The Scattered Soul of Practitioner Li Xiufeng

This is a record of an interview with the spirit of King Chujiang of the Second Hell, conducted by Practitioner Su at the Hsiang Kuang Pure Land Buddhist Centre in Australia. The interview focuses on the spiritual condition of Lay Practitioner Li Xiufeng, whose soul fragments were found scattered across different realms due to deep-seated attachments. This session was recorded on January 18, 2017.

Practitioner Su speaks: "I respectfully invite King Chujiang of the Second Hell to show compassion. Is the soul of Li Xiufeng—her three hun souls and seven po souls—present?"

The Gradual Loss of the Soul

King Chujiang speaks: "Two parts are gradually being lost."

Practitioner Su speaks: "Li Xiufeng is a very diligent volunteer at the Hsiang Kuang Pure Land Buddhist Centre. How could her soul be gradually fading? I ask King Chujiang to kindly provide teachings. Her son, Qiu Jiahong, is here and can listen as well."

King Chujiang speaks: "Alas! How many Buddhists in the world today are exactly like this? They cannot escape birth, aging, sickness, and death; they cannot escape their own karma. Even after practicing for many years, they remain trapped in their old habits, following the path of their destiny and the cycle of karma. They believe they can be reborn in the Western Pure Land of Ultimate Bliss, yet they cannot detach from the six realms of existence. I have seen too much of this in the hells. Xiufeng, my child! You are clever enough to know this place is good, to know this is a treasure. But when it comes to your calculations, what are you to do? How will you resolve the things you have not yet let go of?"

The Illusion of the Self

Practitioner Su speaks: "How many of her three hun souls and seven po souls are missing? I notice she is often in a state of lethargy."

King Chujiang speaks: "Lethargy comes because she follows the timing of her destiny; she is aging. In today's society, how many elderly people represent the loss of their own souls? Child, appearance arises from the mind. Have you ever looked at yourself when your appearance changes? Why is it that the camel caravan of spirits keeps coming to be invited? How long have you been at this Buddha-land? This camel caravan has been invited since the very beginning of the Chao Du ceremonies. You have been so diligent in accumulating merit, but why is the caravan still here? Are there really so many beings that they can never be finished? The reason is simple: two words—you have not changed. You have not truly seen through and let go. The attachments you hold on this path of practice are selfish. When your eyes see only your own children, how can you walk this path?"

The Burden of Emotional Attachment

Practitioner Su speaks: "Everyone, please listen! We are all like this! I ask the King of the Second Hell for his compassion."

King Chujiang speaks: "All children should be treated as treasures in your heart, but this relates to whether you can walk this path steadily. The oneness perspective—the view of non-duality—is extremely important. If everything you do is to pave the way for your own children, you are actually making it harder for the children you love so dearly to succeed. It is like leaving a vast fortune to your children, which makes them unable to earn a living on their own. Are you not cutting off their hands and feet? Children have their own blessings. When you diligently work to save yourself, you are helping your children grow. When you achieve something and purify yourself, you become the best model and example. Today, if you find it difficult to achieve the Buddha’s path, it is because you cannot achieve it for your children either. Your son is hindered on the path, and you must take some responsibility for that. He has been watching and learning from you for years; his style and conduct are inseparable from yours. You must be a model; you must set an example. To speak clearly and plainly, it is all about emotion. The emotion you hold for your family has never been released, including the emotion for your husband. In my view, it has not truly faded; you are still very concerned and attached. Even if you have read all the quotations of Venerable Master Chin Kung, listened to countless sutras, visited many bodhimandas, seen many scenes, performed many Dharma ceremonies, donated much wealth, and done much Buddhist work—if the beings in your eyes are only your own family and children, all of this turns into smoke. Merit should only be dedicated to the Western Pure Land of Ultimate Bliss, to the suffering of all spirits, and to the entire Dharma realm with a sincere hope that everyone can be saved. Only selfless dedication, without clinging to any family member, constitutes true merit. If your heart is only for the sake of your family, you fall into the same trap as the Chao Du issues Practitioner Su has cited many times. I believe you understand that this is a matter of the subtle thoughts and intentions arising in the mind. If your thoughts are like this, your heart must be filled with such things. Subtle intentions cannot deceive anyone, and intuitive actions cannot be hidden. Child, your mind-capacity is not yet large enough; the heart that truly saves all beings has not yet been opened."

