This is a record of an interview with Lin Ruomei, who sought deliverance at the Hsiang Kuang Buddhist Centre in Australia. She now resides in the . This account reflects upon her life and her passing in the massive fire at Wang Fuk Court, Hong Kong, at the age of twenty-one. Recorded by the chief writer, Shi Faru, on December 12, 2025.
Lin Ruomei speaks:
". I am Lin Ruomei. I was a student at the Faculty of Arts at the Chinese University of Hong Kong. While it might sound a bit boastful, I was admitted with excellent grades. I majored in Chinese, English, philosophy, and religion. I have also conducted research into Catholicism and Buddhism. Although I did not specialise in the Pure Land school, the Buddha’s teachings were not unfamiliar to me.
I was twenty-one years of age this year, and I would have graduated in another year. After that, I planned to study abroad; I was even considering the United Kingdom. I never expected that I would end up here in Australia instead—the workings of karmic affinity are truly wondrous. I was renting a place at Wang Fuk Court because the rent was relatively affordable and it was not too far from the university; it was only about a thirty-minute commute. On that day, I had no classes, so I was at home working on my graduation thesis. Our thesis was quite rigorous—it was not a simple assignment. It required detailed investigation of multiple reference materials, and every citation had to be well-founded. I was exploring the theme of the evolution of religious philosophy and its relation to modern life. I was deeply interested in this topic. I have always believed that religion should not merely be a superstition that provides people with peace of mind; it should offer practical help in real life."
A Scholar’s Search for Truth
"I have perused many works by renowned scholars both at home and abroad, most of which related to spirituality and spiritual cultivation—meditation, mental transcendence, self-improvement, and so on. These practices can bring about changes in one's life and work; they can make human nature more peaceful, improve the darker sides of humanity, and reveal our inherent goodness. I investigated a great deal, but I always felt that the explanations were too general. They did not highlight the necessity of religion. Modern life, combined with modern medicine, philosophy, and psychology, already satisfies many of these needs. Whether it is Christianity, Catholicism, Buddhism, or Islam, no modern scholar has truly pointed out the specific parts that can improve real life. I did not dare to adopt stories that were too ancient, as they were filled with mythological colours and lacked credibility. For this reason, I struggled for a long time. Whenever I had free time, I would search for information at home, at school, and anywhere else I could access data. I also visited nearby churches, Taoist temples, monasteries, and mosques, but everyone overemphasised the need to 'believe first' before achieving spiritual elevation or breakthroughs. There were no concrete examples or theories.
Since I was led to the Western -Nature Land, and because I am now a spirit, I can see different spaces and look back on my previous experiences. Only now do I realise that what the Buddha’s teachings describe is the most clear and accurate. Here, I must emphasise that the 'Buddha’s teachings' I refer to are the Dharma teachings I have heard at the Hsiang Kuang Pure Land Buddhist Centre, not the basic Buddhist theories found in outside temples. I have perused the and various basic Buddhist textbooks, and while they do mention similar concepts, it is impossible for the average human to understand the depth of those terms. The Buddha’s teachings passed down by Shakyamuni Buddha over two thousand five hundred years ago are truly profound. Seemingly simple terms actually represent deep spiritual worlds behind every character. You cannot see it from the surface; it just feels like ordinary stories.
I primarily studied Catholic doctrine, and I hoped to have the opportunity to visit the Vatican one day. But since coming to the Hsiang Kuang Pure Land Buddhist Centre, I have come to recognise the true Buddha’s teachings, which include subduing demons, resolving conflicts with , healing illnesses, and spiritual cell biology. I have listened to and studied every subject very carefully. I am very interested in all of it. When I do not understand something, I know a technique: as long as I keep chanting 'Namo Amituofo', I will automatically understand. I discovered this technique suddenly one day; it must be the Buddha’s blessing! I feel that the Buddha is always by my side, ready to teach me at any moment."
The Day the World Turned to Ash
"Having said so much, it is time to get to the point. On the day of the fire, I was buried in my books and computer all day. I had borrowed many classic books and materials from various libraries, and many of them were quite old. To understand their meaning, I even had to improve my English. Fortunately, my foundation in Catholic studies was deep enough that I could deduce the meaning of uncertain parts from the context. I was so focused on reading, organising, and writing that I did not notice the fire at all. I only realised it when the power suddenly went out.
I had no time to worry about the power outage. I used my mobile phone to provide light; I had no time to waste. This thesis was to be my graduation masterpiece, and I had to write it with all my might to produce something of quality. I needed it for interviews with other schools; my future depended on this document. If other institutions recognised my work, I would have the opportunity to continue my studies. The process of the fire was the same as what most other victims have described. I noticed an unusual smell and high temperatures, and only then did I realise there was a fire. But my materials were only half-organised, and these books were all borrowed. I could not leave them in the fire.
I wanted to take these books and escape. I packed them all into a suitcase, but it was incredibly heavy. I wanted to take the lift, but it was not working without power, and the fire and thick smoke had already blocked the path to the stairs and the lift. I knew I probably had no chance of survival, but I had to at least save these precious materials. I hoped to find a metal suitcase to store these books and papers, hoping they would be spared from the fire, but I only had a plastic one.
