situation of the propagation of the Buddha's teachings on earth from the heavenly realms, and I have continued to protect this Shurangama Sutra as a celestial being, ensuring that its transmission is not interrupted by the interference of demons. I am also deeply moved by the many Buddhas and Bodhisattvas who have returned to vigorously promote this Shurangama Sutra. This sutra is often slandered by demons, who claim it is a sutra of unknown origin, a forgery, or a text fabricated by scholars."

The Truth Beneath the Slander

"However, whenever people raise doubts, there are always ancestral masters and venerable masters of true, sincere practice who use their lifelong cultivation to protect and defend this Shurangama Sutra. With their true, sincere practice, their profound understanding of the intent of the major sutras, and their achievements in the cultivation of their own spirits, characters, and true self, they explain this sutra to the masses and teach the vast number of people its true meaning.

This also shows that this sutra actually coincides with the true core of the Buddha's teachings and the various schools of Dharma that focus on awakening one's true nature. The ancestral masters have constantly explained to people the concept of 'relying on the Dharma, not on the person,' and that one should not be suspicious just because the source and origin of this sutra differ from the way other sutras are circulated.

Many practitioners, after studying this sutra, have been able to quickly understand its deep meaning because the words are both suitable for their capacity and in accordance with the truth. The Buddhist meaning of this sutra can be said to be infinite and layered, and different people always find the parts that resonate most deeply with their own Dharma affinity after seeing this sutra. This is the moment when the good roots of the Buddha's teachings, planted in their Alaya consciousness over many lifetimes, manifest. Whenever demons try to manipulate human hearts and make people doubt this sutra, I use the method of chanting this Shurangama Sutra and the Shurangama Mantra to make the demons retreat.

By doing so, I protect the Buddhist followers who study this sutra, giving them the opportunity to avoid the interference of demons and to truly understand the real meaning of the Buddha's teachings described in this sutra through their own realizations of their true self and spirit. The full name of this sutra is the 'Shurangama Sutra of the Great Buddha Crown's Tathagata's Secret Cause of Cultivation and Verification of the Ultimate Meaning of the Bodhisattvas' Ten Thousand Practices.' Although it is abbreviated as the 'Shurangama Sutra,' the complete translation shows that this sutra encompasses the 84,000 Dharma gates: including the Tathagata's cause for becoming a Buddha, the ten thousand practices of Samantabhadra, and the true philosophy of the Shurangama Sutra for breaking through demons and eliminating false realms and illusions. At the same time, it points out the key focus of the 'chanting Buddha's name' practice for practitioners in the Age of the Dharma’s Decline, who have the 'sharpest ear faculty.' This sutra was first brought to China across the ocean through the sincere heart of Great Master Zhiyi in seeking the Dharma, through a very difficult process; and it was only through the dedication of many Dharma-protecting Bodhisattvas in translating it that it had the opportunity to be seen by the Chinese people and the vast number of Chinese Buddhist practitioners. Later masters, such as Great Master Hanshan and Great Master Xuyun, also vigorously promoted and protected this sutra. It can be seen that the entire process of the sutra's propagation was not easy, and the fact that it still stands firm after suffering so much slander and suspicion proves the authenticity of this Buddhist scripture. Therefore, everyone should not have any doubts about this sutra."

A Call to Sincere Practice

"This sutra has now reached a stage where, after entering the Age of the Dharma’s Decline, one can see that the Buddha's teachings in China are gradually declining. Although this Buddhist scripture is still read as a daily practice by monastics in temples, the discussion of its philosophy and its true core—the practice of Samantabhadra's ten thousand practices and the 84,000 Dharma gates of the Buddhas and Bodhisattvas—has gradually faded. When I first successfully brought this sutra from India to China, I faced many tests along the way. While facing these tests, I also used a sincere heart to save beings to chant the Shurangama Mantra, and it is precisely because of this that the Shurangama Mantra can exert such great efficacy.

