The Revolutionary's Repentance: Sun Yat-sen in the Western Pure Land
Recorded by Venerable Shi Fa Ru
Date recorded 25 April 2026
Interview with Li Keqiang (Former Premier of the State Council of China)
Interview with Wu Bangguo (Chairman of the Standing Committee of the National People's Congress)
Interview with Liu Shaoqi (Former President of the People's Republic of China)
Interview with Zou Jiahua (Former Vice Premier of the State Council of China)
A Former Premier's Journey to the Western Dharma-Nature Land
Do Not Cling to Bodily Sensations
Interview with Gu Fangzhou (Chinese Virologist)
Interview with Liang Guanglie (Former Minister of National Defence of China)
Interview with Li Wenrui (Expert in Integrated Chinese and Western Medicine, Master of National Medicine)
Cells of Namo Amituofo
This is a record of an interview with Sun Yat-sen (Sun Wen), the founding father of the Republic of China, who sought deliverance at the Hsiang Kuang Buddhist Centre in Australia. He now resides in the Western Land of Ultimate Bliss. This account reflects upon his life approximately one hundred years ago. Recorded by the chief writer, Shi Fa Ru, on April 25, 2026.
Sun Yat-sen speaks:
". I am deeply grateful to Namo Amituofo and to Practitioner Su for allowing me the opportunity to accept this interview."
"I am currently residing in the Western Land of Ultimate Bliss. As for how I arrived here, I must go back fourteen years to explain. My life as Sun Wen was, one might say, filled with dramatic highs and lows; it was an incredibly rich and complex experience. When I was alive, the Qing Dynasty was nearing its final collapse. The nation was being carved up by foreign powers, and the government was weak and stagnant. I initiated the revolution, hoping to change the course of our nation's history. My entire life was spent in the process of revolution and calling others to join the cause.
"Little did I know that all of this was governed by the laws of and cause and effect, and that I would have to pay a heavy price. After I passed away, I descended into the hells to undergo punishment. Only then did I realise that any uprising, any revolution, or any war that causes panic in the hearts of the people and suffering for the civilians is the creation of immeasurable sins. After death, one must enter the hells to face the consequences. In the past, I had passionately called upon people to 'shed their blood and sacrifice their lives,' believing I was building merit for my family and country, and striving to reverse the decline of the nation for the sake of the people. Now, I know that these actions were nothing but the creation of boundless sins. That is why I ended up in the hells."
"If it were not for the great of Namo Amituofo and Practitioner Su, who rescued me from the hells fourteen years ago during the 'Celebrity Day' event and guided me from the Hsiang Kuang Pure Land Buddhist Centre in Australia to the Western Land of Ultimate Bliss, I would still be suffering in the hells today.
"I did not merely participate in the revolution myself; I called upon all my fellow countrymen to join in this struggle—not just once, but eleven times. Even after the revolution succeeded, I continued to participate in various wars. These sins were incredibly heavy. I incited civil wars, ethnic revolutions, and the collapse of an entire dynasty. The weight of these sins is truly immense.
"Now that I have arrived in the Western Land of Ultimate Bliss, I have been blessed with the teachings of the Buddha. By listening to the sutras before the Buddha and constantly seeking guidance, I have finally come to understand that everything I did during my lifetime—which seemed so heroic, so passionate, and so focused on the welfare of the people—was actually the creation of many sins. That is why I had to descend into the hells after death.
"After I died, I was cast into the brain-gouging hell, the excrement hell, the knife-blade hell, the joint-severing hell, and others. I suffered in the hells for an incredibly long time. I cannot say exactly how long, because while I was undergoing punishment, my was clouded and confused. It was only when Practitioner Su opened the gates of hell on that 'Celebrity Day' that my suffering finally came to an end."
"This fills me with immense gratitude. To be willing to rescue me from the depths of hell is something no ordinary person could achieve. I know that I had committed too many sins, and I understand that undergoing punishment is a natural part of the laws of karma. The person who rescued me had to take on the burden of the who were seeking retribution against me. This is what is known as 'bearing the suffering for all beings.' Only a great practitioner with immense merit and a heart of great compassion could have pulled me out of the hells.
"Practitioner Su was willing to save me. I cannot help but sigh; this is a level of kindness and goodness rarely seen since the end of the Qing Dynasty.
"Since the late Qing era, most people have been driven by selfishness and greed. To seek personal gain, to survive in a harsh environment, and to stand out among one's peers to secure a future, most people spent their lives in competition and revolution. Meeting a great practitioner like Practitioner Su—who possesses such great compassion and has awakened to their true nature—was a profound shock to me. I never imagined that someone could be so selfless in their dedication to others. Only now do I understand that this is what true practice is.
"Practice is not about high-sounding slogans or profound theories. It is about the down-to-earth transformation of one's own character, habits, and selfish thoughts—those wrong-headed ideas that prioritise one's own interests while disregarding the rights and even the lives of others."
"Practitioner Su has proven the importance and the true benefits of this practice. Looking back at that time, there were indeed no great practitioners like Practitioner Su to be found. This is what led my countrymen to fight amongst themselves, dividing into various factions and camps. There were warlords carving up the land, and the conflict between the Nationalist and Communist parties. This strife and division were all formed by individuals and factions seeking their own interests.
"At the time, I was one of them. As a citizen of the late Qing, I was not content with the status quo, nor with the weak and stagnant rule of the government, nor with the encroachment of foreign powers. After the failure of the Hundred Days' Reform, everyone concluded that the imperial court had no hope left and that only through revolutionary means could the situation in China be overturned.
"The Qing government was unwilling to accept foreign culture and technology. Their understanding of democratic systems and the concept of the people was extremely weak; they clung stubbornly to the old imperial system, which was clearly unable to survive in the face of the foreign powers of that time. My studies abroad only confirmed this fact. The foreign powers had long since adopted the concept of the people as the masters of the nation. The ideas of 'of the people, by the people, and for the people' were concepts that had matured in Western countries, while China remained stuck in the past.
"Therefore, I was desperate to reverse the decline, and I actively called for and launched revolutions. However, these immeasurable sins began to manifest as severe illnesses and suffering long before I passed away. The sudden, incurable disease came without warning, and I could only lament how short life truly is.
"In the final moments of my life, I still did not abandon the path of revolution, nor did I stop trying to ensure the Nationalist Party and the Republic of China could stand firm and operate stably. But after arriving in the Western Land of Ultimate Bliss, I saw clearly that throughout my life, due to my own personality, habits, criticisms of the state, and disapproval of the government, I had attracted immeasurable demon crowds. Furthermore, my own personality and habits had awakened immeasurable beings within me.
"Through the combined efforts of these forces, the dramatic life of Sun Wen was created. It appeared unique and glorious, but it was merely the result of being controlled by karmic creditors and demon crowds within me. The fundamental purpose was to keep the entire nation in turmoil, and I, Sun Wen, had to bear the responsibility and suffer in the hells for it.
"In the process of revolution and nation-building, my every thought and intention was skewed. Although I held high the banner of saving the nation and the people, my heart was filled with thoughts of personal achievement and the desire to exclude those who disagreed with me, which influenced the subsequent development of China and, later, Taiwan. All these results must be borne by me, Sun Wen."
"To discuss the revolution, one must trace it back to the late Qing period. The government was already facing decline, foreign powers were invading, and people were clinging to foreign powers or acting in their own self-interest just to survive. It was a common occurrence.
"To survive, the government was unwilling to face the truth of the world situation. Under the pressure of foreign powers, they hid deep within the imperial palace, ignoring the reality that the people were suffering in the depths of misery. These various situations were truly unacceptable to me. When the six gentlemen who initiated the reform were ruthlessly murdered, I became convinced that the Qing government was beyond redemption and that the status quo had to be changed through revolution. Otherwise, if the government were allowed to continue issuing erroneous decrees, misjudging international situations, and implementing wrong policies, it would inevitably lead to the destruction of the nation. One could see the signs in the foreign invasions, the partitioning of land, and the demands for reparations.
