The Life and Spiritual Journey of Lay Practitioner Huang Nianju

The Foundations of Wisdom

On the thirteenth of May, 2017, the disciple offered ten prostrations to the Buddha and sincerely invited Lay Practitioner Huang Nianju to share his life story and the process of his spiritual practice. This request was made so that future generations of practitioners might have a clear path to follow. We humbly ask for your compassionate teachings and guidance, Namo Amituofo.

Before my mother was married, she was influenced by my uncle and became a devout Buddhist. My father passed away when I was very young. To make it easier for our family to support one another, my uncle suggested that my mother move our family back to his home. From my earliest childhood, I was surrounded by my uncle’s vast collection of books and sutras. I spent countless hours in his study, reading and contemplating the profound meanings within the texts. Whenever I encountered passages that I did not understand, my uncle would patiently and meticulously explain them to me. Through his guidance, I began to grasp the deep wisdom contained within the teachings.

The Pillars of Character

My uncle was like a father to me. He taught me the importance of filial piety and the necessity of respecting one's teachers. He instilled in me the foundations of being a good person, which include:

• The Five Constants [五常]: Benevolence, righteousness, propriety, wisdom, and trustworthiness.
• The Eight Virtues [八德]: Filial piety, brotherly love, loyalty, trustworthiness, propriety, righteousness, integrity, and a sense of shame.

He taught me that these are the bedrock of a meaningful life. If one can build a stable foundation in these areas, one will be able to handle daily affairs and interactions with others in a perfect and harmonious manner. This is also one of the essential foundations for studying the Buddha’s teachings. Under my uncle’s excellent guidance and my own diligent efforts, I always achieved outstanding results in school. Furthermore, through his long-term instruction and the constant influence of the Dharma, the stubborn temper I once possessed was greatly softened.

Lessons in Compassion and Temperance

In school, I encountered classmates from many different backgrounds. Some came from wealthy families and were driven by arrogance; they would often bully those who were weaker. I despised such behaviour. Because of my uncle’s training, my own personality had become quite peaceful, yet I could not stand to see the strong bullying the weak. Whenever I saw a classmate being mistreated, I felt compelled to step forward and help them resolve their difficulties.

On one occasion, a classmate who often forgot his textbooks tried to forcibly borrow one from another student. When the student refused, the classmate became aggressive and threatened to hit him. I could not remain silent. I stepped in and said, "We are all classmates; we should help one another. Why must you bully others over such a trivial matter? Would it not be better to live in peace?" The classmate ignored my counsel and roared at me, "What does this have to do with you?" My own anger flared in response, and we began to argue. Eventually, he threw a punch, and I did not hesitate to strike back. This incident drew the attention of our teachers, and both of us were sent to the disciplinary office to be punished and forced to write letters of repentance.

When I returned home, I was ashamed and hid in my room. My mother, sensing that something was wrong, came to check on me. I knew I could not hide the truth, so I emerged and explained everything. Instead of scolding me, my mother used compassionate words to guide me. She said, "Helping others is a virtuous act, but you must use a peaceful tone and a sincere heart to counsel them. By allowing anger to arise, you only made the situation more complex. In the end, you failed to help the other person, and both of you were harmed." She urged me to reflect on the teachings of the sages and the sutras, which remind us to be strict with ourselves but lenient with others. She taught me that one must use a compassionate heart and reason to resolve conflicts, rather than relying on a stubborn and impulsive nature.

The Path of Self-Reflection

After that, I knelt before the Buddha and repented. I realised that despite all the teachings I had received from my mother and uncle, I had completely forgotten them the moment I faced a real-world conflict. I had allowed anger to take control. I realised that I had not truly cultivated my character, and my habits remained unchanged. It was a waste to have read so many sutras if their teachings had not penetrated my heart. I vowed to learn from this mistake and to change. From that day forward, whenever I tried to help resolve a conflict, I did so with a calm and ordinary mind. If I felt that the situation was beyond my ability to resolve peacefully, I would simply leave the scene to avoid letting anger arise within me.

I learned that daily life is the true arena for practicing the Buddha’s teachings. My mother and uncle often taught me that if I could encounter difficulties among my peers without letting anger arise, I would know the true level of my cultivation. I began to examine myself in every detail, learning from my mistakes and correcting my distorted views. I focused on my studies while dedicating my spare time to the deep study of the sutras.

The Spark of Awakening

At the age of nineteen, I was admitted to the Engineering College of Peking University. Life there was vibrant and full of activities. I particularly enjoyed ice skating and volleyball. When the pressure of my studies became intense, I used these sports to refresh my mind and body. After a good workout and a hot shower, I would return to my books with renewed energy, dedicating every remaining moment to the study of the classics.

By chance, I read a line in the Diamond Sutra: "One should give rise to the mind that does not dwell on anything." This phrase deeply inspired me. As an ordinary person, I longed to reach such a state. I became determined to delve deeper into the mysteries of the sutras, exploring the different methods of practice across various schools, including the Zen school. However, because my academic workload was so heavy at the time, I could not pursue this study as deeply as I wished. I worked hard and eventually graduated with excellent results.