Every Buddha-name, every title of a Bodhisattva, and even the names of sages can emit immense light and simultaneously summon many great Bodhisattvas, Buddhas of the ten directions, and Dharma protectors to assist. It can be seen that the key to truly chanting the Shurangama Mantra and reading the Shurangama Sutra lies in a sincere heart to save the world and deliver beings. That vow and compassion to sincerely propagate the Buddha's teachings in the world can naturally exert the true benefits of this sutra and mantra. If one merely chants with the mouth without heart or vow, then this sutra will remain only as words. Although it will still circulate in the world, its philosophy will have declined significantly. The fifty demonic states are gradually appearing among the vast number of believers and followers of the Buddha's gate; true practitioners are very rare in the modern era. This is not to blame modern practitioners, because even in different eras, it is very difficult for everyone to break through the tests of many demonic states.

As a celestial being of the twenty-third heaven, I continue to protect this sutra. I hope that Buddhist disciples who study this sutra, in addition to reading the Shurangama Mantra as part of their daily practice, can truly realize that the 'ten thousand practices and 84,000 Dharma gates' of the Buddhas and Bodhisattvas are all for the sake of the great compassion of saving beings. I hope they understand the most beneficial and suitable practice focus for beings in the Age of the Dharma’s Decline, so that they can follow the teachings and guidelines of this sutra to promote the 'Pure Land Dharma Gate of chanting Namo Amituofo.' This allows people with heavy spiritual obstacles in the Age of the Dharma’s Decline to still have a suitable practice method, to still firmly believe that they have the opportunity to be saved and delivered, and to eventually return to the Western Land of Ultimate Bliss. That is the time when the good roots and blessings of beings are fully matured.

I have not achieved much in this life, nor do I possess the profound Buddhist attainments of eminent monks and venerable masters. I merely brought this Shurangama Sutra into China, giving it the opportunity to appear before the Chinese people. I truly made a vow to circulate and propagate the wisdom passed down by the Buddha when he was in the world. I sincerely hope to help people end the cycle of birth and death and escape their original suffering and hardships, which is how I had the opportunity to form such a deep Dharma affinity with the vast Chinese people. Speaking of this, I also feel a sense of Dharma joy. 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, have fulfilled my duty."

Namo Amituofo.

Today, in this age of the Dharma’s decline, a ray of hope has appeared: the Buddhas and Bodhisattvas have once again manifested in this world, taking on human form to save sentient beings on a vast scale. Practitioner Su was born in Taiwan and possesses a profound Dharma affinity. With this affinity, and the immeasurable and boundless merits accumulated from lifetimes of propagating and protecting the Dharma, Practitioner Su was able to practice as a lay practitioner in Taiwan and encounter the supreme Dharma of Amitabha. This Amitabha Dharma is the ultimate path to liberation. In every era, there are Dharma gates that are suited to the times and the principles of the age. In this age of the Dharma’s decline, the path that most perfectly aligns with the potential of sentient beings and the truth of the Dharma is the Pure Land Dharma Gate—the Amitabha Dharma—as described in the Infinite Life Sutra.

The Continuity of the Dharma

The Infinite Life Sutra has not been rendered obsolete by the passage of time. Rather, it shares a direct lineage with the Pure Land Dharma Gate. Without the foundational framework and guidance provided by such sutras, the preciousness of the Pure Land Dharma Gate in this degenerate age could not be highlighted, nor would it be possible to help the beings of this era believe in such a simple and accessible path to liberation.

The role of the Infinite Life Sutra is to protect and ensure the continued propagation of the Buddha’s teachings. Its fundamental importance lies in its ability to encompass all sutras and the 84,000 Dharma gates, guiding people—after they have attempted the myriad practices of Samantabhadra—to return to the Pure Land Dharma Gate, which is the most fitting and principled path for this age. This saves sentient beings from the confusion and doubt of wandering through countless practices. It also allows them to firmly believe that the Pure Land Dharma Gate is not an easy path that appeared out of nowhere, but rather the most suitable, principled, and direct path to realising one's true nature and attaining Buddhahood, specifically selected by the World-Honoured One for this degenerate age.