"The decline of the government was exactly what the foreign powers wanted. They let the weak government make wrong decisions and allowed themselves to be carved up, while the foreign powers earned vast wealth. This was the reality of China at the time.
"Although, from a historical perspective, this is true of the end of any dynasty. The people at the time also wanted to change the situation but were powerless to do so, which is why uprisings were endless. If the government could have given people hope and allowed them to see the possibility of change, who would have chosen the path of 'shedding blood and sacrificing lives' and revolution?
"Seeing China in such a state, I was heartbroken. Later, while studying abroad, I became familiar with foreign culture and understood the characteristics of Western democratic politics. This made me deeply feel the drawbacks of the Qing government's imperial autocracy, which could not be corrected through simple laws or systems. After much thought, I felt the only path left was revolution.
"It was certainly not an easy task to make the Qing government voluntarily give up the power it had held for over two hundred years. Since that was the case, I had no choice but to choose revolution. From that moment on, I began to plan how to launch the revolution, raise funds, build connections, cultivate like-minded people, and educate my fellow countrymen.
"My countrymen had to be aware of the current situation and recognise that our plight was dire. If we did not stand up and launch a revolution at that time, the nation would eventually perish. If we were to be ruled by foreign enemies and powers, it would be even harder for the Chinese people to reverse such a disadvantage. Therefore, the revolution had to be done early. Rather than letting foreign powers destroy the Qing government, it was better for the Chinese people to initiate the revolution themselves. That was my goal at the time.
"But thinking about it now, imitating Western political systems, imitating Western 'strong armour and sharp weapons,' and using force to achieve a change of regime—these were undoubtedly all to satisfy my own strong and firm selfish desires. Speaking of this, should everyone not understand by now: having selfish desires and a strong ego are all manifestations of intense demon nature.
"Western countries are indeed nations with very strong demon nature. From my observations in the Western Land of Ultimate Bliss, these countries that rule the world with force and economy, influencing the people of the world, are nothing more than being controlled by immeasurable demon kings, demon children and grandchildren."
"Unfortunately, at that time, I had not yet encountered Buddhist education. I could not grasp these profound truths, and I had absolutely no concept of the spiritual world. I considered myself a young, ambitious patriot seeking to secure welfare for the people and ensure the survival of our nation. With this conviction, I called upon my fellow countrymen to join forces, overthrow the Qing government, and establish the Republic. To this end, I travelled abroad, working wholeheartedly to raise funds for our military cause.
I never imagined that the power of my words, my ability to rally others, and my influence were all being driven by demon nature. This allowed me to attract people more easily and summon those whose own demon nature resonated with mine, organizing them into a powerful armed force to launch the revolution and topple the Qing dynasty. This eventually devolved into the severe situation of warlordism—a consequence I had never anticipated at the start.
Initially, I was single-mindedly focused on promoting the revolution. I believed we were overthrowing imperial rule to return power to the people, putting into practice the true essence of the Three Principles of the People: nationalism, democracy, and the people's livelihood. I wanted the people to have new concepts and awareness, to understand that they were the true masters of the nation. I never realized that these, too, were merely tricks used by the demon crowds to control me.
After listening to the sutras and hearing the Dharma in the Western Land of Ultimate Bliss, I look back on my life and must admit: the root of all the turmoil that erupted after the end of the Qing dynasty originated with me. This includes the warlordism that followed the fall of the Qing, the civil war between the Kuomintang and the Communist Party that intensified after my passing, the Long March of the Communist Party, and the eventual forced relocation of the Kuomintang to Taiwan, which created the long-term standoff between the two sides of the strait.
All these various wars and chaotic phenomena can be traced back to me, Sun Yat-sen. I feel deeply ashamed before my compatriots on both sides of the strait. Although the people of the People's Republic of China honor me as the 'Forerunner of the Revolution,' and my compatriots in Taiwan honor me as the 'Father of the Nation,' these are titles I am too ashamed to accept. I have harmed so many people and fellow countrymen; how could I possibly accept such titles?
In the Western Land of Ultimate Bliss, I listened to the sutras before the Buddha and finally understood my mistakes. I wept bitterly in repentance before the Buddha, yet I could not undo the situation I had created. To this day, the opposition that began because of me continues. The ideologies between China and Taiwan, the interactions across the strait, the international situation, and the various conflicting philosophies within Taiwan are all still influenced by me. Therefore, I cannot shirk the responsibility for any of the friction and conflict that occurs.
I truly did not understand the Buddha’s teachings at that time. If I had understood the importance of Buddhist education, I would have realized that we should not have used revolution to overthrow the Qing government. Instead, we should have encouraged the Qing government and our vast number of compatriots to study moral foundations, observe ethical relationships, and learn and follow the Pure Land education of Amitabha Buddha. Everything would have been different.
I also know that while these words and this reflection may seem impractical—after all, promoting such Goodness in the weak and crumbling environment of the late Qing period would have been extremely difficult—it remains true that only by walking the righteous path of promoting Buddhist education could our fellow countrymen have been spared from such suffering. Even on the most difficult of paths, one must move forward with steady, grounded steps. One must not take the crooked, evil paths of revolution and war simply out of laziness, fear of trouble, or an impatient desire to see results.
The only thing worth being grateful for is that, alongside launching the revolution, I also promoted moral foundations, encouraging the nation to focus on the cultivation of morality.
This is the only consolation, because the promotion and cultivation of morality are conducive to the propagation of the Buddha’s teachings. When morality is deeply rooted in the human heart, if people still possess morality, they will inevitably find it easier to identify with and accept the Buddhist education of Amitabha Buddha.
Therefore, I take this opportunity to appeal to all my fellow countrymen and the people on both sides of the strait: value morality, value ethical relationships. This will be the key to the Buddha’s teachings entering China.
In any era, there exists a power that can change everything, an opportunity to turn around karma: that is the goodness of the human heart. Only through purity and pure Goodness—not through force or strategy—can one truly change the karma of an era.
To turn around the karma of an era, one cannot rely on military force. If one relies on modern technology and military power to launch revolutions and wars at will, the scope of the impact will not be limited to a local area, a specific region, or a single country.
The outbreak of such wars will affect the entire world. As the saying goes, 'pulling one hair affects the whole body,' causing global economic instability. If destructive nuclear weapons are used, they will pose a threat to the world. If the outbreak of war blocks the global supply of raw materials, oil, and fuel, it will significantly disrupt the operation of the world.
This is why one should not initiate any revolution or war. This may be difficult for the people of the late Qing government to accept, because while armed uprisings and revolutions are methods that can show results in a short time, from a long-term perspective, armed revolution requires paying an unimaginably heavy price.
This is not just because people must go to the battlefield and sacrifice their lives; the resulting opposition will cause fellow countrymen to harbor generations of hatred, leading to endless calamities. I, who launched the revolution for all of this, also fell into the hells to suffer retribution. This is sufficient proof that this series of revolutions and decisions were all wrong.
After the revolution was launched, some of the people in the country were influenced by Western culture, while others were influenced by communist culture and Marxist-Leninist theories, which led to the division into the Kuomintang and the Communist Party.
Within the parties I founded—whether it was the Revive China Society, the Tongmenghui, or the Kuomintang—they were all parties leaning toward democracy. The Communist Party of China, on the other hand, was formed due to the introduction of communist systemic ideology. But in truth, regardless of which party or regime it is, since they had already overthrown the weak and crumbling Qing government, they should have worked together with one heart and should not have split further.
Early in the revolution, I had already realized that the members and influence of the Communist Party could not be underestimated, so I adopted the policy of 'Alliance with Russia and Cooperation with the Communists.' This was also a response to the partitioning of China by the great powers at the time; I urgently needed to unite people, actively recruit talent from all sides, and could not exclude any party. Adopting this policy was intended to broadly recruit and incorporate young members of the Communist Party of China, allowing everyone to work together for the rejuvenation of China. It was also a strategy to resist foreign aggression and protect the overall situation.