Seeking Liberation Amidst Chaos

After graduation, I found work to support myself. I often pondered the purpose of life: Is this all there is to existence? During my spare time, I joined a Buddhist study group. It was there that I met my future wife. She had a profound interest in the Dharma, and we often studied the sutras together, discussing the universe, the nature of life, and how to find one's true self. We were kindred spirits, and with the consent of our parents, we were married. We lived a simple life, and she was a virtuous wife who managed our home and supported my continued exploration of the Buddha’s teachings.

During that time, our country was in turmoil. Following the outbreak of the war, we were forced to move from Beijing to Chongqing. We settled down, and I found work. Every day, the newspapers reported on the Japanese invasion, the countless deaths, and the suffering of the people. My heart was filled with pain. I saw the greed and selfishness of humanity—people sacrificing the lives of others for the sake of power and land. I saw families torn apart and countless innocent people left homeless. Witnessing this impermanence and the fragility of our world, I became even more determined to seek the gate of liberation through the Buddha’s teachings. I took refuge under the Venerable Master Hsu Yun, hoping to deeply explore the essence of the Zen school and learn how to find the true self described in the sutras, and how to keep the mind settled in a state of deep meditative concentration.

Yet, when I practiced Zen meditation, I found it impossible to settle my mind. As soon as I sat in meditation, my thoughts would fly about, one after another. I tried to stop them, but I could not. It was then that I realised how difficult it truly is to "give rise to the mind that does not dwell on anything." I discovered that despite all the years I had spent reading the sutras, I had only understood the intellectual meanings. The true purpose of the sutras is to help us change our habits—to eliminate greed, anger, delusion, arrogance, and doubt. I had mistakenly believed that my conduct was already quite perfect, but meditation revealed that my deep-seated habits and personality flaws had not changed at all; I had merely suppressed them. Like a stone pressing on grass, this suppression could not truly transform my nature. Although Zen practice benefited me in many ways, I realised it was not the path I was truly seeking. I wanted to find the gate to transcend the cycle of rebirth. Later, I studied the Esoteric school, and in 1959, the Lotus Proper Awakening Master Wang Qiqi transmitted to me the position of Vajra Acharya of the Lotus Retreat.

During my time studying the Esoteric school, we frequently held Dharma assemblies, such as the Water-Land Dharma Service, smoke offerings, fire offerings, mantra chanting, and food offerings to the ghost deities of the ten directions. At that time, I observed immeasurable and boundless ghost deities scrambling for the offerings. Some were incomplete in form, approaching slowly, and those who could not reach the offerings were utterly dejected. I thought to myself: offering food to these beings only provides them with a temporary meal, but it does not offer them any profound help. I recalled that the sutras state the purpose of Chao Du is to enable beings to achieve rebirth in the Pure Land, yet I felt that the Esoteric school was not the ultimate path, nor did it address the mysteries of the universe and life that I wished to explore. I asked myself if this was truly the meaning of life I sought to understand.

The Compassion of an Ordinary Life

When the Japanese army was defeated and the nation celebrated, I moved back to Beijing and, through a friend's introduction, began working at a radio station. In my work, I spoke freely about the events and experiences of my life, sharing them with my listeners. Drawing on the insights I had gained from the sutras, I spoke to the audience about the things I had encountered during the war, often narrating them as stories. For instance, on the journey from Beijing to Chongqing, I happened to meet a grandmother who was taking her only granddaughter to seek refuge with relatives in the rear. This grandmother's husband had died in an accident while working when she was young, and her only son had also perished in the war against Japan. Her daughter-in-law, frail and sickly, could not bear the loss of her husband and passed away from grief. This grandmother had faced a series of departures from her loved ones, yet she courageously faced all the separations of life and death.

What was even more admirable about this grandmother was her compassionate heart. Throughout the journey, she cared for those who suffered the same fate as she did. Despite her own hardships, she would share the little food she had with those who were starving. Though she had suffered such tragedies, she was not defeated; instead, she used empathy to help others. She was truly like a Bodhisattva manifested in the world. I narrated this story to my listeners, hoping that everyone could emulate the grandmother's Bodhisattva heart and compassion. If everyone could be like her, there would be no more wars, no more killing, stealing, sexual misconduct, or lying, and the world would be at peace.

Through the power of broadcasting, I sought to guide people toward correct thoughts and ideals. I hoped that by hearing this story, the listeners could empathise and treat those around them with love, living in peace with one another. If everyone could cultivate the same compassion and empathy as that grandmother, society would not have so many conflicts, and the social atmosphere could be corrected. I also frequently used the principles of the laws of karma and cause and effect from the sutras to encourage people to rectify their body, mind, and spirit, and to encourage them to bravely recreate a better life after the chaos of war.