The Trap of Calculation

King Chujiang speaks: "And what is the camel caravan? When you invite spirits, they often say you are deceiving them, calculating against them, or defrauding them. When these thoughts and mental schemes manifest, the camel caravan appears again. Calculation does not mean you are plotting against someone in this life; any mental planning or lingering thoughts are called scheming. Even if you do not hurt or harm anyone, you have chosen this path—the path of pure karma. Calculating the benefits, calculating the future of your children—in the midst of this calculation, you are categorizing the beings you are saving. Through this categorization, you save fewer beings. And when you start calculating, you pull up the file of past harm from your Alaya consciousness. Every time you calculate, you open that file; every time you calculate, you attract these beings who have not left, or even attract new ones. You even attract those in the void who share the same faults. Sometimes, in your calculations, you accidentally move toward bias, or toward the evil—not the righteous path. When you deviate from the righteous path, how many demon crowds in the void are waiting to cause trouble? Haven't you been possessed before because of this? If not for being here, who would know? After being a boss for so long, it is hard not to calculate what to let go of and what to keep. Here, you must simply work honestly; there is nothing to calculate. Do as much as you can with all your effort; do not hold anything back. Save as many beings as you can. There is no such thing as family—under heaven, how can you guarantee who has not been connected to you or who was not once part of your family? Family members, parents, teachers, and even karmic creditors from accumulated lifetimes are scattered throughout the void. The meaning of oneness is that everyone was once a family, everyone has had affinities, everyone has been together, and everyone is the same. Saving them is equivalent to saving yourself; benefiting others is benefiting yourself. Child! Even when donating wealth, do as much as you can. Try not to leave a way out for yourself; give entirely. This is to help you cut off the things of the six realms. If you have the things of the six realms, it is difficult to escape them. I do not know that your life of dedication to the Buddha’s teachings and the propagation of the Dharma has actually contributed quite a bit, but you may not see these subtle points, or you may think you have done nothing wrong. If this hinders your chance of rebirth at the moment of death, and you are told it is too late when you are at death's door, it is better to face it today. Your diligence, child, is known to the entire void. In your diligence, you have indeed acted selflessly and sincerely, and in accumulating merit, you have never calculated how much you have gained. This is truly, genuinely, real merit. People say that if you are not karmic creditors, you would not become family; mutual entanglement is karma. Child! Practitioner Su is your great teacher; you should learn to let go so that true merit can take effect. Practitioner Su has said she never thinks about how much money she has; she only realizes she has no money when she opens her wallet and finds it empty. If you can do this, you have overcome this karma."

The Missing Souls

Practitioner Su speaks: "King Chujiang, what about Li Xiufeng's three hun souls and seven po souls?"

King Chujiang speaks: "Two hun souls are lost."

Practitioner Su speaks: "Where are those two souls?"

King Chujiang speaks: "One soul is accompanying her husband, running around everywhere. It is karma! So, you are actually still very concerned about your husband, aren't you? Do you admit it?"

Practitioner Su speaks: "She follows him on his motorcycle, vroom vroom! Hahaha! Namo Amituofo."

King Chujiang speaks: "Likewise, because the affection has not faded."

Practitioner Su speaks: "Alright, Li Xiufeng, do not stay on Qiu Xianming. Come out. Li Xiufeng, Li Xiufeng, come out, come out. May the Buddha be compassionate. She doesn't seem to want to return! What about the other soul?"

King Chujiang speaks: "The other soul has followed karma because the time has come; it means she is being led away by the beings she is attached to."

Practitioner Su speaks: "Where is Xiufeng's soul now? King Chujiang, have compassion!"

King Chujiang speaks: "Practitioner Su! Don't the many invitation papers written by the camel caravan say that the woman was abandoned in the desert and left to die of thirst and misery? The child is now a lone person in the desert, which is why her skin is dry—it is because her soul is constantly being exposed to the wind, rain, and sun."

Practitioner Su speaks: "No wonder she is often itchy and dry. Namo Amituofo, Namo Amituofo, Namo Amituofo. One soul is still in the desert. Alright, may the Buddha be compassionate. Li Xiufeng in the great desert, Li Xiufeng, come back, come back!"

The Spirit in the Desert

King Chujiang speaks: "There is a female spirit looking after her."

Practitioner Su speaks: "Write down the name of the female ghost. Li Xiufeng, the female ghost is grabbing you and won't let go, which is why your skin is bumpy."

King Chujiang speaks: "(Handwriting): Mushitana."