Although I adopted the policy of alliance and cooperation on the surface, in my heart, I still held certain doubts about Marxist-Leninist theories and the philosophy of the Communist Party. Therefore, the discriminations and suspicions in my heart did not allow me to fully accept the Communist Party at that time. This philosophy was also spread throughout the Kuomintang through numerous speeches and teachings, leading to the situation where the confrontation between the KMT and the CCP intensified after the end of the War of Resistance. Here, Sun Yat-sen confesses to everyone: in truth, the KMT and the CCP should never have engaged in civil war. Both parties should have accepted Buddhist education and practiced mutual tolerance. They needed to understand that both parties were striving for the sake of the Chinese people; they are one, not two. They are a single body, not a divided existence. But this requires listening to the sutras and hearing the Dharma, and studying Buddhist education, to understand this truth.
It is shameful to say, but only after arriving in the Western Land of Ultimate Bliss and learning under the seat of Amitabha Buddha did I truly understand that to make China wealthy, strong, and flourishing, eliminating conflict is the first priority. I regret it deeply. If I could have heard the Buddha’s teachings at that time and promoted the concept of 'oneness' from the Buddha’s teachings within both parties, I could have reduced the casualties by the thousands and tens of thousands.
At the time of the 'Alliance with Russia and Cooperation with the Communists,' if I could have allowed the two parties to tolerate each other, treat each other with sincerity, and express their needs to seek consensus—rather than superficially dealing with each other while forming opposition—the situation of the entire nation would have been different. Now, looking at the situation of that time from the Western Land of Ultimate Bliss, I understand that only Buddhist education could have saved the chaotic situation of the early Republic. Only by letting both parties study the Buddha’s teachings could the division and opposition have been eliminated.
There were quite a few political theories at the time, but in my view, none of them could solve the problem of division. It is just a pity that the Buddha’s teachings and traditional morality were considered pedantic, stubborn superstitions at the time and were not valued by people. I never expected that the most profound truth capable of governing the world and bringing peace to the nation would actually be the Buddha’s teachings.
At that time, the citizens did not understand and had no opportunity to come into contact with it; some even rejected it. This was indeed because the obstacles of the demon crowds caused people to be blinded. This was done by the demon crowds to make the situation more chaotic and to make the people hate each other. They deliberately blocked the propagation of the Buddha’s teachings, so that our compatriots at that time had no opportunity to know, value, or deeply study the Buddha’s teachings.
In my early years, I went to Hawaii to study abroad, learning Western technology, medicine, and government systems. However, I neglected the fact that China itself possessed a very deep cultural foundation and had a history of Buddhist education spanning thousands of years. I did not value it, nor did I investigate or analyze it. Looking at it now, my learning at that time was indeed very biased.
I reflect on myself and believe that at the time, I did not trust the things and culture originally within China, and it was only through a state of mind of blindly imitating the culture of foreign powers that I completely ignored the importance of Buddhist education. To this day, the situation of division within the country still exists, whether it is the struggle of ethnicities, religions, or factions. Although the country does not disclose this to the outside world, it is still very clear from the perspective of the Western Land of Ultimate Bliss.
One must be able to accept Buddhist education to break through these limitations; otherwise, it is indeed difficult to implement the 'oneness of all people.' Different factions and camps hold different philosophies and compete with each other, which cannot truly help the people. Although diverse thoughts and cultures can be compatible and complementary, the premise is that different cultures must tolerate each other and treat each other with sincerity. If one does not know how to tolerate and has not studied the Buddha’s teachings, then it is indeed not a simple matter to completely eliminate differences and ideologies between different thoughts and factions."
In the past, I advocated for revolution, which led to division, and I regret it deeply now. Regardless of the era or the region, revolution is an unwise act of internal friction that only serves to weaken a nation. I truly should not have launched a revolution. Instead, I should have studied the Buddha’s teachings, helping my compatriots understand how to tolerate and yield to one another. Only then could we have possessed a holistic view, one of self-sacrifice for the sake of others, of and benefiting others. Only in this way can power be transferred peacefully, and only then can we conform to the currents of the times, allowing a nation to enjoy long-term stability and peace. In contrast to China, where religious censorship is relatively strict, Taiwan is a place where the Buddha’s teachings are flourishing, with various sects propagating the Dharma.
Since the people of Taiwan call me the Founding Father, I also hope that the people of Taiwan can hear my heartfelt words. If the Taiwanese people can come into contact with the Buddha’s teachings, they should seize the opportunity to learn them, rather than harbouring any more hatred or hostility.
The two major political parties in Taiwan, as well as other parties, must understand that a democratic system is built upon the foundation of serving the family and the nation. Excessive political polarisation, opposition, and unnecessary confrontational ideologies do not help the country; they only cause citizens to divide into factions and oppose one another. This leads to difficulties in implementing policies, harms the interests of the people, and violates the democratic principle that the world belongs to the public and the people are the masters.
At the time of the founding of the Republic of China, I certainly did not hope to promote policies through divisive competition. Rather, I intended to embrace the voices and ideas of diverse groups and ethnicities. By coordinating with one another, learning from each other's strengths, and compensating for each other's weaknesses, we can better promote national policies and, in turn, remedy flaws and inadequacies in governance.
It is a pity that, from what I have observed in the Western Land of Ultimate Bliss, the Buddha’s teachings in Taiwan have become merely formalistic. Even if the states described are high, they remain empty ideals, lacking eminent monks and virtuous ones who possess true, sincere practice. Therefore, this world lacks educators and promoters of the Buddha’s teachings who can cause the Taiwanese people to awaken suddenly, and thus the situation of partisan opposition cannot be improved.
Fortunately, Practitioner Su is also Taiwanese, and he is promoting Buddhist education online. If those with karmic affinity can search online for the Hsiang Kuang Pure Land Buddhist Centre in Australia and witness Practitioner Su’s Buddhist education, understanding the truly correct concepts, it will bring immense help in improving the partisan opposition in Taiwan. Looking around, Practitioner Su is truly the only one in the world who is a true, sincere practitioner. This is not to praise or flatter him; this is the true situation I have observed from the Western Land of Ultimate Bliss.
The standards for true practice and achieving an awakened being are extremely strict. One must completely sever ego-attachment, completely sacrifice oneself for the sake of the masses, and have no concept of a self. One must share the heart and vows of the Buddha, saving the immeasurable and boundless sentient beings, humans, and human beings of the world. Even when Practitioner Su is attacked by demons, he still shoulders the karma for the people. Even though his body suffers greatly, his heart to save the world and deliver beings has never retreated; he always takes it as his own responsibility to deliver sentient beings from the sea of suffering of samsara and enable all beings to leave suffering and gain happiness.
Looking at the world, indeed, only Practitioner Su is like this. But Practitioner Su also often reminds everyone that everyone can learn the Buddha’s teachings and that everyone is equal. The Buddha’s teachings are absolutely not a body of knowledge to be cast aside or something unreachable. In fact, everyone should cultivate and learn the Buddha’s teachings, understand their fundamental teachings, abide by the universal principle, conform to the operation of the Heavenly Way, and value ethics and morality in order to survive in this world. Without the Buddha’s teachings, even with many theories and doctrines, it is difficult to lead a nation onto the right path. The Three Principles of the People and the moral cultivation I advocated in the past should all be established on the foundation of the Buddha’s teachings. With the wisdom of the Buddha’s teachings as the root and foundation, the Three Principles of the People can have the most perfect application, and subsequent government policies can have complete planning and be accepted and recognised by the people.
Cultivating the Buddha’s teachings is a unique advantage for our Taiwanese compatriots. In a situation where there is no blockade or suppression of Buddhist education, it is extremely convenient to come into contact with the Buddha’s teachings. If our Taiwanese compatriots deeply feel the suffering of birth, aging, sickness, and death, or feel worried about partisan opposition and the state of the nation, they might as well take the initiative to search for and learn from the Buddhist education at the Hsiang Kuang Pure Land Buddhist Centre in Australia. The book Messages from Namo Amituofo’s Heart is an important textbook for saving China and Taiwan and eliminating division. If people all over the world have the opportunity to come into contact with this book, they should all humbly learn and study it, after which they will be able to have their doubts cleared and gain .