The Wisdom of Cause and Effect

After the war, society slowly returned to normal, and my heart gradually felt more settled. After work, I continued to study the sutras and also returned to visit my uncle. We had not gathered for a long time, so we had a meal together. During the meal, we discussed how the nation and its people had survived those difficult days during the war. My uncle remarked that if everyone could encounter the Buddha’s teachings, especially the True Teachings of the Pure Land Dharma Gate, and if every national leader could study the Buddha’s teachings and understand the terror of the laws of karma and cause and effect, they would not dare to start wars. They would not invade other countries for their own interests, nor would they launch wars that kill and injure so many civilians. If national leaders could encounter the Buddha’s teachings and understand that one reaps what one sows, they would not dare to launch such massive wars, which ultimately destroy their own citizens and harm those caught in the conflict. If the Japanese Prime Minister had truly possessed wisdom, he would not have caused such great harm both domestically and abroad. My uncle shook his head and sighed, "The laws of karma and cause and effect are difficult to bear!"

As we chatted, my uncle asked me if I had made any deep progress in my study of Buddhist philosophy and the sutras during this time. I described how I had taken refuge with Venerable Master Hsu Yun to study Zen. During my Zen meditation, I was unable to settle my mind; I could not suppress my wandering thoughts; it was only in meditation that I realised my heart was so restless and that I was always unable to keep my mind in a deep meditative state. Eventually, I switched to studying the Esoteric school. In the process of studying the Esoteric school, one needs an accomplished teacher to assist. If one does not encounter a truly accomplished teacher to guide and assist, chanting mantras often attracts many ghost deities, leading to spiritual attachment without one even knowing it. At that time, I wanted to quickly attain so-called supernatural powers. Through fire offerings, smoke offerings, food offerings, and mantra chanting, I saw too many ghost deities who were not saved but remained in this space, even attaching themselves to the person chanting the mantras and refusing to leave.

The Path to the Pure Land

The Esoteric school seeks to purify the heart amidst pollution. At that time, I was eager for quick success, and my restless heart was always greedy for rapid achievement, which led to further pollution. Reflecting on my time studying the Esoteric school, it seemed that this was not the ultimate path. I was puzzled that these forms of offering could not provide these spirits with a place to go. I thought that according to the sutras, Chao Du should allow these ghost deities to find a destination. It did not seem as easy as I had imagined, so I wanted to ask my uncle about these problems, hoping he could answer the questions in my heart.

My uncle smiled and said to me: "For so many years, on the surface, you seem to be full of scriptural knowledge, reciting sutras and reading scriptures every day, yet you have not delved deeply into the treasury of the sutras at all, nor have you understood the ultimate goal of truly studying the Buddha’s teachings. You only know the terminology and meanings of Buddhist studies, but you do not understand that the true purpose of studying the Buddha’s teachings is to find your true self and to transcend the six realms of rebirth. A true practitioner must change their heart, change their habits, and let go of greed, anger, delusion, arrogance, and the Five Desires and Six Dusts, starting from the very depths of the heart." Hearing me describe how I had studied Zen and the Esoteric school for so long without being able to settle my mind, my uncle asked me: "Let me ask you, why is your heart restless?" I was stunned: Why was I restless? I calmed my mind to explore why. The reason was that I had stored everything around me—the words and deeds of others—deep in my heart. If someone said something unpleasant, I would feel disturbed, or if I saw the news about the wars of that time, I would often feel indignant and rise with anger. It turned out that with so many unpleasant things, how could my heart ever be settled? I smiled and said to my uncle: "Oh, I am ashamed! I thought that since I had read so many sutras and done so much homework since I was young, this was what it meant to practise, and I thought I was doing very well. In reality, I was still at the starting point; I had not practised at all!" I laughed out loud, "Ha! Ha! Ha!"

My uncle said: "I know a Teacher Practitioner Xia Lianju in Beijing who is promoting the Pure Land Dharma Gate. If you want to know how to practise the Pure Land path, I can introduce you." "This Dharma Gate is different from others. It specifically introduces the profound vow-power of the Forty-eight Vows of Amitabha Buddha. Every one of Amitabha Buddha’s Forty-eight Vows is intended to save immeasurable and boundless suffering beings. Amitabha’s compassion is such that as long as one can hold the name of Amitabha Buddha in the final thought at the time of death, one can carry karma and achieve rebirth in the Western Pure Land of Ultimate Bliss. This is what makes the Pure Land Dharma Gate different from other paths. The Pure Land Dharma Gate focuses on purifying the heart. It is about being 'mindless and thoughtless,' not like using a stone to press down grass; using a stone to press down grass is never the ultimate solution. The Pure Land Dharma Gate requires this heart to be on the Buddha-name 24/7, not allowing external environments to pollute this heart." Hearing my uncle’s introduction to the Pure Land Dharma Gate, I realised this was truly an inconceivable path. I wanted to start my practice from the heart and delve deeply into this Dharma Gate. Through my uncle’s introduction, I became a student of Teacher Practitioner Xia Lianju.