Practitioner Su, due to lifetimes of diligent practice and deep-seated good roots and causal conditions, was able to naturally encounter this supreme Dharma. Being able to uphold this Dharma and continue to practice with diligence is a manifestation of those past good roots, blessings, and causal conditions.

The Lineage of Compassion

The guidance and transition of Dharma affinity in every era are always protected by the Buddhas and Bodhisattvas. From the early days of the Chan school, meditation, and samadhi, to the Tiantai and Vinaya schools, and finally to the Pure Land school in this age of the Dharma’s decline, there have always been patriarchs, venerable masters, and Buddhas and Bodhisattvas present in the world to protect the transmission of the Buddha’s teachings.

Each era has its own core sutras that are revered and promoted. For the Pure Land Dharma Gate, the most important is the Infinite Life Sutra. This is not to say that other sutras cannot stand alongside it, but the Infinite Life Sutra is the most fitting and principled classic for our current age of the Dharma’s decline, and it is the most accessible for the people of this world to understand.

The most important thing is to follow the teachings. Only then can one manifest the true benefits of the Buddha’s teachings and the sutras; this is the unchanging standard followed by every era. During the Tang Dynasty, the great master—Great Master Xuanzang—also, due to the flow of Dharma affinity, manifested again in the human world as the lay practitioner Xia Lianju.

A Legacy of Transmission

As a lay practitioner, he compiled and edited various translations, trimming away the complex, cumbersome, and awkward phrasing, and filling in the gaps left by previous versions. He gathered them into the Infinite Life Sutra, which is easy to recite and memorize. This is exactly the same principle as my own efforts to bring the sutras from India to China; it was all an effort to ensure that the most fitting and principled Dharma and sutras of the time could be circulated and transmitted in the world in the most accessible way.

As you all know, whenever Buddhas and Bodhisattvas manifest in different identities to protect the Dharma and bring about significant changes in its transmission, they always encounter the trials of various demon crowds and demonic realms. This was true for both Teacher Xia Lianju and Practitioner Su. As can be seen from the preface to the compilation of the Infinite Life Sutra by Teacher Xia Lianju, in order to overcome the many demonic obstacles, even as a manifestation of an eminent monk, a Buddha or Bodhisattva, or an ancestral master, he still had to maintain the purest and most sincere heart, constantly inviting the Buddhas and Bodhisattvas to protect and bless him before he could complete the compilation of the sutra.

The emergence of this sutra, which aids in the transmission of the Dharma to the next generation, requires the convergence of the blessings, good roots, and causal conditions of sentient beings, combined with the vows of the patriarchs and venerable masters to protect and propagate the Dharma. It is by no means an easy task.

The Responsibility of the Practitioner

This is why all Buddhist followers in every era must respect, cherish, and protect the sutras. Cherishing the sutras is not just a form or a regulation; it is about truly setting one's heart on respecting and propagating them to manifest the nobility of the Buddha’s teachings. It is about allowing more sentient beings to respect the Dharma, thereby ensuring its long-term transmission and making it a symbol and a model for others. By practicing the Infinite Life Sutra and truly cultivating and executing its philosophy—whether in appearance, in the depths of one's character, or at the level of one's true self and spirit—one can truly achieve a state where body, mind, and spirit are all in the Pure Land.

Only by generating the Bodhi mind can one align with the profound meaning of the sutras. Practitioner Su, with a heart of great compassion, has continuously performed Chao Du for sentient beings. When he was attacked by demon crowds and his left leg was severed, he moved Amitabha Buddha to descend and abide in this world, thus creating the opportunity for the Hsiang Kuang Pure Land Buddhist Centre in Australia to come into existence. This Dharma affinity is something that has not been encountered in China for five thousand years, or even for hundreds of thousands of years. This is not only the result of Practitioner Su’s diligent practice, but more importantly, it is the moment when the good roots, blessings, and causal conditions of the infinite and boundless suffering beings in this Sahā world have finally converged.