On the basis of Buddhist education, the whole world should actually propagate and learn the Buddha’s teachings. China and the world are originally one family; there is no distinction. The Chinese people and people all over the world are one entity; everyone is human, of the same race, with the same body and internal organs. Everyone should and can learn the Buddha’s teachings equally, and there should be no distinction between you and me.
This world is truly too bitter. On Earth, people wage wars and create conflicts because they distinguish between national borders and between you and me; these are all very foolish behaviours. Life in this world is only a short sixty or seventy years, and living to eighty or ninety is already quite rare. If we still kill our own kind at this time, harming each other for the sake of power and profit, and causing life to disappear prematurely, then what is the meaning of it?
Taking myself, Sun Yat-sen, as an example: I advocated revolution all my life, yet it caused partisan division and opposition among the people. My life ended early at the age of fifty-eight. As early as the age of fifty, because of various mental notes and biased, evil thoughts, I was found by my karmic creditors, which led to being plagued by illness. At that time, I did not detect or check it early enough. By the time I discovered it in the later stages of my life, the illness had already reached the area between the shoulder blades, and it could not be cured, nor could I receive complete treatment.
I lost my life in just fifty-eight years. Everyone, think about it: is it worth it to spend this life busily creating sins? Is the hard work and struggle of this life worth it? Within the limited time and life, people should live in harmony and move together towards the Western Land of Ultimate Bliss. This is the essence of the Buddha’s teachings and the vast holistic view. Everyone is equal; all things in heaven and earth, the physical world—wishing to be as free as the wind, mountains & rivers, sentient and insentient beings, all follow the same Heavenly Way, which is the universal principle. The laws of karma and cause and effect are equal for all beings. Only those who abide by the universal principle can eventually be reborn in the Western Land of Ultimate Bliss.
Understanding these truths, understanding peaceful coexistence and the oneness of all things—this is the Buddhist education promoted by Practitioner Su. Such a high and profound state represents the supreme wisdom of the Buddha’s teachings. The Buddha’s teachings mention that beings in the worldly realm suffer unspeakably, while the Western Land of Ultimate Bliss is so beautiful. If one stays in the worldly realm, pursuing short-lived achievements and holding onto incomplete philosophies, this is putting the cart before the horse. Since this is the case, why should our compatriots struggle in such a painful and imperfect world? If they can learn the Buddha’s teachings, all people should make a vow to be reborn in the Western Land of Ultimate Bliss.
Not only should countries around the world not be divided, but religions around the world should not be distinguished or opposed to one another.
In my early years, I studied Christianity, understood its philosophy, and was baptised as a Christian. I understand that the core essence of Christianity itself is also to counsel people to do good, that God loves the world, and that one should entrust one’s life to God, accept God’s guidance, and promote goodness in the world.
This is no different from the philosophy of the Buddha’s teachings, and most religions also counsel people to do good in this way. As for the special or different aspects, they are merely adaptations to different eras and historical backgrounds, and they have slight differences due to the interpretations of different sages and saints, which were tailored to the needs of the time.
A careful observation reveals that the foundation of every religion lies in teaching the human heart, allowing people to understand how to tolerate and help each other, and breaking through personal strong persistence and biased mental notes, so as to achieve the goal of helping social stability and calming the human heart. The Buddha’s teachings themselves are education, and they are also based on these basic universal principles, allowing all beings in the world to understand and follow the laws of the operation of all things in heaven and earth. Naturally, the heart becomes stable, and one can help others and be selfless, eventually reaching a state of national stability. The difference is that the scope covered by the Buddha’s teachings is larger; it is to make a vow to save immeasurable and boundless beings, not limited to a few races.
If one asks whether there is any distinction between the religions of the world, from the perspective of the Buddha’s teachings, there is actually no distinction at all. The Buddha’s teachings are education, not religion, and they do not create opposition or distinction with any religion.
I was once baptised as a Christian, and later I listened to sutras and heard the Dharma in the West, so I understand both Christianity and the Buddha’s teachings. I can clearly tell everyone: there is no difference between the two; in fact, all religions are the same. Different religions have different rituals, which are merely convenient methods adapted to different groups and people.
If a religion has parts that violate the universal principle, it will naturally be eliminated by karmic retribution. Therefore, different religions must all jointly abide by the universal principle and the laws of karma and cause and effect. This is not a standard set by anyone, but a law within nature. All laws between heaven and earth, and even science and medicine, must be followed. And within the laws of karma and cause and effect, it is not something that people can manipulate or shake.
Buddhist education is to help people learn the laws of the operation of heaven and earth, morality, and the universal principle. Learning the Buddha’s teachings is learning to abide by the universal principle in the subtle parts of the heart, avoiding every thought and intention that creates sins. Therefore, regardless of which sect one believes in, there is actually no obstacle to learning the Buddha’s teachings. Namo Amituofo.
"These are the insights and reflections I have gathered regarding Christianity and Buddhism after listening to the teachings in the Western Land of Ultimate Bliss. During my early life in the human world, I was strongly opposed to idol worship and rejected traditional superstitions. At that time, I believed that the practical philosophy of Christianity—'God loves the world'—was the true path to helping humanity. However, after learning the Buddha’s teachings, I realised that my perspective back then was extremely shallow. In the Buddha’s teachings, there is neither idol worship nor any form of superstition. People mistakenly believe that the Buddha is an idol to be worshipped, but in truth, 'Buddha' refers to a Great Teacher possessing supreme Wisdom. A Buddha is someone who has achieved through practice in the human world; this implies that all beings possess Buddha-nature and can, through practice, realise their true nature and attain Buddhahood.
Therefore, the Buddha’s teachings do not ask people to blindly worship or be superstitious about any specific Buddha or idol. Instead, they encourage us to study the Buddha’s education so that everyone can become a Buddha. What we respect and revere is our own Buddha-nature—the 'Buddha nature within you'—not any illusory or false idols.
If we are to discuss theoretical depth and the ultimate truth, the Buddha’s teachings are the only education that truly eliminates idol worship, rather than encouraging blind faith. In contrast to the Buddha’s teachings, Catholicism and Christianity still maintain beliefs in God Jehovah, Jesus Christ, the Virgin Mary, and so on. Therefore, if we are to speak of an education that is truly ultimate and in accordance with the universal principle and the workings of heaven and earth, it can only be the Buddha’s teachings.
My choice to study Western medicine at the time was driven by seeing the decline of the Qing Dynasty. I was desperate to save the country and its people, and I had embraced the Christian spirit of loving and saving others. However, relying solely on slogans and ideals without practical skills and expertise is truly impractical.
I believed that medical expertise was the most suitable tool for saving lives. If war were to break out, I could serve my army and the people on the battlefield. By using my medical skills to keep people alive, I could save countless lives with my own efforts and also safeguard the combat effectiveness of the army. For me at that time, this was a highly valuable skill.
After studying medicine, I also understood that Western science treats different illnesses with various medications and surgical techniques, targeting the diseased or injured parts of to remove the condition. Yet, even with advanced medical equipment, instruments, and techniques, it still cannot resolve the reality of human aging and eventual death.
I had indeed pondered this issue when I was practicing medicine, but I never found an answer, so I did not pursue it further. At the very least, medicine could resolve minor ailments, but regarding the aging and death of people, the medical perspective could only accept it as 'letting nature take its course,' which is the essence of how heaven and earth operate. For a doctor, one can only do one's best to save those who can be saved, and for those who cannot, one must let nature take its course.
However, I must say that as a doctor, this is actually a very serious issue that requires exploration. If the advancement of medicine can resolve temporary illnesses and emergencies but cannot truly and thoroughly resolve human aging, nor prevent people from dying—if everyone must face the same fate of death—then what is the meaning of developing such long-standing medical technology?
It delays death, but it does not truly resolve the problems of the human world. This question was only answered after I reached the Western Land of Ultimate Bliss.
While listening to the sutras under the seat of Namo Amituofo, I asked the Buddha: 'How can the problem of birth, aging, sickness, and death be truly resolved?' The answer was surprisingly direct and clear: the Buddha’s teachings were developed specifically to resolve the problem of birth, aging, sickness, and death. Compassionate Buddhas and Bodhisattvas descend to the human world in person to teach people the ultimate method to escape the cycle of rebirth.