The True Meaning of Life

Since entering the Pure Land Dharma Gate, I have discarded everything I learned before and started learning anew. By reading and reciting the Infinite Life Sutra from my teacher, I finally understood the true meaning of the universe and life. I asked myself: Why did I come to this world? Why was I born into this world? A life spent in confusion is like a headless fly, busy and rushing through a lifetime—where do we come from, and where do we go when we die? Nothing I had learned in my life had truly allowed me to settle my heart. Since learning the Pure Land path, I have truly understood how to change my heart and nature, how to change bit by bit from within. I finally understood that truly studying the Buddha’s teachings is not about seeking fame and wealth, nor is it about seeking supernatural powers; it is about truly transcending life and death and achieving rebirth in the Western Pure Land with ease. Having encountered the Pure Land Dharma Gate and Amitabha Buddha, and knowing that Amitabha Buddha’s vow-power saves the suffering beings of the six realms, I must cherish this blessing, practise diligently, learn the spirit of Amitabha Buddha, and save immeasurable beings so that they do not have to reincarnate in the six realms.

Reading this scripture allowed me to slowly change many bad habits. For example, when I encountered unpleasant things, I would often flare up in anger. I asked myself: if I do not change this habit of getting angry, how can I achieve rebirth? I also changed my heart of resentment. For instance, at work, colleagues would often make simple things very complicated and unmanageable, and in the end, I would have to handle them. Now, looking back, I realise it was because I had not guided them well that simple things were ruined. By changing my mindset and reflecting on myself, I became calm, and many things were resolved perfectly. At work, my superiors would often praise me, or sometimes I would be criticised for not doing well, which often led to arrogance or a sense of gain and loss. Now I know that everything is illusory; where could there be gain, loss, or arrogance?

Spreading the Dharma

Everything is mind-only. This heart is settled on the Buddha-name, not polluted by the Five Desires and Six Dusts, and maintains a pure heart 24/7. This heart is settled on the name of Amitabha Buddha, and I vow to follow Amitabha Buddha throughout my many lives, and to follow Teacher Practitioner Xia Lianju to spread the Dharma and benefit beings, promoting the Pure Land Dharma Gate. I want to let the Pure Land Dharma Gate spread throughout the world, let the name of Amitabha Buddha reach everyone’s eyes, and let this Buddha-name, once it enters the ear, become a seed for the Path forever. I served my teacher and travelled everywhere to spread the Dharma. My teacher felt that the five original translations of the Infinite Life Sutra differed greatly and contained issues where text was added arbitrarily, so he compiled the five original translations into one volume. It is now promoted as the best version of the Infinite Life Sutra, titled The Infinite Sutra (The Buddha Speaks the Mahayana, Infinite Life, Adornment, Purity, Impartiality, and Enlightenment Sutra).

When my teacher gave Dharma talks, I would take detailed notes in the audience, which my teacher would then review. Through my teacher’s Dharma talks, I was trained in lecturing, and with my teacher’s guidance from the side, I improved day by day. With my teacher’s permission, I went to universities to give Dharma talks, spreading the Buddha’s teachings. The Pure Land Dharma Gate was spread to various campuses, and I promoted the study of the Pure Land Dharma Gate in club classes. At that time, young students were very interested in Buddhist studies, and many came to listen to the talks, receiving a wide response, and slowly the Pure Land Dharma Gate was introduced into the campuses.

In order to spread the Pure Land teachings, I used my relationships and connections in schools to promote the Pure Land path everywhere. At that time, monastics and lay practitioners who were studying the Pure Land path helped promote it vigorously, spreading the Infinite Life Sutra. Everyone knew of the Amitabha Sutra, but only a few knew of the Infinite Life Sutra. The Infinite Life Sutra was compiled by my teacher with all his heart and effort; if one can obtain this scripture, one must recite it and understand its profound meaning.

Within the Infinite Life Sutra, the Forty-eight Great Vows of Namo Amituofo are each a manifestation of His vow power, dedicated to saving the infinite beings of the Sahā world. The compassion of Namo Amituofo is so vast that He does not abandon a single being, including those in the hells or the smallest of creatures. His compassion and expansive vow power serve to transform both sentient and insentient beings. As for the sacred name of Namo Amituofo, if one simply has faith in Him and can hold onto the Buddha-name as the final thought at the moment of death, each one of them will be able to be reborn in the Western Pure Land of Ultimate Bliss.

The Magnificence of the Western Pure Land

The Western Pure Land of Ultimate Bliss is incomparably magnificent. It is filled with ponds of seven jewels and water possessing eight virtues. The floor of these ponds is paved with pure golden sand, and the stairways on all four sides are crafted from gold, silver, lapis lazuli, and crystal. Above them stand pavilions adorned with gold, silver, lapis lazuli, crystal, giant clams, red pearls, and agate. Upon being reborn in the Western Pure Land, one can go directly to the side of Namo Amituofo to listen to the Dharma and be forever liberated from the suffering of the six realms of rebirth.