Practitioner Su speaks: "Mushitana, you are holding her so tightly. Li Xiufeng is a woman now. You are still grabbing her in the space as if she were a man. I see that in the past, in that space, she wore a hat and had a beard, and she loved him to death."

Mushitana speaks: "I am holding her tightly; how can I let her return?"

Practitioner Su speaks: "You are also suffering in the desert. Let me tell you, this love is fake; you must let go. She has already been to hell and has come back as a woman. You must let go now!"

Mushitana speaks: "How can I let her go? She promised to love me and never change her heart. But it is not like that."

Practitioner Su speaks: "She really didn't want to change her heart, but when she was reborn, her body had to change, and the distance changed."

Mushitana speaks: "No, she went and never returned!"

Practitioner Su speaks: "She didn't return because she died! She didn't do it on purpose."

Mushitana speaks: "It was so hard to find her."

Practitioner Su speaks: "How old was Li Xiufeng when you found her?"

Mushitana speaks: "I found her when she was in her thirties, thirty-four."

Practitioner Su speaks: "She was as miserable as you were then."

Mushitana speaks: "As miserable and unbearable as I was. That is why I found her."

Practitioner Su speaks: "She is making you miserable now, but she can compensate you. Look at the Western Pure Land of Ultimate Bliss. May the Buddha be compassionate. The house you love is waiting for you there. Look above, your house is truly beautiful; let me show you. May the Buddha be compassionate, she really loves you. Go up! Don't wander anymore. Do you see it? Go up."

Mushitana speaks: "If I let go, she will run away again."

Practitioner Su speaks: "No, this house was built for you; go up, how beautiful it is. Look, it is all golden. She is truly good to you, go up!"

Mushitana speaks: "I don't want to go up. If I go up, I will never find her again. I dare not let go."

Practitioner Su speaks: "You don't have to let go, it's okay, take her up. No problem, go up, okay?"

Mushitana speaks: "I will go up with her. Really?"

Practitioner Su speaks: "There is one above and one below, why do you want two?"

Mushitana speaks: "No, I want to be loyal to one."

Practitioner Su speaks: "Be loyal to one—that one is the real one, this one is fake. What you are holding now is soft, that spirit is not her. The one above is the real, handsome man. Go up, go up. Come. Take refuge in the Buddha and do not fall into hell; take refuge in the Dharma and do not become an evil ghost; take refuge in the Sangha and do not become an animal. Go in, go in. Namo Amituofo, Namo Amituofo, Namo Amituofo. She has gone in. Sigh! King Chujiang, have compassion, Namo Amituofo. Still loving in the desert space—this space is truly terrifying."

The Secret Within

Practitioner Su speaks: "Alright! I respectfully invite King Chujiang to have compassion, Namo Amituofo. I have already placed Mushitana, who was in the desert, into the Western Dharma-Nature Land of the Hsiang Kuang Pure Land Buddhist Centre. Now, where are her seven po souls? Being a woman is not worth it!"

King Chujiang speaks: "She has chanted the Buddha's name for so many years, yet her karma is still advancing! This means that hell is still continuing."

Practitioner Su speaks: "Wait, King Chujiang, have compassion. Are you saying Li Xiufeng's soul is in hell? How many souls?"

King Chujiang speaks: "Practitioner Su! Actually, the face of the child Xiufeng is not her own."

Practitioner Su speaks: "I know! It changes often. Her body is being used. King Chujiang, have compassion! Is it not true that one cannot come to save the world? Most of the time, it is not the person themselves!"

King Chujiang speaks: "That is true. Actually, Xiufeng often does not dare to look at you directly, and often, when she is alone, she is thinking. In that moment of thinking, it is not her. When she realizes someone understands, she retreats, but when no one understands, she continues to sit there, being controlled. This is karma! The child has things in her heart that are unknown to others."

Practitioner Su speaks: "Her heart is not open; she has secrets, I know. The fourfold assembly has secrets in their hearts. Cao Rudi has secrets, and Xiufeng has secrets; I know them all."

King Chujiang speaks: "They are all strong women, as you say in your world. Their minds are more developed, and they easily think that no one knows what they know. Practitioner Su is also a strong woman, but the difference between letting go and not letting go lies right here. Letting go can transform your intelligence into Prajna wisdom, allowing you to truly resolve your karma and achieve the righteous fruit. Not letting go means continuing to use your intelligence to create sins. Every thought you have that is not on the righteous path is creating karma, let alone doing so in a Buddha-land."