This left me incredibly astonished. As an intellectual and a physician, I had great confidence in my medical skills; that the problems my medicine could not solve would be answered by the Buddha’s teachings was a shock. At first, I was stunned, but as Namo Amituofo gave his teachings and explained the wonders of the Buddha’s teachings to me one by one, I gradually deepened my understanding and slowly learned the profound mysteries of the human body. With my limited Divine Foot, I was also able to see the infinitesimal parts of the human body, and only then did I slowly realise that the Buddha’s teachings are indeed the only answer to human birth, aging, sickness, and death.
What I saw with my own eyes—the influence of spirits on the body and their mutual integration—can be described as extremely mysterious. I can only attempt to describe it using language that modern people can easily understand. If I were to try to explain it, I would say this: the human body has many structures, and every structure, every part, every cell, and even the internal structures of the cells—the cytoplasm, mitochondria, nuclei, fine molecules, atoms, and the structures within atoms—down to even finer, extremely minute dust particles—all these architectures and structures contain 'spirits' within them.
These 'spirits' do not exist in isolation; within every minute space, there are immeasurable, boundless, dense, and countless 'sentient beings' residing there. These spaces contain layer upon layer of infinite, endless spaces, and each of these spaces also contains spirits. In such a simple structure or cell, the detailed construction, the minute spaces, and the depth and breadth of these spaces are impossible to calculate.
With my limited supernatural powers in the Western Land of Ultimate Bliss, it is difficult to see the full picture. After all, the stacking of these spaces is so complex that I can only see the overall presentation of the stacked spaces. To explore the interior of a space, I can only observe one minute space at a time; I cannot see all the spaces and details at once. This depth and layering truly left me in awe. The Buddha’s teachings can explain things so profoundly and mysteriously, and the Buddha truly understands the mysteries of the human body with the most thorough clarity. This makes me deeply lament that the medicine I studied is merely scratching the surface compared to this; it is truly incomparable to the Buddha’s teachings.
Such profound Buddha’s teachings have existed in China for a long time, yet I did not investigate them in the past and failed to understand their depth. If not for Namo Amituofo speaking to me personally and allowing me to understand the mysteries of the human body, I would never have known the truth.
Now, Namo Amituofo is residing at the Hsiang Kuang Pure Land Buddhist Centre in Australia, directly giving teachings to people and unlocking the mysteries of the human body. This can be called an extremely fortunate event for the human world. My own understanding of the mysteries of the human body is still very limited, and I have not yet fully grasped the integration of the deep human body and the spirit. Only through true, sincere practice and realising the Buddha-fruit can one become suddenly enlightened and fully understand. At that time, I will be able to see the whole picture, which is also the goal of my diligent practice in the Western Land of Ultimate Bliss.
I hope that one day, I will also be able to deeply and thoroughly understand the Buddha’s teachings and the mysteries of the human body. Now, by learning the Buddha’s teachings from Namo Amituofo, I am actually learning the most profound medical art. Namo Amituofo is the Great Physician who cures all illnesses and heals terminal diseases.
The Buddha’s teachings point directly to the heart, and their purpose is to counsel people to change and transform their stubborn habits and character. Only in this way can the karmic creditors within all the cells of the body enter a state of hibernation and not wake up, thereby avoiding being hunted and sought for revenge by these karmic creditors. This also prevents one's own cells from being injured and aging due to this retribution, allowing the internal organs to be preserved. Only in this way can one thoroughly escape the pain and torment of birth, aging, sickness, and death.
The Buddha’s teachings and Namo Amituofo have unlocked the truth about the sentient beings spread throughout the body, which is why we can understand why, although the medicine of the secular Western world can temporarily alleviate physical pain, it can never resolve the deep-seated hatred accumulated with sentient beings over immeasurable eons. Only by relying on the compassion and merit of the Great Physician, Namo Amituofo, can the beings within the body awaken upon hearing the Buddha’s teachings and bathing in the Buddha-light. They come to understand the false phenomena of this world, become willing to let go of hatred, leave the space they originally occupied, abandon their desire for revenge, and be reborn in the Western Land of Ultimate Bliss.
The so-called spiritual healing relies on the countless manifestations of Practitioner Su. These countless manifestations are the numerous Buddha-cells and Buddha-spirits cultivated and contained within every cell and minute space of Practitioner Su’s body. Relying on an awakened being’s spiritual body, they use rapid supernatural powers to shuttle freely through the countless cell spaces within a patient’s body. Namo Amituofo, along with the immeasurable Dharma Bodies of all Buddhas, enters the patient’s cells and shines with great light in these spaces. That towering, warm golden light softens the hearts of the karmic creditors in those spaces, making them willing to follow the Buddha and leave.
These spirits who make the vow for liberation can then follow the Buddha-light to leave their spaces and enter the Western Land of Dharma Nature established by Namo Amituofo and Practitioner Su. Once the karmic creditors leave the body, the injured cells, purified by the Buddha’s light, stop suffering damage and aging. If one can then engage in diligent practice, under the protection of the Buddha’s power, there is an opportunity to repair the damaged cells and gradually return to a state of health.
Practitioner Su has also frequently taught in Dharma talks that the Great Physician Namo Amituofo is 'technology within technology.' Today, after understanding different medical techniques, I feel the same. Truly, the medicine I studied before is insignificant compared to the supreme, wonderful Dharma of the Great Physician Namo Amituofo. Only through the medical technology of Namo Amituofo can the fundamental problems of birth, aging, sickness, and death in the human world be truly resolved. Having learned from the Great Physician Namo Amituofo today, if I have the opportunity to return to the worldly realm, I hope to be able to help the citizens and civilians. I hope that I can soon learn the methods of spreading the Pure Land teachings, return to the worldly realm, and fulfill my great vow to save the country and its people.
Facing the decline of the Qing Dynasty and the evolution of the political system, what I truly cared about was how to integrate the Western constitutional system into the Chinese structure to create a new system." Namo Amituofo.
We drew inspiration from the mature Western concepts of 'government of the people, by the people, for the people' to develop the Three Principles of the People: Nationalism, Democracy, and Livelihood. The true essence of these principles was to overthrow autocracy, ensure equality among all ethnic groups, and return the absolute power held by the monarch back to the people. To explain in detail: 'Democracy' refers to returning political power to the people, allowing them to hold the reins of governance. 'Livelihood' refers to reconciling the vast wealth gap, ensuring that everyone can be adequately fed and clothed, live in peace, work with contentment, and develop capitalism in a balanced way so that all can share in prosperity, ultimately reaching the ideal of a Great Unity. 'Nationalism' refers to ensuring equality among all ethnic groups within the nation, without distinctions of high or low status, while upholding the traditional moral foundations inherent to the Chinese people.
However, upon returning to the Western Land of Ultimate Bliss, I was startled to realise that the core philosophy of the Buddhist education in the Western Land not only encompasses the Three Principles of the People but is, in fact, a more ultimate, higher-level, and perfect version of them. This left me immensely astonished. Specifically:
Regarding Democracy: In the worldly sense, political power is returned to the people to stabilise society. In the Western Land of Ultimate Bliss, however, life is infinite, energy is infinite, light is infinite, and wealth is infinite. Everything one needs manifests according to one's heart—if you desire it, it appears; if you do not, it does not. All things are perfectly complete, free, and unobstructed; one can truly do as one wishes.
Therefore, any distribution of rights, legal statutes, or regulations in the human world is essentially redundant. In the Western Land of Ultimate Bliss, all things manifest naturally within the universal principle, following one's heart in perfect harmony. The fundamental reason for this is that when Namo Amituofo created the Western Land of Ultimate Bliss, He had already penetrated all truths. He understood that to thoroughly eliminate the struggle for power and to compensate for the flaws of worldly methods, one must ensure everyone enjoys the same rights by completely eliminating the inequality of power distribution. As long as everyone can share in the abundance, with resources and energy reaching infinity, the greed for material goods or status naturally vanishes.