The Pure Land Dharma Gate is highly convenient for many lay practitioners to cultivate at home. One must perform morning and evening recitations, engage in prostrations, and ensure that the Buddha-name remains uninterrupted throughout the twenty-four hours of the day. One must have firm faith in Namo Amituofo; this is a dual-power path, relying on faith in oneself and faith in the Buddha. This path focuses primarily on cultivating the heart. Our daily life, our conduct, and how we treat others are all part of this cultivation. We must anchor this heart upon the name of Namo Amituofo, rectifying our body and mind, and never allowing the external world to pollute it.

Spreading the Seeds of Awakening

The ability to propagate the Buddha-name practice across the world relies on the great hearts and efforts of fellow practitioners, who have even succeeded in spreading the Infinite Life Sutra throughout school campuses. We have dedicated our utmost efforts to distributing the sutras compiled by my teacher to campuses, and we have authored texts to send to various schools and temples, ensuring that those with the necessary blessings can obtain this great Dharma. Through various channels and interpersonal connections, we collaborated with school parent committees to implement sutra-reading courses, allowing young students interested in the Buddha's teachings to participate. To help these young students better understand the Pure Land Dharma Gate, we introduced the Infinite Life Sutra and actively held numerous Dharma talks on campuses. As the number of students listening to the sutras grew, many would ask: If chanting this one Buddha-name can allow one to be reborn while carrying karma, does that not mean those in the world who commit killing, stealing, sexual misconduct, and lying do not need to face retribution?

The Power of a Pure Heart

If one can repent at the very last moment of life, and if one is clear-headed and not confused at the time of rebirth, chanting the name of Namo Amituofo even once or up to ten times will allow one to be reborn. This is the most magnificent aspect of the Pure Land Dharma Gate. This path is primarily about cultivating the heart—purifying the heart until it is pure and unstained, like a lake that is calm and without ripples, where the fish at the bottom can be seen with absolute clarity. If a small pebble is thrown in, ripples form, and the view becomes obscured. This is just like our hearts being tempted by the Five Desires and the Six Dusts; how can the heart remain pure? By distancing oneself from all pollution, one becomes pure and good, for when the heart is pure, the land is pure. All phenomena are created by the heart. If you create the cause of Namo Amituofo, you will become a Buddha; if you create the causes of killing, stealing, sexual misconduct, and lying, you will go to the hells to suffer retribution. Every single detail is governed by the laws of karma and cause and effect; one cannot be careless in the slightest.

Standing Firm Amidst Turmoil

I had thought that once the war ended, we would no longer suffer from the invasion of Japan. Who could have known that heaven has unpredictable storms? I do not know who initiated the policy, but it resulted in a complete loss of ethics and morality. China’s five thousand years of traditional culture, Confucian thought, and ethics and morality—such excellent education—were suddenly to be destroyed! The erroneous policies of the national leaders destroyed the entirety of China’s wonderful traditional cultural education in a single stroke. At that time, the Red Guards were rampant, brainwashing teenagers and even teaching these young people to denounce their own elders, grandparents, and parents, leading to a complete loss of ethics and morality. What was even more heartbreaking was that whenever books by Confucius or Mencius were discovered, they were either destroyed or burned, leaving everything in ruins.

I also suffered an unprovoked disaster, as all the sutras I had authored and all my teaching materials were burned to ashes. I knew in my heart that I could not resist, nor could I hide anything. If I did, the Red Guards would take me away for denunciation, and I would suffer imprisonment. During the chaos of the Cultural Revolution, I faced desperate situations repeatedly, yet my heart remained unmoved. I held the six-character name of Namo Amituofo in my heart, and through this, I safely passed through the disasters.

Many literary and philosophical books were burned and destroyed; philosophers and religious figures were even dragged through the streets and denounced by one another. Many teenagers were brainwashed and forced to denounce their own grandparents. The campaign to destroy the Four Olds completely overturned China’s ethics and filial piety, and even Buddhist sutras were destroyed in an instant. The Cultural Revolution overturned all of China’s excellent ethics and morality. Seeing this, my heart ached, unable to bear the destruction of the traditional education left behind by our ancestors. My heart became even more determined to stand up again. If the opportunity arose, I would certainly rewrite these destroyed Pure Land sutras and propagate them, refusing to be defeated by external circumstances. Only the Pure Land Dharma Gate can rectify the body and mind, transform the human heart, and change the entire social atmosphere. I moved forward courageously, facing all disasters, and became even more determined to proclaim the Forty-eight Vows of Namo Amituofo. I hoped that everyone could have the blessing to encounter the Pure Land, learn the Pure Land teachings, and chant Namo Amituofo to be reborn in the Western Pure Land of Ultimate Bliss, no longer reincarnating. I hoped they would no longer be polluted in this Five Turbidities and Evil World, no longer reincarnate throughout their many lives, and forever escape the suffering of the cycle of rebirth.

