送往西方極樂世界──釋傳印 (中國佛教協會前會長、居廬山東林寺)

Recorded and transcribed by Namo Amituofo’s disciple, Venerable HaiZe

June 19, 2026

Venerable Chuan Yin:

Namo Amituofo, I am Chuan Yin, sending this message from the Western Land of Ultimate Bliss.

Thanks to the assistance of Namo Amituofo and Practitioner Su at the Hsiang Kuang Pure Land Buddhist Centre in Australia, I was rescued from the hells and brought into the Western Land of Dharma Nature at the Hsiang Kuang Pure Land Buddhist Centre. In the Western Land of Dharma Nature, I am blessed daily by the compassion of Namo Amituofo and bathed in the Buddha’s light, which has purified my sorrowful heart; I am filled with the utmost shame.

Namo Amituofo resides at the Hsiang Kuang Pure Land Buddhist Centre; this is something I have seen with my own eyes and experienced personally. To speak of this is truly inconceivable, truly inconceivable. The transformation of my spiritual life and the various encounters I experienced after death are vastly different from my actions while I was alive. From this, one can see that there is a profound meaning behind it. It is truly necessary to widely proclaim the spiritual Buddhist education realised at the Hsiang Kuang Pure Land Buddhist Centre and inform the people of the world. Even the monastics—the bhikshus and bhikshunis—and the various virtuous ones of the Pure Land school should listen and must not ignore this.

The Hsiang Kuang Pure Land Buddhist Centre is the temple where my Buddha, Namo Amituofo, resides. The spiritual education taught there has already surpassed what the monastics and the virtuous ones of the Pure Land school know and see. With the compassionate blessing of Namo Amituofo, the vision extends not only to the worldly realm but to the Dharma Realm, the universe, and the Milky Way. How could such a vast, far-reaching perspective be known by those residing in so-called famous mountains and ancient temples in China, or seen by the virtuous ones of the Buddha’s gate?

My Buddha, Namo Amituofo, is the Universal Buddha, with the Dharma Realm merged into one body. What I have seen and heard in the teachings at the Hsiang Kuang Pure Land Buddhist Centre—every word and every sentence—is a treasure, a Dharma never before heard or seen in this world. The Universal Principle, the Truth, and the Right Way contained within are so important, yet they have been ignored by the masses. Even the so-called virtuous ones of the Buddha’s gate have failed to truly enter into its meaning; they know only one part and not the second, or know the second and not the third, failing to see the full picture.

At this time, I, Chuan Yin, speak these words based on my personal experience, hoping that the virtuous ones of the Buddha’s gate, Venerables, lay practitioners, and volunteers who follow me will listen and take them to heart. Do not take this lightly or think that this article is false. You are wrong! This is not a false article; these are the heartfelt words truly transmitted from my heart.

The reason I was able to enter the Western Land of Ultimate Bliss at this time is that, during today’s Thrice Yearning Ceremonies at the Hsiang Kuang Pure Land Buddhist Centre in Australia, I was blessed to have my Buddha, Namo Amituofo, lead the ceremony, and the awakened being, Practitioner Su, personally guided my spirit into the Western Land of Ultimate Bliss. It is not only I who have received this grace; six other deceased persons and sixty hell guards were also guided by Practitioner Su’s countless manifestations into the Western Land of Ultimate Bliss. This is the true situation that I have seen with my own eyes and experienced personally.

Upon entering the Western Land of Ultimate Bliss, I immediately knelt on the golden ground of the Western Land. Before me, I saw my Buddha, Namo Amituofo, compassionately reaching out to guide me, saying, “Child, you have finally returned. After many twists and turns, you have finally stepped into your Western home. It is good that you have returned, it is good that you have returned.”

Hearing the Buddha’s words, I could not help but shed tears, filled with the utmost shame. I knelt and bowed, saying to Namo Amituofo, “Your child has returned! Having suffered the torments of the hells and received the grace of the Buddha’s salvation, your child has finally returned.”

Although I have a clear conscience regarding my actions throughout my life, I cannot say that I was without the slightest fault. It was precisely within those slight faults that I committed the sins that led to the hells. I entered the tongue-ripping hell and the heart-gouging hell, suffering immensely over these past three years. The hells are the places of extreme suffering in the three lower realms. I entered them; as for why I entered the tongue-ripping and heart-gouging hells, it is as follows.

In my lifetime, I reached the age of ninety-seven, travelled extensively, witnessed the suffering of beings, and lamented the impermanence of worldly affairs. I took refuge under my teacher, Elder Master Xu Yun. Later, I went to Japan to seek the Dharma of the Pure Land. Upon returning to China, in my later years, I entered Donglin Temple on Mount Lu, the ancestral temple of the Pure Land school founded by Great Master Huiyuan. I laboured diligently in the Buddha’s gate and subsequently taught many disciples. Although I was strict in upholding the Discipline and Precepts throughout my life, being cautious 24/7, never departing from the precepts, and remaining vigilant at all times not to violate them—remembering the instruction of Shakyamuni Buddha before his parinirvana to “take the precepts as your teacher”—why did I still enter the hells to suffer after I passed away?