This is the supreme Wisdom of Namo Amituofo, capable of employing such perfect and wondrous Dharma to help people thoroughly let go of the greed for power, thereby reaching the highest pinnacle of democracy—where there is no need to compete for any power, and the people possess complete and equal rights. Only in the Western Land of Ultimate Bliss can such a perfect state of equality and the highest manifestation of 'doing as one wishes' exist.
Regarding the Principle of Livelihood: To reconcile the wealth gap and ensure equality, the Western Land of Ultimate Bliss is even more ultimate. It was established by Namo Amituofo in accordance with the universal principle; its essence is the 'view of oneness,' where there is no wealth gap whatsoever. Wealth, resources, and all necessities manifest as one wishes. There is no concept of 'wealth' as such, for people collectively possess immeasurable, boundless, and endless riches. If you want it, it is there; if you do not, it vanishes without a trace. When you need something, it appears before your eyes with a single mental note; when you do not, it naturally disappears. This is the freedom of the Western Land of Ultimate Bliss; thus, there is no disparity between rich and poor.
Furthermore, the ground there is paved with gold, the entire realm is filled with seven-jeweled trees, and the halls and pavilions are constructed of precious pearls and gems. Given this, how could there be any distinction between poverty and wealth? For those living there, wealth is at their fingertips; how could there be the slightest attachment or obsession, or any issues of jealousy or unequal distribution? The people themselves have no classes; they are all one. Such a high state is the Western Land of Ultimate Bliss: universal sharing, universal oneness, true equality—it is the perfect Principle of Livelihood.
Nationalism is even more so. In the Western Land of Ultimate Bliss, there is absolutely no distinction of race. People possess 'bodies of purity and emptiness, bodies of the infinite,' possessing the same as the Buddha. There is no difference; everyone is actually of the same 'race,' looking exactly the same, with no distinction between beautiful or ugly. Moreover, one can manifest in various forms according to one's own mental note. The Buddhas and Bodhisattvas of higher attainment are even less restricted by any appearance or form. This can be called the truly ultimate Nationalism.
In summary, the Buddhist education of Namo Amituofo and the magnificence of the Western Land of Ultimate Bliss represent the most ultimate and perfect Truth, whether in economics, religion, medicine, or the Principle of Livelihood. Perhaps some scholars do not understand the magnificence of the Western Land of Ultimate Bliss, believing the Three Principles of the People have their merits, yet failing to see their limitations. Coming from me, Sun Yat-sen, who advocated these principles, I believe the people will be more able to accept and comprehend the true meaning within.
In the past, I promoted the Three Principles of the People because I had not encountered Buddhist education, and thus could not understand their limitations. Now, having entered the Western Land of Ultimate Bliss and sitting before Namo Amituofo, I have inquired about the true meaning of the Three Principles and the Buddha's teachings. I have come to understand that all worldly doctrines and theories are flawed and cannot reach a state of perfection. This is because the sentient beings in the worldly realm have heavy karma; using worldly methods to seek perfect results is extremely difficult, as one is always obstructed by karmic retribution.
In this Five Turbidities and Evil World, it is even harder to do as one wishes. The of sentient beings are limited, while their karma is infinite. But after transcending everything and arriving at the Western Land of Ultimate Bliss, one can cast off these limitations. Therefore, in the Western Land of Ultimate Bliss, all Dharma, all philosophy, theories, and techniques are supreme, perfect, and ultimate, allowing one to do as one wishes without any defects.
I report this truth to you all, hoping that you will believe it. All my compatriots in China, Taiwan, and the world should deeply reflect and discern this matter, know the beauty of the Western Land of Ultimate Bliss, and together make the vow to seek rebirth in the Pure Land.
As a pioneer of the Chinese revolution, I wish to urge the Chinese people to learn the Buddha's teachings and help propagate them within China. Today, the spread of the Buddha's teachings in China faces many obstacles; this is the Collective Karma of our Chinese compatriots.
But there is no need for fear. After all, the karma we have created over countless lifetimes is deep and vast, as the saying goes: 'Karma can rival Mount Sumeru and the great oceans.' Immeasurable, boundless, and countless karmic creditors cling to every person. Because we have deep-seated grudges with them—because we harmed them in our past lives—when we attempt to contact and learn this supreme, liberating, and Good Dharma, they will inevitably obstruct us, not wishing for us to thoroughly escape the sea of suffering.
This is human nature. After all, once we achieve rebirth in the Western Land of Ultimate Bliss, our many karmic creditors in their original space of suffering can no longer take revenge and must suffer alone; meanwhile, the person who once harmed them has gone to the Western Land of Ultimate Bliss to enjoy bliss. This is something many karmic creditors are unwilling to accept.
Therefore, I also urge the spirits and karmic creditors attached to the Chinese people: whether you are a spirit or a human, all are equal, and all should listen to and learn the supreme Buddhist education with a respectful heart. You must know that Namo Amituofo created the Western Land of Ultimate Bliss to treat all spirits and human beings with compassion, implementing equal salvation. The Buddha's teachings make no distinctions; they do not save humanity alone while abandoning other spirits.
Through Practitioner Su's manifestation in the human world this time, we can understand that Practitioner Su has used hundreds of billions upon hundreds of billions of immeasurable Dharma Bodies to enter countless subtle spaces, saving immeasurable spirits. Even beings from the Demon Realm with extremely strong personalities are objects of Practitioner Su's salvation. Whether in the six realms, the ten directions, the Earth, the universe, the Milky Way, the heavens beyond heavens, or among demonic beings, Practitioner Su has used immeasurable Dharma Bodies to carry Namo Amituofo, emitting light in these spaces and rescuing immeasurable beings.
Therefore, the immeasurable spirits and demon crowds of China should seize this magnificent Dharma affinity, which is difficult to encounter in millions of years. With the help of Namo Amituofo, make the vow to seek rebirth in the Western Land of Ultimate Bliss. Do not remain attached and fall into the abyss of revenge. After all, the deep Collective Karma and grudges formed over dynasties and countless lifetimes actually stem from the imperfections and incompleteness of those eras. Everyone lacked resources, lacked Buddhist education, and was ignorant and unable to wake up, leading to the situations of fighting for power and waging war. Everyone should let go of such tragedies. If you continue to hold onto hatred, the same drama will continue to play out in the endless future.
But all of this is illusory. If you know the beauty of the Western Land of Ultimate Bliss and know that you can be reborn there, you do not need to be limited or attached to such narrow pasts and pains. You should open your mind-capacity, look out at the immeasurable and boundless Western Land of Ultimate Bliss, and understand its endless magnificence and dignity.
The Western Land of Ultimate Bliss accepts both the human world and the spiritual realms equally, so there should be no more hesitation. Making the vow to seek rebirth in the Western Land of Ultimate Bliss is the only wise choice.
My beloved compatriots, in this Five Turbidities and Evil World, you rush about for a short life, chase meaningless goals for your own ideals, pursue personal interests, and care for families with deep emotional ties, unable to let go of material possessions and money. May I ask, can such a life of pursuit ever be complete? After your life ends, how much can you take with you? If it is only a temporary possession, and you can take nothing with you at the end of your life, what is the meaning of a lifetime of management?
Look toward the Western Land of Ultimate Bliss; everything is provided, everything is there, and everything is as you wish. In the Western Land of Ultimate Bliss, when a thought arises, it manifests; when a thought ceases, it vanishes. It is so free, and the world is so magnificent. Why be attached to the original world of suffering? The difference between the two is like a world of difference. If you can abandon worldly pursuits and the predicament of sinking into the sea of samsara, you can enjoy incomparable in the Western Land of Ultimate Bliss. Namo Amituofo.
"My fellow countrymen across the nation must deeply understand this principle and awaken to it; this relies entirely on the propagation of the Buddha’s teachings. Therefore, the Chinese people must study the Buddha’s teachings. This is not about forcing it upon people through external pressure, nor is it about using special strategies or schemes to compel acceptance. Rather, it is about allowing people to understand the benefits of the Buddha’s teachings from the bottom of their hearts, enabling them to truly develop the resolve to study and understand how these teachings can help them. Only in this way can the Buddha’s teachings be truly propagated throughout China.