The Exemplary Life of a Teacher

My teacher dedicated his entire life’s heart and blood to propagating the Pure Land, compiling the Infinite Life Sutra and authoring a vast collection of works related to the Pure Land school. For the sake of spreading the Dharma and benefiting beings, he promoted the Pure Land Dharma Gate and taught students to propagate it. My teacher spent his life spreading the Pure Land Dharma Gate, leading by example. If one truly cultivates the Pure Land and truly changes, refining this heart until it is pure and unstained, one will have no illness or suffering in life and will be able to know the time of one's death in advance, achieving rebirth in freedom. When my teacher manifested his final moments, he gathered his lay disciples and followers, teaching them that as long as one can have faith in Namo Amituofo—true faith and true vows—one can achieve rebirth in freedom. At that time, Namo Amituofo came to lead my teacher to the Western Pure Land of Ultimate Bliss. We all chanted the name of Namo Amituofo to see my teacher off on his final journey. The name of Namo Amituofo resounded through the hall, and with one final utterance of the name, my teacher achieved rebirth in the Western Pure Land in freedom. He provided the best demonstration, achieving rebirth in the Western Pure Land of Ultimate Bliss in freedom, making everyone believe even more in the Western Pure Land and believe that true cultivation can lead to rebirth there, setting the best example for the world.

Continuing the Legacy

After my teacher passed away, I took over the work at the Buddhist Association, inheriting what my teacher had entrusted to me. I authored the Commentary on the Infinite Life Sutra and trained young, promising students to give Dharma talks and propagate the Buddha’s teachings, allowing these young students to lead other young people in studying Buddhism. I brought the Pure Land Dharma Gate back into school campuses, ensuring that the Pure Land teachings would continue to flow forever. I dedicated the latter half of my life to re-annotating the Infinite Life Sutra, translating all the sutras, and proofreading the manuscripts. I completed my morning and evening recitations every day, and the Buddha-name never left my lips throughout the twenty-four hours of the day, with 140,000 recitations daily. Life is impermanent, and death is unpredictable. If the Buddha-name were to be interrupted and impermanence were to arrive, in a split second, one would fall into the six realms of rebirth. A human body is hard to obtain, and the Buddha’s teachings are hard to hear. Having obtained a human body and this great Dharma, one must not miss this opportunity, for only then can one forever escape the suffering of the six realms of rebirth.

I practiced continuous, rapid-fire chanting every day, and even in my dreams, the sound of the Buddha-name did not cease. In a dream, I was walking down a street, the Buddha-name not leaving my lips, when suddenly the flat road took a sharp turn. I could not react in time, fell to the ground, and the chanting was interrupted. I woke up suddenly, wondering why, despite my daily diligent practice, my chanting had been interrupted at the most critical moment. After self-reflection, I realized that I had not yet let go of the body. The so-called wall in the heart can also be said to be a very strong personality that had not been completely changed. This dream served as a warning that I had not let go of the body; if the Buddha were to come to lead me at the moment of death, and I still could not let go of this body, I would be trapped in the six realms of rebirth forever. Laozi said: My great affliction is that I have a body. Only by using the false to cultivate the true can one know that the body is false, and thus not be concerned with any illness or pain. One need not even pay attention to a slight cold or cough.

This situation became increasingly serious, and despite the concern of my family and students, I always kept them at arm's length. When students were concerned about my condition, they would sometimes ask a traditional Chinese medicine practitioner to write a prescription and boil the medicine, hoping I would take it. Out of respect for their filial piety, I would take it in their presence to put their minds at ease. However, my condition did not improve; it seemed to get worse, with my coughing intensifying. Regardless of the illness that plagued me, I closed my doors to visitors and annotated the Infinite Life Sutra, completing the first, second, and third drafts. Once the Commentary on the Infinite Life Sutra was finished, I distributed it to Pure Land societies everywhere. I promoted the Infinite Life Sutra in temples both at home and abroad and was invited to the United States to hold Pure Land lectures in Washington D.C. I toured and gave lectures at the Buddhist Association and Guanghua Temple many times, propagating the Pure Land teachings so that the deathless Dharma gate—the six-character name of Namo Amituofo—could spread throughout the world. People in every country could hear the sacred name of Namo Amituofo, and once it enters the ear, it becomes a seed for the Path forever, which can blossom and bear fruit when the conditions are met.

Because I dedicated the final energy of my life to authoring more texts for the Buddha’s teachings to be passed down to future generations, I did not fear the illness that plagued me. I only wished for the Buddha’s teachings to continue forever. To spread the Pure Land, I worked hard to annotate the Infinite Life Sutra, striving in my final days to collect various sutras, reading and comparing them to include them in the texts. I even forgot to eat and sleep, authoring more sutras to be passed down to future generations. The Buddha-name never left my lips, and the Buddha-name was in my mind when suddenly the two words

The Wall Within the Heart

Practitioner Huang Lianju shared: In a dream, I saw a wall appear before me. I collided with it and fell to the ground, and in that moment, the chanting of the Buddha-name was interrupted. This wall was a wall within my heart. I had not truly let go of my body, and deep within my character, there remained a stubborn, rigid nature that I had not yet surrendered. When my body struck the wall, my very first thought was to wonder if I had been injured. In that instant, I had forgotten the presence of the Buddha-name. If that was my final thought, how could I possibly achieve rebirth in the Western Pure Land of Ultimate Bliss?