In the process of diligently upholding the Discipline and Precepts in the Buddha’s gate, did I not violate them in my every thought and intention? In Mahayana Buddhism, if there is a violation in one’s thoughts and intentions, it is a violation of the precepts. Greed, anger, delusion, arrogance, doubt, and the pursuit of wealth, lust, fame, food, and sleep are things that those who study Buddhism and practitioners, especially monastics, must strictly guard against. When I first entered the Buddha’s gate and first received the precepts, did I not touch upon these? At the age of ninety-seven, receiving the reverence of disciples and the love of followers, did my heart not harbour the slightest arrogance? And when distributing wealth and allocating funds, did I not have the slightest selfish thought for myself or my disciples? This is not permitted. Holding a position of responsibility, one cannot have the slightest selfishness. Once this slightest selfishness arises in thought, it touches the precepts, and one enters the hells to suffer punishment. One must be cautious, especially so-called eminent monks and virtuous ones; receiving the reverence of followers and the offerings of believers, one must not have the slightest arrogance. Once arrogance arises, one immediately commits the sins of the hells.

In lecturing on the sutras and teaching the Dharma, if even a single word violates the precepts, deviates from the transmission of the Dharma lineage, causes followers to develop afflictions, creates bad karma through speech, confuses disciples, or deviates from the righteous path, then the one teaching the Dharma must bear the karma, thus creating the cause for the tongue-ripping hell. The cause for the heart-gouging hell is, as mentioned before, that not the slightest greed or arrogance can be tolerated. When I was ill in my later years, I knew in my heart that there must have been violations. But I did not know it so thoroughly until I entered the hells and, before the King of Hell, every fault I had committed was pointed out one by one; I was speechless. As a teacher of the Dharma, these subtle points should have been handled with caution, yet even with caution, I still violated the precepts; this cannot be taken lightly.

In the age of the Dharma’s decline, demon crowds are rampant. Demon children and grandchildren wear the robes of the Shakya clan, teaching the Dharma in the world and causing practitioners to violate the precepts in subtle ways. They do not allow the people of the world or the monastics and sages to discern their violations, but in subtle ways, they commit faults. As monastics of the Buddha’s gate, being one of the Three Jewels, if one lacks the ability to subdue demonic enemies and obtain the subtle Dharma, and if there is the slightest deviation in subtle matters, one is controlled by the demon crowds. This must be taken seriously!

My Buddha, Namo Amituofo, is of great compassion, reminding the fourfold assembly to never let the Buddha-name be interrupted 24/7. Although I thought my recitation of the Buddha-name was continuous, I did not pay attention to subtle thoughts and thus violated the precepts. I am ashamed, truly ashamed! If I am like this, what about my disciples?

When I was ill in my later years, I knew in my heart that something was wrong and that there were violations. From what I saw in the Western Land of Dharma Nature, my karmic creditors had indeed manifested. Having dedicated my life to the Buddha’s gate, why did I still have karmic creditors manifest? Everyone, the karmic debts accumulated over immeasurable and boundless lifetimes, from beginningless to endless time, are so heavy! Karmic creditors may show no signs in daily life, making them impossible to guard against. In one’s later years, when they see an opportunity, they disturb the mind and, when the body’s energy is insufficient, they enter the internal organs, causing their functions to decline. This is a link ignored in modern Buddhism—the power of karmic creditors and demon crowds. This is also the power of the spirits that I saw in the Western Land of Dharma Nature, which is extremely important and cannot be ignored.

Karmic creditors often manifest in one’s later years when energy is weak or at the time of death, making them impossible to guard against. Even if an eminent monk or virtuous practitioner has cultivated diligently, the manifestation of karmic creditors and demon crowds at this time often becomes the fatal cause, preventing one from being reborn in the Western Land of Ultimate Bliss or causing one to suffer from incurable, serious illnesses.

Perhaps the masses will say, “Master, you have borne too much karma for your disciples!” These words make me even more ashamed. Even so, there was the entanglement of my own karmic creditors’ karma, so I created the sins of the hells; I have nothing to say.

The teaching master of the Pure Land Dharma Gate and the Western Land of Ultimate Bliss, Namo Amituofo, resides at the Hsiang Kuang Pure Land Buddhist Centre in Australia at this time. This is a fact that I must tell the masses.

Although I resided in the ancestral temple of the Pure Land school and led others in practice, Namo Amituofo is the teaching master of the Western Land of Ultimate Bliss and the great guide of the Pure Land. Namo Amituofo has descended to this world and resides here; the monastics, students, lay practitioners, and volunteers of the Pure Land school should all be aware of this.