I have absolute faith in the magnificence of the Buddha’s teachings and the ultimate perfection of the Western Land of Ultimate Bliss. With equality for all beings, and with immeasurable light, lifespan, and resources, it will certainly be possible to lead all spirits and human beings to take refuge in the same heart. I ask you: who would not want to escape the sea of suffering? Who would want to drift forever in the cycle of rebirth, suffering immeasurable and incomparable pain throughout immeasurable eons? I believe that all my fellow countrymen can surely understand this truth.
Although the Buddha’s teachings are not yet widely promoted in China, it is only because the Dharma affinity is currently lacking. However, Practitioner Su has already made the great compassionate vow to save the beings of China, and Bodhisattvas from the Western Land of Ultimate Bliss are also manifesting in the human world. Therefore, my fellow countrymen in China should have confidence in the propagation of the Buddha’s teachings.
The flourishing of the Buddha’s teachings in China is just around the corner. Of this, I am firmly convinced. I hope that all my fellow countrymen, and those who are passionate about propagating the Buddha’s teachings, will never lose heart. The current state of isolation in China is only a temporary situation.
The revolution is not yet complete, and comrades must still strive. Everyone must continue to propagate the Buddha’s teachings and believe that they will surely be successfully spread throughout China. Please continue your efforts; this is the spirit of the Buddha’s teachings—to be selfless and indifferent to personal gain or loss. I also encourage my fellow countrymen who are currently promoting the Buddha’s teachings in China: never be discouraged. Although it is extremely difficult and every step is a struggle right now, as the saying goes, 'Without the bitter cold that chills the bone, how could the plum blossom smell so fragrant?' Today’s efforts will surely bring about a dignified Buddha-land in the future.
When that time comes, all the people of China will study the Buddha’s teachings together. China will enjoy timely rain and wind, disasters and plagues will not arise, the nation will be prosperous and the people at peace, and the weapons of war will be rendered useless. As a great nation, China will lead the world toward peace, and the merits of everyone involved will be immeasurable.
Although I did not visit Taiwan many times during my life, the people of Taiwan truly share a very deep affinity with me.
In Taiwan, my fellow countrymen not only respectfully address me as the Founding Father, but they also hang my portrait in schools and auditoriums, and even print my image on banknotes and coins. This truly makes me feel unworthy of such honour. Because of everyone’s great kindness, I would like to share with you the importance of the Buddha’s teachings.
In truth, the people of Taiwan should all study the Buddha’s teachings. In fact, these teachings are already quite flourishing in Taiwan, and various major schools have a long history there. What I wish to promote and introduce to you here is the Pure Land Dharma of Namo Amituofo.
As for the difference between Pure Land education and other schools, you must first reflect on a question: what is the ultimate purpose of Buddhist education? Among the various religions prevalent in Taiwan, may I ask what is the reason that makes everyone believe in them so firmly? Is it to counsel the human heart? Is it to bring peace to the minds of the citizens and provide a sense of security in their lives? Or is it truly capable of solving the fundamental problems of human beings? In the Western Land of Ultimate Bliss, I can see that every religion in Taiwan has its own characteristics, and they have indeed solved some of the problems in people’s lives—for example, helping people overcome difficulties in unemployment, examinations, and studies, or helping them resolve issues in relationships, family, and interpersonal connections. However, has everyone noticed that there is one most important problem in the human world? That is the problem of birth, aging, sickness, and death.
True Buddha’s teachings began when Shakyamuni Buddha witnessed the suffering of birth, aging, sickness, and death and resolved to help people permanently leave such suffering behind. Therefore, he resolved to leave the household life, practiced to attain the Way, saw the morning star, and finally found the method to resolve birth, aging, sickness, and death. I ask you: among the religions you currently believe in, are they capable of solving the problem of birth, aging, sickness, and death?
There is nothing more painful in the human world than the separation of life and death, and nothing more agonizing than the suffering of aging and the torture of sickness. Yet, true Buddhist education can genuinely and thoroughly resolve the problem of birth, aging, sickness, and death.
To study the Buddha’s teachings, one should follow the instructions of Namo Amituofo, 'follow the teachings,' and truly change one’s latent habits, adjusting one’s character to zero. Let go of your attachments and subjectivity; let go of your selfishness. Always help others, think for the sake of sentient beings, and regard the salvation of immeasurable and boundless beings as your own responsibility, helping them to be reborn in the Western Land of Ultimate Bliss.
If you can truly put this into practice, you can turn around the karma of your past lives in this very lifetime, truly resolve the conflicts with your karmic creditors and sentient beings, and ultimately achieve true freedom from aging and sickness, where the spirit never dies. And after life ends, you can be reborn in the Western Land of Ultimate Bliss and live a truly ultimate, blissful life. This is the true core of the Buddha’s teachings, and it is the real reason why everyone should study them.
Since Practitioner Su manifested in the human world, studying the Buddha’s teachings as a lay practitioner, she has learned the Pure Land education of Namo Amituofo. She has been able to realize her true nature, attain the Dharma Body, and travel freely back and forth to the Western Land. Her body has also stopped aging; at over eighty years old, her speed, reactions, and agility far surpass those of young people. She has no illnesses, and the sleep she requires is minimal. This is a natural phenomenon that occurs after studying the Buddha’s teachings. My fellow Taiwanese countrymen, in the West, I have seen that most people are plagued by illnesses, and many even suffer from terminal diseases. Even those who have not yet been diagnosed with a condition are experiencing increasingly slow movements, degenerating organs, and duller reactions due to aging and the decline of physical strength.
Everyone has become accustomed to this, thinking that this is the natural phenomenon of aging. Although people take many health supplements or many medications to treat chronic diseases, the body ultimately does not improve and continues to age day by day.
At this time, can the religion you believe in help you solve this problem? If it cannot, then you should be able to understand the importance of Buddhist education. If you truly follow the teachings of Namo Amituofo, follow the teachings, and correct your biased beliefs and behaviors in time, you can naturally slow down the degree of physical aging and illness. This may sound unbelievable to my fellow Taiwanese countrymen, but this is a state that can only be achieved through the incomparably magnificent Buddhist education. You have never heard of this, so it is natural to have doubts in your heart, but as long as you study it personally, you will be able to verify the authenticity of Buddhist education.
Now, these materials and books on the Buddha’s teachings are all publicly available on the internet. You only need to search for 'Hsiang Kuang Pure Land Buddhist Centre in Australia' to see the complete Buddhist education. You can also watch and listen to Practitioner Su’s explanations on the Hsiang Kuang Pure Land Buddhist Centre’s Dharma talk channel. By truly studying and changing your own personality and latent habits, you will naturally be able to obtain the benefits of the Dharma.
Seeing that the people of Taiwan are not unfamiliar with the Buddha’s teachings, I must say that this human body is very precious; do not live in confusion and waste your time. If you are greedy for the short-lived material gains and personal enjoyment before your eyes, and waste the great time available for practice, it would be a great pity. I have a very deep affinity with the people of Taiwan, and what I say today comes from the bottom of my heart. I hope that whenever you see me, you will remember my exhortations to you today. Helping everyone study the Buddha’s teachings is my sincere wish.
Everyone has generally seen my statues and portraits, and many roads are even named 'Zhongshan.' If you could change all the 'Zhongshan' names to 'Namo Amituofo,' and replace all my statues with the holy image of Namo Amituofo, that would be even better. Because 'Zhongshan' itself cannot help you escape birth, aging, sickness, and death, but the holy name of 'Namo Amituofo' and the Buddhist education of 'Namo Amituofo' are truly the keys that can help you—help the people of Taiwan—escape suffering.
Since ancient times, Taiwan has suffered from natural and man-made disasters; wars, typhoons, landslides, and earthquakes are everywhere. This is precisely because the hearts of the Taiwanese people are not completely walking on the righteous path. If you can study Buddhist education and improve the human heart, then naturally there will be timely rain and wind, the nation will be prosperous and the people at peace. You will be able to avoid the occurrence of natural disasters, avoid the intrusion of man-made disasters, and be free from the covetousness and threats of neighboring countries.