Soon, the fire spread, and I had nowhere to run. I tried my best to keep the books away from the flames, but my whole body caught fire. I knew I was powerless to finish my graduation masterpiece. I did not know if the books could survive the blaze. I breathed my last in agony. My spirit left my body, and I saw my physical form burning. This was natural, but I was mainly concerned with how the suitcase had fared. Unfortunately, the suitcase melted quickly, a hole appeared, and the flames rushed in. The materials inside were all destroyed. This made me feel quite guilty. I believed I had a duty to protect these materials so that future scholars could study them. Now that it ended with me, this was not something I wanted to see."
in the Dharma-Nature Land
"I soon realised that I was now a spirit outside of my body. I existed in a space that seemed to overlap with the fire scene, yet it was another dimension. I could not touch my own corpse or the books; I could not touch anything in the room. I checked my limbs and saw they were still there, not in a state of being burned. I began to call out to the Lord, to Jesus; I called out to the lords of every religion I knew. I also called out to the Buddha. I chanted 'Namo Shakyamuni Buddha', but there was no movement. Perhaps my sincerity was not enough? That is why neither the Lord nor the Buddha came to receive me.
I must say, at the scene of a fire, in the initial state of death, it is very difficult to be calm, and even harder to be truly sincere. I did not know what counted as sincerity; this was my first time experiencing the life of a spirit. I looked around at the ruins, not knowing where to go. This was my home, yet it had nothing to do with me anymore. I never expected that there would truly be an afterlife. I thought of how Jesus could be reborn, but I did not know how to be reborn. I knew that Buddhism speaks of reincarnation, but I did not know when it would happen, or if this state of mine counted as reincarnation.
Only now did I realise that although I had read many books and studied various religions, I had remained on the surface of the words. I had not delved deeply into any religion, so at this critical moment, it could not help me. Since I had become a spirit, I tried everything, including reciting scriptures from the Bible and Buddhist mantras I had once memorised, but I remained in the same place. I could not see any change.
Suddenly, a golden light shone down. I began to try to deduce which mantra or scripture had worked, or if my heart had undergone some change. Before I could finish my analysis, I was transferred to an extremely pure and bright world. This was the Western Dharma-Nature Land of the Hsiang Kuang Pure Land Buddhist Centre. Is this a Buddhist temple? I looked back at the Buddhist mantras I had just recited, but I was not sure which one it was. At this moment, the sounds of 'Namo Amituofo, Namo Amituofo' reached my ears. I knew this was a phrase I often heard; it was the phrase most commonly associated with monastics in dramas. I knew it was the Buddha-name, but I had not chanted this Buddha-name just then. I had chanted 'Shakyamuni Buddha'. Could other Buddhas also hear my cry for help?"
The True Meaning of Religion and Education
"I had too many questions. My intuition told me to keep chanting this 'Namo Amituofo'. If I had any questions, I should just keep chanting this Buddha-name. I chanted continuously, and whenever a question arose in my heart, I would chant the Buddha-name. Soon, I could see various images and hear sounds that gave me the answers. Later, I heard a Buddha named Practitioner Su explaining things. In the Earthly realm, he appears as an elderly man, and everyone calls him 'Sister Su', but he has great boldness. I heard he is over eighty, but judging by the light on his body and his spirit, he is certainly not in the state of an old man. All these questions were answered through the method of chanting. When I heard that learning the Buddha’s teachings means one will 'not grow old, not get sick, and the spirit does not die', I immediately asked for more details. Now I know that learning the Buddha’s teachings means following the Buddha to save the world and sentient beings, changing the habits accumulated over countless past lives, and resolving conflicts with those we have harmed in countless past lives. The only way to resolve these conflicts is to help them return to the Western Land of Ultimate Bliss. These principles shocked me; I had never heard of them before.
I also saw Practitioner Su’s countless manifestations in the Dharma assembly, and I saw that Namo Amituofo also has countless manifestations, emitting light to send immeasurable and boundless sentient beings, especially the demon crowds, to the Dharma-Nature Land. The demon crowds were completely transformed, looking brand new. This left me dumbfounded. Is this what religion is? I could not believe my eyes. I asked the Buddha, and the Buddha said this is Buddhist education. I understand now; it does not matter what we call it, the main thing is the true meaning behind these terms. I saw many of the fourfold assembly of the temple receiving spirits, and I asked the Buddha what they were doing. The Buddha explained a great deal. The images I saw and the understanding I gained can be summarised as follows: the Buddha’s teachings can heal illnesses. All illnesses are the result of the combined efforts of karmic creditors, attached spirits, and demon crowds. Through the Buddha’s , those sentient beings willing to be resolved can leave , avoiding further harm to it. Some of the spirits that leave the body stay in the Dharma-Nature Land, while others go directly to the Western Land of Ultimate Bliss. I have not yet thoroughly studied the difference between the two, but I know that both Buddha-lands were created by the vows of Namo Amituofo and Practitioner Su. Their manifestations are slightly different, but the Buddha-heart is the same. They were both created to save sentient beings from suffering. This is the answer I have been searching for all along."