This wall served as a stern warning to me: if one has not let go of the physical body and one's habitual tendencies, how can one hope to be reborn in the Western Pure Land? Ever since that dream of the heart-wall, I have understood that if I do not release this false body and correct the subtle, stubborn personality traits that I am aware of but have yet to change, I will be unable to achieve rebirth. Since that dream, I have not dared to be careless for even a moment. I chant the Buddha-name one hundred and forty thousand times daily, chasing the sound, not allowing even the most subtle, stray thought to enter. Although I am plagued by illness, I know that this body is merely a false vessel. I use this false body to practise, to help sentient beings break through delusion and attain enlightenment, and to leave behind the Infinite Life Sutra and other works during these few short years, ensuring they continue to circulate for the benefit of all.

I must correct that stubbornness within, let go of this body, and hold tightly to the name of Amitabha. My final thought must be of Namo Amituofo, for it is Namo Amituofo who will come to lead me to rebirth in the Western Pure Land of Ultimate Bliss.

The Trap of the Dream State

People in this world, and even the ancestral masters of the past, only know that our parents and teachers from countless past lives come to collect debts. They do not realise that these karmic creditors can enter our dreams, manifesting as the people, objects, or situations we are most attached to in our daily lives, luring us into their realm.

For example, I was once attached to the act of lecturing on the Dharma on campus. I would see the young students below listening intently, taking notes, and looking at me with admiration. This admiration caused me to become attached to that specific scenario. Consequently, my dreams would manifest in a crowded hall where I was on stage lecturing, and in this way, one of my souls was drawn out. Afterwards, I would often suffer from headaches; the karmic creditors had found me, and slowly, illness would manifest.

There are also those who study Tantra and become attached to its supernatural powers and the chanting of mantras. This attracts many ghost deities and spirits, which then distribute themselves across my eyes, head, the back of my skull, and my shoulders and neck, refusing to leave. This is a common after-effect of practising Tantra without the proper foundation.

Jiaxian: Practitioner Huang, could you please compassionately explain when your karmic creditors found you and caused your illness?

The Roots of Karmic Debt

Practitioner Huang Lianju: During the Cultural Revolution, the sutras I had worked so hard to write were repeatedly burned by the Red Guards. Although I appeared unmoved on the outside, deep within, subtle fluctuations of anger and resentment were stirred. At that moment, I only knew that I had given rise to a heart of resentment, and I suppressed it, not allowing it to manifest. Yet, in my heart, I felt a deep sense of regret that such excellent sutras and books were being destroyed by the Red Guards. That slight fluctuation and anger affected my entire chest and thoracic cavity, causing me unbearable heart pain.

Days later, my chest began to ache with a dull, persistent pain, and I began to cough. The situation became increasingly obvious. I thought to myself that this body is a false body, so I paid it no mind. My only desire was to rewrite and re-transcribe the destroyed sutras and books, so that such wonderful Pure Land teachings would not be lost forever. I worked day and night, and my health deteriorated further, even to the point of coughing up blood. My family urged me to go to the hospital for an examination and treatment, but I did not want to be dragged down by this false body. I intensified my chanting, and the sound of the Buddha-name helped soothe my coughing. My illness was indeed caused by the repeated burning of the sutras by the Red Guards during the Cultural Revolution.

Jiaxian: Please, Practitioner Huang, could you compassionately explain who these karmic creditors occupying your chest and thoracic cavity are? From which lifetime do they come, and what causal conditions allowed them to enter?

Practitioner Huang Lianju: People in this world only know of the cause and effect of three lifetimes, yet they do not realise that throughout our many lives, everything we have loved, hated, and clung to is stored within every single one of our cells. It was only when I went to the Hsiang Kuang Pure Land Buddhist Centre in Taipei to invite the spirits that I learned that our karmic creditors from countless lifetimes reside within our fifty trillion cells.

Practitioner Su, with great compassion and a vast vow, has opened up the space of the universe. It turns out that this space is entirely organic; there are no layers to space. Practitioner Su has a vast mind-capacity, performing Chao Du for immeasurable and boundless suffering beings, opening up layer upon layer of endless space. It turns out that this space is exactly the people, objects, and things we love in our daily lives. This is why you are told not to be attached—do not cling to anything, whether it is family affection, romantic love, friendship, money, or status. The moment you become attached, your karmic creditors from countless lifetimes will manifest in your dreams as the very things you love most, luring you into the dream state from which you cannot escape. When that happens, a part of your body will become ill. Once you enter that dream, you cannot get out, and your body slowly falls into sickness. This is what the Hsiang Kuang Pure Land Buddhist Centre explores regarding the three hun souls and seven po souls being trapped in space. Therefore, do not be attached to things outside of yourself. Come with nothing, and leave with nothing. Only by clinging to Namo Amituofo can we be led to rebirth in the Western Pure Land of Ultimate Bliss and forever escape the six realms of existence.