This is the blessing naturally attracted after studying the Buddha’s teachings and changing the human heart. This does not need to be sought externally, nor can it be achieved by upgrading military strength, expanding the economy, or developing technology. If everyone believes in the Buddha, follows the Buddha’s teachings, and studies step by step, you will naturally receive the blessing and support of the Buddha’s power in the unseen, and receive the protection of the Buddhas of the ten directions. All threats and suffering will naturally disappear into nothingness, and there will be no various worries or anxieties. Only in this way can the people of Taiwan truly live and work in peace and contentment. Therefore, this Buddha’s teaching can be called the great Dharma that protects the nation and the people. The entire population must study the Buddha’s teachings to receive true protection.
The Buddha’s teachings I have learned in the Western Land of Ultimate Bliss are quite profound, and my realizations are very deep. Every time I have a new realization, I feel even more grateful for the grace of salvation from Namo Amituofo and Practitioner Su. If it were not for them, I would still be suffering in the hells today.
The sins I committed in this life are truly incomparably heavy. Although everyone respectfully addresses me as the pioneer who led the revolution and also calls me the Founding Father, my life was not as bright and beautiful as it appeared on the surface. I spent most of my time running around, launching wars for the revolution, raising military funds, and calling on my fellow countrymen to join.
However, the result of all that running around was the causing of massive casualties among the civilians, causing people to lose their precious lives, and causing people to miss the opportunity to study the Buddha’s teachings. I was destined to go to hell to suffer for this, and I did not know how long the sentence would last. Such a life can be described as thankless; I gave everything, only to meet a very sad ending.
The suffering I endured myself is insignificant compared to the war and the loss of life suffered by the common people. From this, one can see how deep the harm of this revolution and war was to the people." Namo Amituofo.
"During my time in the human world, I lacked the benefit of formal Buddhist education, and thus I was unable to clearly or fully comprehend these profound truths. However, upon returning to the Western Land of Ultimate Bliss, as the Buddha-light shone upon me, it washed away the ignorance and dust I had accumulated over countless kalpas. Slowly, the memories of my past lives began to resurface. I realised then that I had originally made a vow in the Western Land to come to Earth for the sake of saving the beings of this worldly realm, which led to my birth in China. Yet, at that time, my meditative concentration and wisdom were insufficient. Faced with the heavy dust and defilements of the secular world, I had forgotten my original purpose: to promote the Western Land of Ultimate Bliss and the teachings of Namo Amituofo to all people and to my fellow Chinese compatriots.
It is a source of deep shame to admit this, yet I was fortunate that, due to my practice in previous lives and the fact that I had descended from the Western Land, the spiritual memory within me remained active, constantly urging me to think of my family, my country, and my people. When I witnessed the decline of the late Qing dynasty, this innate instinct to save others—deeply embedded within my —manifested itself completely. That was the driving force behind my decision to initiate the revolution, in the hope of saving China.
Regrettably, I possessed the passion but lacked the true Wisdom (Prajna). I did not understand the importance of Buddhist education, and my actions ultimately produced the opposite of what I intended; I ended up doing more harm than good. I caused my vast number of Chinese compatriots to be plunged into the fires of war, leading to the premature loss of many precious young lives who never had the opportunity to learn the Buddha’s teachings. All of this karmic retribution is a burden that I must carry on my own shoulders.
Now that I have returned to the Western Land of Ultimate Bliss, it has reminded me of my original vow of compassion. It has made me even more determined to study the Buddha’s teachings, to elevate my faith in the Dharma, and to strengthen my resolve to save beings. I hope that through diligent practice, I will one day be able to return to this worldly realm and to Earth once more, to assist human beings, to help the people of China and Taiwan, and to ensure that all beings with whom I have a karmic affinity can be reborn in the Western Land of Ultimate Bliss together.
At present, I exist as a spirit and cannot take direct action. I am truly fortunate to have this opportunity to accept an interview at the temple, allowing me to convey my most earnest expectations and the most sincere words from the depths of my heart to the people of China and Taiwan. The grace of the Buddha is difficult to repay. Although I no longer possess a physical body today, I hope that by relying on the final influence I hold in the hearts of the people on both sides of the strait, I can encourage everyone to listen to my most sincere counsel and to resolve to study the Buddha’s teachings.
I did not complete the mission I was sent from the Western Land to fulfil in this lifetime. However, being able to speak with you all today, I take this opportunity to entrust my unfinished aspirations to my compatriots in China and Taiwan. Saving our fellow compatriots from the suffering of birth, aging, sickness, and death, and rescuing them from the depths of misery, is a shared mission for all of us.
I earnestly hope and sincerely urge all my compatriots: do not repeat my mistakes, and do not waste your precious time in this life. Do not incite conflict, and do not launch revolutions. Under any social system, the most important thing is to value harmony above all else, to learn Buddhist education, to cooperate with the government, and to allow the people to live and work in peace.
Follow in the footsteps of Namo Amituofo, change your personal ego and selfishness, and reverse your karma. This will protect the nation from natural and man-made disasters, and ultimately, at the end of your life, you will be able to be reborn in the Western Land of Ultimate Bliss.
Currently, the spreading of the Dharma has not yet reached its breakthrough, and the work of saving the world is not yet complete; fellow practitioners must continue to strive. I hope everyone will contribute their own efforts, starting from themselves, to help spread the Buddha’s teachings with their own strength, so that more compatriots may have the opportunity to learn the Buddhist education of Namo Amituofo. If you encounter any difficulties in spreading the Dharma or in your own practice, and if you are a fellow practitioner with whom I have a karmic connection and wish to speak with me more or discuss the Dharma further, you are most welcome to come to the Hsiang Kuang Pure Land Buddhist Centre in Australia to meet with me.
Although I reside in the Western Land of Ultimate Bliss, there is no barrier between the temple and the Western Land. By relying on the inconceivable and compassionate power of Namo Amituofo, we can transcend the distance of ten trillion Buddha-lands. Through heart-to-heart communication, I, Sun Yat-sen, can convey the message I wish to share with all of you.
I welcome all my compatriots to come and chat with me, to discuss the Buddha’s teachings. To all the martyrs of Dharma-spreading, to all my fellow practitioners, let us encourage one another and be diligent together. I am deeply moved, for in this age of the Dharma’s decline, spreading the teachings in this worldly realm is no easy task. Therefore, I rely on all of you, my compatriots who are spreading the Dharma, to continue moving forward.
I hope that one day, everyone in China, Taiwan, and indeed the entire world, will come to know Namo Amituofo and understand Pure Land education.
I, Sun Yat-sen, thank you all here. I wish you all success in your efforts to spread the Dharma.
Namo Amituofo.
Sun Yat-sen"
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A candid reflection from the spirit of Elizabeth Taylor, who shares her journey from the blinding lights of Hollywood to the serene, transformative teachings of the Buddha in the Western Land of Ultimate Bliss.
Michael Jackson shares his journey from the pressures of global fame to the peace of the Western Pure Land, revealing the truth behind his life and his ultimate deliverance.
Helen Keller, the renowned deaf-blind philanthropist, shares her journey from the darkness of the ghost realm to the light of the Western Pure Land of Ultimate Bliss, guided by the compassion of Namo Amituofo and Practitioner Su.
Albert Einstein, once considered the most brilliant mind in human history, reflects on his life, the nature of 'science' versus the Truth of the Dharma, and his existence in the Western Pure Land.
Ronald Reagan, the 40th President of the United States, reflects on his life, his political career, and his profound journey from the depths of hell to the Western Land of Ultimate Bliss through the compassion of Namo Amituofo and Practitioner Su.
This is a record of an interview with Kim Il Sung, the founder and former leader of North Korea, who sought deliverance 32 years ago. He now resides in the Western Land of Ultimate Bliss.
Hsiang Kuang Pure Land Buddhist Centre
Contributed to Pure Land Buddhism knowledge library