A Final Thesis on Life and Death
"What is the impact of religious evolution on modern life? Because Namo Amituofo abides at the Hsiang Kuang Pure Land Buddhist Centre, through the personal teachings of Namo Amituofo, the detail and clarity of the entire Buddha’s teachings have become closer to what modern people can understand as the Dharma affinity expands. It is no longer the complex and tedious terminology found in the Tripitaka, nor is it various abstract metaphors. Those metaphors could only be understood by people of that time; for modern people, they require many guesses and assumptions to partially restore the original content. Now, with the direct teachings of Namo Amituofo, all scriptures and the messages from the Buddha’s heart fit within the scope of what modern people can understand. There is no possibility of misunderstanding, nor is there any need for pointless arguments. The most direct impact on the lives of modern people is integrated into the slogan: 'Not grow old, not get sick, and the spirit does not die'. 'Not grow old' means that the cellular beings are willing to be resolved, stopping their attacks on the cells, stopping cellular aging, and stopping cellular mutation, thus resulting in no aging and no illness. For example, in modern medicine, malignant tumours are mutations caused by cells being attacked to a certain degree. Once the karmic creditors within the cells awaken to a certain level, this phenomenon naturally develops. And 'the spirit does not die' refers to my current state. Although the physical body has perished, this spirit still exists in a certain space. Since I died, I have been staying in the space of the fire. I cannot leave. Although the physical body is dead, the spirit is clearly in the fire scene. The spirit can still observe many people, events, and things, but it cannot touch them or interact with them. Unless someone from the human world or any spirit from the material realm opens that space and connects with the spiritual space, just as I am now accepting this interview with the Venerable, I can transmit messages through space.
Only in this situation can different spaces interact. In the Catholicism I studied before, there were indeed many cases of exorcism, healing, and rebirth, but these stories were so mythological that they made people suspicious. The focus was not on these details of the spiritual realm, but on promoting the greatness of that religion, the greatness of its founder, the greatness of its Lord, and the greatness of its God. I just heard the Venerable say that Jesus and Mary are also in the Western Land. I looked at the Buddha-light and kept chanting, hoping to invite Jesus and Mary to answer some of my doubts. I know now that the essence of Jesus and Mary is no different from Buddhism; both are about self-sacrifice for the sake of others. Although the Bible does not have so many concepts of karmic creditors, nor does it emphasise the concept of sentient beings, the idea of sacrificing oneself for others is certainly there. After speaking with them, I realised that their core is even simpler than what is described in the Bible. A heart that truly sacrifices itself for others naturally manifests various miracles. The belief of the followers does not come from the miracles themselves, but from their hearts being transformed by them. In fact, the Bible and many related materials record this, but the focus of most believers and scholars is too complex; they have lost the most fundamental and simple core, which is purity and goodness. The purity represented by the Virgin Mary and the pure goodness represented by Jesus—these are the fundamentals, the parts that can truly help modern society.
In the Dharma-Nature Land, I have truly learned a lot. Since I knew I could be interviewed, I have been more actively preparing for this. I am already dead; I have no chance to publish my graduation thesis, but those contents now seem unworthy of mention. Coming to the Dharma-Nature Land, receiving the education of Namo Amituofo, listening to Practitioner Su’s Dharma talks, and receiving guidance from Jesus and Mary, plus observing the fourfold assembly—in just two weeks, I have learned more than I ever did before. This was something I never expected. It is a pity that my body died, but from another perspective, even if I lived to be eighty, I would not have been able to research these truths. These truths cannot be known through research; only through personal practice and verification is it possible to know even the tip of the iceberg. I know that what I have described is only the surface of the Buddha’s teachings; the vastness of the Buddha’s teachings is truly inconceivable. I do not need to over-praise it; as long as anyone is interested in exploring it, any single question could be studied for a lifetime. For example, how was the Western Land established? Why is a Buddha-land necessary? These profound questions—seeing Practitioner Su, I believe that only by practicing oneself can one know the answers.
I have said quite a lot, and I believe my life’s graduation thesis can be considered complete. Although I did not describe the process of death in much detail, it is just a piece of torn clothing; once it is burned, it is gone. Why dwell on how it was burned? What is truly important is chanting the Buddha’s name, making vows, and following the Buddha to save the world and sentient beings. This is the shortcut to understanding all religions. Religion is superstition; the Buddha’s teachings are education. By understanding the universal principles and learning to follow the Truth and the righteous path, one can naturally master various religions. In fact, the essence of all is purity and goodness; it is only because of the different Dharma affinities in their subsequent development that changes and mixtures have occurred. I hope that those interested in researching this field can see this article; this is the conclusion I have reached from my short-term study of Buddhist education. I am grateful to Namo Amituofo for giving Lin Ruomei a chance to report this to everyone.