Looking back at my past six lives, when I served as an official, I sought to consolidate my power and status. Anyone who opposed me or posed a threat was met with my secret orders to have them poisoned or assassinated. Many civil and military officials died because of me. These officials, whom I had harmed, were unwilling to die in vain. Because of the subtle fluctuations of resentment they felt, they were able to enter my body to seek revenge, causing me to suffer the same tragic conditions they endured when they were harmed. The symptoms they suffered are identical to the illnesses I manifest today.

My karmic creditors from countless lifetimes have taken advantage of the fluctuations in my heart to enter my chest and entire respiratory tract, occupying my airways and thoracic cavity. Now, reflecting on these creditors, I see my own cruelty and selfishness. I harmed so many people; I deserve this retribution!

I can only openly repent for the negative karma I created in the past and accept this retribution in this life. I pray that my karmic creditors may hear the name of Namo Amituofo and be reborn in the Western Pure Land of Ultimate Bliss.

The Path to True Liberation

Jiaxian: Practitioner Huang, even when you fell while leaving your retreat, you were still able to chant the Buddha-name and receive the compassionate guidance of the Buddha to be reborn in the Western Pure Land of Ultimate Bliss. Please, Practitioner Huang, compassionately teach the younger generation how to chant the Buddha-name.

Practitioner Huang Lianju: The practice of the Pure Land Dharma Gate is the practice of this heart—to keep it pure and unstained. One must not be tainted by the Five Desires and Six Dusts of this world; one must not even be attached to this body. At that time, the dream state tested my skills in chanting the Buddha-name. I thought I had reached the state of no-thought, but I did not expect to collide with that wall—the so-called heart-wall. It tested whether I had truly let go of my body, and I failed that test! It turned out that I had not yet let go of my own body. In that moment, I forgot the Buddha-name. This serves as a reminder to me: if you do not let go of the body, at the time of death, you will cling to it tightly, and even if the Buddha comes to lead you, you will not be able to leave.

In the end, you cannot take anything with you. Everything is illusory; only rebirth in the Western Pure Land of Ultimate Bliss is real. You must keep this heart focused on the Buddha-name 24/7. Have only Namo Amituofo in your heart. Be weary of this worldly realm, have true faith, and make true vows. Wish for the Forty-eight Great Vows of Namo Amituofo to save all beings. Let go of the self, and focus only on how to spread the Buddha’s teachings and save all beings. If you have such a vow, your chanting will be uninterrupted, and you will surely be reborn in the Western Pure Land of Ultimate Bliss.

Jiaxian: Thank you, Practitioner Huang, for your compassionate teachings. Both the Pure Land Dharma Gate and Tantra focus on purity, and you, Practitioner Huang, are a Vajra Master of Tantra who has also achieved great success in the Pure Land Dharma Gate, leading to rebirth. Please compassionately explain the differences between learning Tantra and learning the Pure Land Dharma Gate, and where one should focus their efforts.

Practitioner Huang Lianju: The practice of Tantra requires very deep meditative concentration. Tantra is not suitable for everyone; it may appear simple, but it is actually not easy. During the learning process, if you do not have a teacher with high attainments to verify your progress, it is very easy to attract ghost deities. If you lack strong skills and do not have a teacher to guide you, it is dangerous. Many sects of Tantra often make offerings to ghost deities, such as smoke offerings, fire offerings, and mantra chanting. If you do not have strong skills, you may invite these ghost deities but be unable to send them away. If they are not sent away, these ghost deities often attach themselves to the practitioner.

Initially, when I studied Tantra, I wanted quick success and supernatural powers, not knowing that I had been possessed by the ghost deities I had invited. They occupied my eyes, head, the back of my skull, and my shoulders and back, and I often felt uncomfortable. After learning the Pure Land Dharma Gate, I realised that only Namo Amituofo can perform Chao Du for these spirits and send them to the Western Pure Land of Ultimate Bliss. Only by learning the Pure Land Dharma Gate did I understand that it is a practice of purifying the heart, staying far away from pollution, and not allowing the Five Desires and Six Dusts to stain one's pure heart in the slightest. The Pure Land Dharma Gate is the only way to recover a pure heart, recover one's true self, and achieve rebirth with ease. This is the difference between the Pure Land Dharma Gate and Tantra. Tantra seeks externally, favouring supernatural powers and mantra chanting. Often, after chanting, one attracts too many spirits invisible to the physical eyes, and without the ability to perform Chao Du, they remain attached to oneself. Those who wish to study Tantra should find a qualified teacher to guide them.

Jiaxian: Namo Amituofo. Thank you, Practitioner Huang Lianju, for your compassionate teachings. Your biography, now compiled into a book and published for circulation, will be able to help many practitioners understand how to practise and how to be diligent in their spiritual achievements.

This interview was recorded by the Buddha's disciple, Li Jiaxian.

Namo Amituofo