From Practitioner Su’s extensive Chao Du of sentient beings in the ten directions, and his current use of the Twelve Lights of Amitabha Buddha to sweep through various deep spaces in China, we can see that the Dharma affinity of this event—the true abiding of Amitabha—is not a simple matter involving only a few beings or a small region. It is a critical moment where the Dharma affinity of the entire ten directions and the whole Sahā world has come to fruition.

A Call to Action

At this time, those who are able to encounter the Buddha’s teachings, the voice of Amitabha Buddha, and Buddhist education should make good use of this opportunity. By grasping this moment and contributing one's own strength to the promotion and propagation of the Dharma, one can help the infinite and boundless karmic creditors and suffering beings within one's own body to leave their physical space and leave suffering behind to gain happiness. One can also further promote the Buddha’s teachings, helping more people and one's own connected beings to leave suffering behind and gain happiness.

Such a magnificent opportunity and the time of Amitabha’s true abiding is the moment when one can truly contribute one's own strength to the promotion and operation of the Buddha’s teachings. It is the time to contribute to the transmission of the Dharma lineage, and it is the moment when a true practitioner of the Buddha’s path achieves real success. However, this is not for the sake of pursuing personal achievement, but because one truly sees the suffering of sentient beings and actively maintains a selfless, compassionate heart—a heart that is in sync with the Forty-Eight Vows of Amitabha. Only by using such a sincere and selfless heart to perform Chao Du and help sentient beings can the Buddha’s teachings be permanently transmitted in the world. If you call yourselves Buddhist followers, what you should pursue is no longer personal skills, meditation, or the superficial achievements of entering samadhi, but rather helping sentient beings from the very root of your heart.

In my time, I was constantly thinking of helping sentient beings, knowing that one must achieve ultimate liberation and escape the cycle of rebirth. However, at the time of my passing, I still had an unfulfilled mission regarding the propagation of the Buddha’s teachings in China, and my own Dharma affinity for returning to the West had not yet fully matured.

A New Stage of Propagation

After my spirit left my body, I remained in the twenty-third heaven, continuing my duty of protecting and propagating the Dharma. During this time, when Practitioner Su was powerfully performing Chao Du for infinite suffering beings, I saw from the heavenly realm that space was being opened by the Twelve Lights of the Buddha. I knew deeply that the Dharma affinity had matured and that it was time for me to return to the West. I followed the golden light, chanting the Buddha-name, and arrived at the Western Land of Dharma Nature.

In the space of the Dharma-Nature Land, it is extremely bright, luminous, and pure; its levels and realms are far higher than the twenty-third heaven, or indeed any heavenly realm. Propagating the Dharma in the Sahā world during the end-times is truly not easy. As the sutras say, it is extremely difficult for Shakyamuni Buddha to speak of this hard-to-believe Dharma in the Five Turbidities and Evil World. The propagators of the Dharma in this age of the Dharma’s decline are the same; it is extremely difficult to introduce and promote this hard-to-believe Dharma in this degenerate age.

Therefore, I also want to encourage all Buddhist followers and Dharma propagators: do not be discouraged, and do not have too many thoughts of gain or loss, because this is, after all, an extremely difficult task. Everyone should be prepared for this and not lose their resolve when facing many difficulties. You must face the phenomenon of the difficulty of propagating the Dharma in this age of the Dharma’s decline with a more calm and steady mind. My own work of propagating the Dharma has also entered a new stage. I will now, in my spiritual identity, follow Amitabha Buddha to continue saving the world and delivering sentient beings, unfolding my new Dharma affinity.

The Dharma affinity formed with the Chinese people this time will surely become the cause for many sentient beings in China to attain Buddhahood in the future. And at that time, I will be filled with Dharma joy as I watch you all realise your true nature and attain Buddhahood in the future.

I am grateful to Amitabha Buddha and Practitioner Su for giving me this opportunity to speak about this magnificent journey of Dharma propagation and lineage transmission. I, a humble monk, bow in gratitude to the Great Compassionate Amitabha Buddha and Practitioner Su.

Namo Amituofo.

Paramiti