The Necessity of Letting Go

Practitioner Su speaks: "Learning the Pure Land Dharma Gate is about letting go. Knowing and committing the offense means one cannot realize one's true nature. Because the Buddha knows your hearts, you prefer to keep a hidden hand. If you do not practice truly, I have no way to help. King Chujiang, have compassion. I have spoken very clearly about this person's karma in my Dharma talks, and I do not want to say it again. I have spoken so plainly, yet no one wants to listen, and no one changes their personality. There is no way to turn the karma around!"

King Chujiang speaks: "That is true. Practitioner Su has already spoken so directly. If you know and commit the offense, the sin is doubled; if you commit it without knowing, it is understandable. The child is very clever, and her experience is broad, but she knows and does not do. What can she take out to dissolve or offset her karma? Moreover, many people might put a big question mark in their hearts about wanting to be reborn in the Western Pure Land of Ultimate Bliss. She is such a serious and cheerful practitioner, and she promotes the Buddha's teachings so vigorously, and does so much fearless giving and Dharma giving. This shows that, first, if you want to be reborn in the Western Pure Land of Ultimate Bliss, how can you be reborn freely without true practice and true action? Second, if the practice is not true, it is just like the birth, aging, sickness, and death in the six realms. Third, this further explains that this path has no falsehood; this is the true Great Dharma. How can the true Great Dharma allow for any falsehood? Child! After you go back, you must make major adjustments. What should be let go must be let go. All things in the world are false, including the family members you love most. You have seen so much and walked through so many scenes; isn't it clear? If you do not let go, as the Infinite Life Sutra says, one is born alone and dies alone. What you want to take with you, you cannot take. If you are still attached and do not let go, you cannot leave either. It is like shackles locked in the six realms; only you have the key. That is why Buddhas and Bodhisattvas need the human world to help with salvation. Buddhas and Bodhisattvas cannot touch your key; they can see it, but they cannot take it. They need the help of the human world within the six realms. Only by teaching you the truth and the Dharma, and making you willing to hold the key to open the six realms and the shackles you have set for yourself, can you be reborn freely. Becoming a Buddha is not easy, nor is it difficult; the difficulty comes from your own heart. Among these seven po souls, because two souls are active in Buddhist work and Buddhist affairs, there are Dharma protectors looking after her, preventing her from aging and suffering from mental weakness."

The Reality of the Void

Practitioner Su speaks: "Sister Xiufeng knows that the Buddhist work at Hsiang Kuang Pure Land Buddhist Centre is truly being done. The cleaning is done with true sincerity; she is truly doing it!"

King Chujiang speaks: "Therefore, she has also moved the celestial deities to come and care for her, and they also take care of her so that she remains this sharp."

Practitioner Su speaks: "She is doing it. She doesn't know that one wrong thought means losing everything."

King Chujiang speaks: "It is all lost; the karma has not been turned around. Still, there is a little bit of good roots existing. She is always organizing and cleaning the temple."

Practitioner Su speaks: "And she doesn't complain when she works, nor does she chant, nor does she talk about how much she does. Her advantage is here. She organizes the kitchen and the grass outside very well."

King Chujiang speaks: "But in the void, what is spoken of is reason; what is spoken of is the Dharma, not emotion. Even if you do so much, if there is the slightest bit of falsehood, it does not speak of emotion and does not care about saving face. Beings are not here to talk about love and affection with you. Right is right, and wrong is wrong. Even if the child does ninety-nine percent, if she is missing one percent, she cannot be reborn. Moreover, child, we in these six realms are all ordinary people. To escape the six realms, one must do one hundred percent of the Buddhist work. Even the old monk you respect most finds it difficult to be reborn. He has given so much for the Dharma realm for so many years, and his contribution to the inheritance of the Buddha's teachings and the explanation of the Dharma is ten thousand times greater than the child's. But he still cannot be reborn, just because the void does not care about emotion."

The Responsibility of the Teacher

Practitioner Su speaks: "The universe is truth. Once you break a precept, your body is no longer under your control; it is controlled by others."

King Chujiang speaks: "Practitioner Su is truly a filial disciple; she asks whenever she gets a chance. This control and lack of control also depend on one's own heart. Practitioner Su! You dare not face it. He has taught the sutras and the Dharma for so many years, and he should have the corresponding powers. This is knowing and not doing; the sin is great. Knowing that the Buddhas and Bodhisattvas have arrived and being unwilling to welcome them hinders the chances of rebirth for thousands of beings and followers."

