When the eyes open, it is the natural state within nature...

Interview Chief Writer: Venerable Fa Hui

April 17, 2026

Sister Su:

My Buddha of compassion, after millions of years, the Buddha has finally descended. Everyone in the human world is a talent. Everyone has personality traits, selfishness, and a sense of 'self'; they do not understand and are all undergoing retribution. Buddhist education is so important. As long as there is a 'self', everyone carries an endless burden of the laws of karma and cause and effect. Buddhist education is vital; by listening to the sutras and hearing the Dharma, and looking at everyone's face, the causes created cannot be escaped. If personality traits are not changed, one is always undergoing retribution. While one still has a body, there is still time; otherwise, look at how the human world is being eliminated like a floodgate opening. Buddhist education is incredibly high technology. I beseech the Buddha for compassionate teachings, I beseech the Buddha for compassionate teachings.

Amitabha Buddha's discourse:

When the eyes open, it is the natural state within nature.

The more thoroughly one understands the truth of phenomena, the clearer one's eyes see.

The matter of the laws of karma and cause and effect is the truth; it is not religion but education, true education.

The reality of the body is also not religion; it encompasses medicine and even transcends medicine, beyond what medicine can reach.

The facts of the spirit and the influence on the body,

the technology within technology, and the relationship between aging, sickness, and the spirit,

these matters truly exist, exist closely, and are a part of Buddhist education.

Personality traits are a part of karma; only by changing personality traits is there an opportunity to transform karma.

The existence of personality traits is the existence of karma.

Personality traits are essentially illusory, they are nothingness, and they do not exist within the true self;

yet because people mistake the illusory for the real, they are difficult to change and are held onto tightly.

Thinking that one's personality is just the way it is, one continues to revolve endlessly within the six realms of existence.

Only by changing personality traits can one transform karma.

The purpose of the body is to serve the masses, only then is there a time to be free from karma.

If it is used for oneself, one follows the karma and remains an ordinary person in the six realms of existence.

Pure Land practice is the arising of self-power, with the Buddha's blessings.

Sentient beings in the Dharma-ending age have deep and heavy karma; it is truly not possible to rely on self-power alone, one must have the Buddha's blessings.

Under the Buddha's blessings, self-power arises,

only then is there an opportunity to resolve conflicts with karmic creditors, dissolve karma, and increase spiritual achievements.

At the same time, while serving the masses, one pacifies grievances and resolves obstacles,

this is the time to dissolve karma and cultivate goodness.

Especially at the Buddha-land, the place where Namo Amituofo truly exists, the retribution of good and evil follows like a shadow.

One must be cautious in speech and action; do not think that because it is not seen, it does not exist,

do not think that what is seen, heard, or thought is the ultimate reality,

all of this is within the operation of karma.

The Six Roots are karma, and the body is karma.

Obstructed by karma, one does not understand the true, the false, or the illusory, and thus creates various karma, resulting in retribution,

retribution upon this body is suffering.

Appearance arises from the mind; if the mind is defiled, the appearance is naturally defiled.

If the mind is pure, the appearance is naturally pure,

this is what is seen in the heart by those with open eyes, which is the truth.

When the body undergoes retribution, the facial appearance is also a part of the body and naturally reveals the suffering appearance of karmic retribution.

Children, keep a good heart, speak good words, and do good deeds; 'grow roots of goodness, attain the fruit of Bodhi' is what should be done.

Chanting Namo Amituofo to the end is a good method for self-salvation and Buddha-salvation,

and it is also a necessity for achieving practice. The Buddha's blessings are within it.

The body and mind of the fourfold assembly are still tightly grasped because they do not know suffering, they do not know that when the breath stops, the elements separate at any time, and the spirit is no longer related to this body.

Practitioner Su painstakingly counsels and urges daily; although some of the fourfold assembly have gradually improved, the strength is still insufficient, and there are still some who find it difficult to wake up, still believing in the sensations of this body more than believing in the Buddha.

At this time, wars are frequent in the world, and people are struggling to protect their own standing, fighting or competing with each other—it can be called extreme suffering! The Buddha cannot bear to see the suffering of beings and hopes that the fourfold assembly of the Hsiang Kuang Pure Land Buddhist Centre can rise up, knowing the preciousness of this time, and knowing the difficulty of people not understanding the Buddha's teachings. If there are those among the fourfold assembly who are enlightened, they should exert more effort, follow the Buddha, and at the same time use their own practice to lead the fourfold assembly forward, selfless and without a sense of 'self', only for the Hsiang Kuang Pure Land Buddhist Centre to rise, and to be able to widely save sentient beings both internally and externally.