Namo Amituofo and Practitioner Su silently save beings and demon crowds, performing Chao Du for immeasurable and boundless beings and demon crowds. There are countless demon crowds who voluntarily come to the Hsiang Kuang Pure Land Buddhist Centre to seek refuge under Namo Amituofo, which is truly admirable and praiseworthy.

As monastics of the Buddha’s gate, being one of the Three Jewels, if one lacks the ability to subdue demonic enemies and obtain the subtle Dharma, and if there is the slightest deviation in subtle matters, one is turned by the demon crowds. This must be taken seriously.

Namo Amituofo and Practitioner Su have seen it. Practitioner Su has opened his eyes and seen that almost all people in the world possess a demon nature, and their personalities have not changed. The demon crowds are thus able to take advantage of the gaps and enter their bodies. Anyone who has ego-attachment, self-views, and the existence of “self” and self-interest is a target that can be controlled by the Demon Realm. I ask the people of the world, who can be without self? Who can be without selfishness? Even the monastics of the Three Jewels, are they already without self and without selfishness? Anyone who has self and selfishness has created the sins of the hells. Now that these words are out, should everyone not be cautious and fearful?

Although Practitioner Su is a lay practitioner, his conduct, the strictness of his precepts, and even what he has achieved have far surpassed those of the monastics. His conduct is like that of an eminent monk or virtuous one of the Buddha’s gate. I ask, who today can be called an awakened being, who dares to speak like this, and who can truly subdue demon crowds? Moreover, those he has subdued are not one or a few, but such a vast number of demon crowds. He has already subdued immeasurable and boundless demons, and he can freely travel to and from the Western Land of Ultimate Bliss, and even guide the deceased persons who have received Chao Du at the Hsiang Kuang Pure Land Buddhist Centre, according to their Causal Conditions, into the Western Land of Ultimate Bliss. I ask, in this world, who has such ability?

Once this matter is spoken of, the masses will surely find it hard to believe. However, the fact that the Western teaching master, Namo Amituofo, resides at the Hsiang Kuang Pure Land Buddhist Centre—how could it be spoken of lightly? If it were not the truth, it would be a great falsehood! If Namo Amituofo were not residing here and yet this was said, it would be a grave violation of the precept against great falsehoods. I ask, why would I, Chuan Yin, risk violating this precept against great falsehoods to tell you all this here? With a thousand words and a hundred emotions, I only earnestly hope that all who hear and see this will believe and accept it, and do not follow in my footsteps.

Knowing now that Namo Amituofo resides at the Hsiang Kuang Pure Land Buddhist Centre, being able to personally come to seek the Dharma and hear the Dharma is truly a magnificent and wonderful method for self-salvation and rebirth in the Western Land. On the internet, there are many words spoken by Practitioner Su; this is the true Buddha entering the world, his Dharma eye has opened, and he has further become a Buddha eye. All his actions are sufficient to be a model for the people of the world and the monastics. Being a lay practitioner and yet able to be an awakened being, does this not make the monastics feel ashamed? However, if one knows that Practitioner Su’s past was that of Vimalakirti, who manifested as a lay practitioner with a Buddha’s body, then it is not surprising. If I say this, am I afraid of violating the precepts? Because it is the truth, how could there be any violation?

I am here to express my gratitude to Namo Amituofo and Practitioner Su for their life-saving grace, and I truly have no way to repay this kindness; I can only hope that the masses will believe and practise it through the words I have transmitted. I thank the Venerables, lay practitioners, and volunteers at the Hsiang Kuang Pure Land Buddhist Centre, and I am also grateful to those who registered for Chao Du for me at the temple.

As the interview concludes, I, Chuan Yin, now in the Western Land of Ultimate Bliss, seem to have washed away all the dust and sins from my body, and my body emits a faint golden light. I am going to the Seven-Jewel Lecture Hall to listen to Amituofo teach the Dharma and continue my diligent practice. For my shortcomings, I am blessed by the compassionate teaching of my Buddha, Namo Amituofo, to continue my cultivation. While I was alive, because I had no opportunity to know that the Buddha had descended to the world and was residing at the Hsiang Kuang Pure Land Buddhist Centre, I failed to draw near to seek the Dharma, and thus committed the sins of the hells and suffered all kinds of pain.

I, Chuan Yin, hereby appeal: whether you are in China, Taiwan, or anywhere else in the world, the monastics of the Pure Land school, the virtuous ones of the Buddha’s gate, lay practitioners, and volunteers should all go to the Hsiang Kuang Pure Land Buddhist Centre in Australia to pay homage to my Buddha, Namo Amituofo. His body is majestic and radiant, with golden light shining; practitioners whose eyes have opened can see him personally. The general public can also feel the magnificent magnetic field of the Hsiang Kuang Pure Land Buddhist Centre, where the Buddha’s light shines everywhere, and it is a place protected by the Dharma protectors. If one says they are going on a pilgrimage, it is without fault and is as it should be.

Gratitude and more gratitude. Namo Amituofo.

Chuan Yin, with palms joined.