Practitioner Su speaks: "The website is broadcasting, and the followers are all in the void; it is terrible. How can he pay it back! Sigh!"

King Chujiang speaks: "That is true. The sins of all spirits in the void are hard to repay."

Practitioner Su speaks: "According to this, how can the Master pay it back?"

King Chujiang speaks: "Moreover, how great is his influence? The higher one climbs, the easier it is to create great karma."

Practitioner Su speaks: "King Chujiang, have compassion! Save our Master."

King Chujiang speaks: "Alas! Practitioner Su, I am only the King of the Second Hell; I am still relying on you to take me to the Western Pure Land of Ultimate Bliss! I only see things clearly; I have no power to help him. Moreover, if you tell him today that the King of the Second Hell has been here and he does not believe it, it is nothing to me. Including every word I say to the fourfold assembly today, if you do not believe it, just treat it as if I never came. Whether you believe it or not is truly in your own heart. Whether you can walk the path or not also depends on your own heart. Whether you can be reborn also depends on the actions of your own heart. Why is observing the mind essential? Why does practice require cultivating the mind? This world is collapsing because everyone has forgotten their own mind. They know the body, the flesh, and the skin are precious, but they forget that the mind is more important. They create so much karma for the sake of this body, forgetting that the mind must be pure. Men and women only see their own bodies and the needs and desires of their physical forms; your mind easily becomes sick and distorted. Your mind will satisfy all your wants, and you will find it difficult to escape the six realms. That is why I say the body must be let go, because you will tell your mind all the needs of your body, and your mind will satisfy your wishes. This is extremely subtle and terrifying. Let us return to the child's five po souls."

The Five Souls in Hell

Practitioner Su speaks: "Xiufeng's five po souls are missing. Where did they go?"

King Chujiang speaks: "How old is she this year?"

Sister Xiufeng speaks: "Sixty-three."

King Chujiang speaks: "That is not young. If she were not practicing, her body would be about done. It is about time to go to the hospital. Do you understand what I mean? Even if you are truly practicing, it is to lighten the burden, so you will still go to the hospital, but the retribution you receive is also in progress. Why is it that after doing so much karma, you still cannot turn it around? I am not trying to discourage you all; I am letting you have a mirror. It is not enough. Most of it is still Buddhist work in the mundane world, not Buddhist work in the void. Only Buddhist work in the void is big enough and powerful enough to compensate for the mistakes made over accumulated lifetimes. If it is only Buddhist work in the mundane world, it is weak and easier to disappear. How can one dedicate this to one's own beings? Moreover, beings are not necessarily willing to accept it. Because of your thoughts, your thoughts make the beings unconvinced. Even if you dedicate it to them, they do not want it. These five po souls are in hell. Some are there because of your sincerity—the sincere heart in wanting to promote the Great Buddha Temple. Some are in the original halls, which are the halls they should have reached. Some souls are temporarily delayed in the original halls, which is the case for the ten halls where you are currently performing the Thrice Yearning Ceremony. Being delayed has both advantages and disadvantages. The disadvantage is that if they have not yet left hell, they are waiting in place."

Practitioner Su speaks: "Xiufeng, your five po souls are still being interrogated in hell. Your karmic creditors are suing you, so you are still in hell. Your five po souls are still being interrogated."

King Chujiang speaks: "The advantage is that every time the Thrice Yearning Ceremony is performed, the merit-holder is performing Chao Du, and the complaints filed in each hall are being addressed. If they are willing to leave, the complaints are withdrawn."

Practitioner Su speaks: "Look, you performed the Thrice Yearning Ceremony and saved your karmic creditors. Xiufeng, you did not waste your money; continuing to perform it is the right thing to do. Otherwise, how can the complaints in hell be resolved and withdrawn?"

King Chujiang speaks: "That is true. But if the soul has not left hell for a day, the beings may turn against you again and continue to sue. Both the punishment and the retribution must continue to proceed according to reason and the Dharma."

The Power of Sincerity

Practitioner Su speaks: "King Chujiang, have compassion! Xiufeng's five po souls are in hell, and her beings are suing her. Should I invite her karmic creditors to the Hsiang Kuang Pure Land Buddhist Centre to listen to the sutras and bring them up? Because Xiufeng is always at the Hsiang Kuang Pure Land Buddhist Centre, she is truly sincere in her work. Now the Hsiang Kuang Pure Land Buddhist Centre needs talent, and Li Xiufeng is also a talent, don't you think?"