Internally, this refers to the monks, nuns, and fourfold assembly who have already entered the temple. Because of the magnificent causal conditions, they have met Namo Amituofo and Practitioner Su, and under the guidance of Namo Amituofo and Practitioner Su, they improve daily, able to take finding the true self as the great vow of this life, and able to take widely saving sentient beings as the action of this life. These are the sentient beings internally, the sentient beings that Practitioner Su is vigorously cultivating at this time, hoping that they can soon achieve Awakening, fulfil Practitioner Su's great vow in the world, and widely save all sentient and non-sentient beings. The sentient beings internally, because they have followed Practitioner Su early on, must be more diligent and put in the work, dedicating this body and mind to the dust-motes of the world; this great blessing at Hsiang Kuang must not be wasted. This life is not easily obtained and should be known. The resources Practitioner Su has spent cultivating the masses in Australia are enormous, as is the mental effort consumed. Not fearing that this body is attacked by demons, Practitioner Su still uses full strength to urge the masses daily. The masses know this clearly and should be greatly grateful.

If there is a situation where Practitioner Su gives guidance with a 'lion's roar', and there is dissatisfaction in the heart, it is because one does not know Practitioner Su's heart and does not know gratitude; this is a great affliction and should be understood! If one can know gratitude, know how to change your ways, and move forward vigorously for sentient beings, forgetting this body, then one is a person with the great Buddha.

At this time, sentient beings outside the temple have not yet had the opportunity to approach Namo Amituofo, the Teacher, and Practitioner Su, and their karma is heavy. If there is an opportunity to enter the temple to study, and if there are great talents among them, they can learn about the Hsiang Kuang Pure Land Buddhist Centre on the internet and have the opportunity to enter the temple to practise. This requires the fourfold assembly to vigorously develop the internet to widely save sentient beings with karmic affinity to enter the temple. If sentient beings with karmic affinity can sincerely follow the Buddha and move forward vigorously, they will also be one of the sentient beings vigorously cultivated by Practitioner Su; these are the talents for Awakening.

If the fourfold assembly can see and hear them, they should vigorously recommend and help such sentient beings to enter the temple to study. If one sees that people outside the temple are more excellent than those inside, and are great talents, the masses should feel grateful and joyful, and must not have feelings of jealousy, discrimination, or comparison; this is a great affliction in practice.

That this body can meet the Buddha and enter Hsiang Kuang, not being hindered by worldly matters, is a great blessing cultivated in past lives. Do not use up a whole life, and do not let the blessings cultivated be consumed by personality traits. Whenever one thinks for oneself, it is difficult to turn karma; all are sentient beings of karma, and all have suffering.

Practitioner Su's words are very correct: having personality traits and having a sense of 'self' is all undergoing retribution. Without the guidance of Buddhist education, it is difficult for the fourfold assembly to understand the state of this body and mind, and they cannot clearly understand the principles of the laws of karma and cause and effect of past and present lives, thus it is difficult to have the opportunity to change your ways. But at this time, Namo Amituofo and Practitioner Su invite spirits for the fourfold assembly every day; one should know: all the cells of this body are related to the karma of the past. If one cannot attain Buddhahood in this life, countless sentient beings, along with oneself, will revolve endlessly in the six realms of existence. This is not the suffering of one person, but the suffering of thousands upon thousands of immeasurable sentient beings. If the fourfold assembly can clearly know the preciousness of this body, and if this body can use its own strength like Practitioner Su to dedicate this body and mind to the dust-motes of the world and attain Buddhahood, only then will there be an opportunity to widely save immeasurable sentient beings with karmic affinity. Within this body and within space, all can be saved. This is the preciousness of the human body; one person's practice can save immeasurable and boundless sentient beings. How fortunate! How fortunate!

I hope the fourfold assembly can raise a heart of compassion and feel the great vow of Namo Amituofo and Practitioner Su, which is not for the sake of one person in the fourfold assembly, but for the sake of the vast suffering sentient beings.

I hope the fourfold assembly can understand the difficulty of being at the Hsiang Kuang Pure Land Buddhist Centre in Australia at this time, following Namo Amituofo, the Teacher Practitioner Xia Lianju, and Practitioner Su! One should know gratitude, know preciousness, and do not be careless!

Namo Amituofo