King Chujiang speaks: "That is true! The Bodhisattva she brought recently is also a merit. If this Bodhisattva can be saved, it is also due to her great effort. She is not an ordinary person; she can lead the chanting group to chant everywhere, so she must have her appeal and leadership. Child! Saving her is important, depending on how you use skillful means. If she can participate in time, it is also her blessing. If not, it is also following karmic conditions. The number of fourfold assembly members the child has brought in is quite large, which is also creating merit for you, and is also the reason why you can invite the five po souls out today. The causes and effects created in the past are all within yourself. The skin is the largest organ of the whole body, and it is scattered all over the body. It just so happens that the child's skin is not good, so you know that the hatred and resentment seeking revenge are all over the body. It cannot be cured, and the cause cannot be seen; this is karma. Moreover, it has accompanied you for many years, hasn't it?"

Sister Xiufeng speaks: "Yes."

King Chujiang speaks: "But child, you are hardworking and can endure. Unlike the child Youtao—if you were to beat and hit them like the child Youtao today, your organs would definitely be ruined."

Practitioner Su speaks: "It is fortunate that you are compassionate and not like A-Tao. A-Tao kept hitting her beings, which is why she is so miserable today."

King Chujiang speaks: "That is true! She has no heart of compassion to save beings."

Practitioner Su speaks: "I invite the beings of the five po souls to the Hsiang Kuang Pure Land Buddhist Centre to listen to the sutras. Now, let Li Xiufeng exert herself; she is truly sincere. Going to Australia to take care of the Buddha Hall now is a contribution that cannot be ignored."

King Chujiang speaks: "This is also one of the triggers for today's karmic conditions."

Practitioner Su speaks: "If you make this vow, you will turn your karma around. It is incredible."

King Chujiang speaks: "Actually, she really wants to go along in her heart."

Practitioner Su speaks: "Hahaha! Do you want to go to the Four Great Mountains with us?"

King Chujiang speaks: "Letting go of one's own desires is remarkable!"

Practitioner Su speaks: "I can see it, but there is no other way. Teacher Practitioner Xia Lianju said that those who go to take care of the Hsiang Kuang Pure Land Buddhist Centre are people with tremendous blessings. The Buddha Hall cannot be without people."

King Chujiang speaks: "Moreover, the main reason for wanting to go along is that her son and daughter-in-law are going. Continuing like this is called letting go. Child, if you continue to practice like this, you are cultivating great merit."

Practitioner Su speaks: "That is true! Sincerity is immeasurable merit."

King Chujiang speaks: "That is true. You are willing to let go of the heart that wants to look after your son and daughter-in-law, and instead go to look after the Hsiang Kuang Pure Land Buddhist Centre, which is needed by the vast and boundless void. This is called letting go and cultivating true, great merit. Therefore, you can distinguish between what you have cultivated before and this. When you are concerned about your son, your husband, or your family, compared to you now letting go of everything and going alone, the difference between the two lies only in the subtlety, but the influence is completely different merit."

Practitioner Su speaks: "Li Xiufeng, your merit is incredible. When your five po souls return, you must repay the Buddha's kindness and go to take care of the Hsiang Kuang Pure Land Buddhist Centre in Australia; it cannot be without people. To be honest, helping your son and daughter-in-law grow and accumulating merit for them is real."

King Chujiang speaks: "That is true. How to truly save the beings in the void—child, your wisdom can do it. When you truly do it, your most beloved son will be able to achieve something. Because he is watching you grow, you must show him. The child now cannot let go, just as you could not let go. He is so family-oriented because you were so family-oriented; he learned it from you. You must let go and show him. Now, your desire for your child to achieve is the same as Practitioner Su's. You can know this aspect. If you can truly achieve it, your child will be able to achieve himself as you wish. This is what I want to say to you. And these five po souls can be saved by this Dharma ceremony; fortunately, the five po souls can all return."

Practitioner Su speaks: "The Dharma ceremony is the Thrice Yearning Ceremony that must be done. Come, take refuge in the Buddha and do not fall into hell. The spirits of the five po souls also respect this. You are suing her now; first, go to the Dharma-Nature Land of my Hsiang Kuang Pure Land Buddhist Centre to listen to the sutras. May the Buddha be compassionate. Namo Amituofo, Namo Amituofo, Namo Amituofo. They have entered."

King Chujiang speaks: "Just keep working hard!"

Li Xiufeng speaks: "Yes! Gratitude."