. I am Venerable KaiLin. It has been a long time since I last connected with those of you in the human world. I offer my deepest respects to the Venerable Master Chin Kung, to Practitioner Su, and to all my fellow practitioners, disciples, and lay followers of the Pure Land school.
It is truly a rare and precious event for me to transmit this message from the Western Pure Land of Ultimate Bliss. Yet, at the Hsiang Kuang Pure Land Buddhist Centre, such occurrences are common. If you truly believe in the existence of Namo Amituofo, you should also believe that Namo Amituofo can manifest in this world to teach and transform sentient beings. Is this not a magnificent blessing? You should be filled with .
The Western Pure Land of Ultimate Bliss is a destination that countless people yearn for. It is a place where many vow to reside in their next life. Whether you are a monastic, a lay practitioner, or a volunteer, you strive diligently to chant the name of Namo Amituofo, perform prostrations to the Buddha, recite the Sutras, accumulate merit and virtue, and practise generosity and serve the bodhimanda. All of these efforts are made with the hope that your name will appear on a lotus flower in the Seven-Jewel Pond and the Eight-Virtue Water of the Western Pure Land. You hope that at the moment of your passing, you will receive the compassionate guidance of Namo Amituofo, who will arrive with a lotus pedestal to lead you to rebirth.
I am here to tell you that Namo Amituofo truly abides at the Hsiang Kuang Pure Land Buddhist Centre. Namo Amituofo is the Abbot, Avalokiteshvara is the manager, and Practitioner Su—whom we respectfully call Su Fo—leads the salvation team. They work tirelessly to help departed spirits reach the Western Pure Land, resolve the grievances between the living and their , and deliver those creditors to the Western Pure Land as well.
The Mystery of the Three Hun Souls and Seven Po Souls
Since this truth has been revealed, why do some people hesitate or choose not to believe? Why is there doubt and slander? Faith is the source of the path and the mother of all merit; it nurtures all good roots. The greatest obstacle to learning and chanting the Buddha's name is doubt. I urge you all to understand that life is short and the opportunity to learn the Buddha's teachings is rare. The Great of the Pure Land is even harder to encounter. How many can truly transcend the cycle of rebirth? Those who have faith and seek rebirth in the Western Pure Land must act now; do not let this opportunity pass in vain. Practitioner Su is truly capable of helping you transcend life and death and guiding beings to the Western Pure Land of Ultimate Bliss.
Practitioner Su is currently exploring the nature of the three hun souls and seven po souls within the human body. In the Buddhist tradition, some view these as mere folk beliefs, while others argue that since Buddhist practice focuses on the mind, there is no basis for such knowledge. Some even keep the teachings of the Buddha and the Taoist traditions strictly separate, refusing to mention them at all, while others have never even heard of them. These various reasons have shrouded the three hun souls and seven po souls in mystery. Through Practitioner Su's exploration, we have come to understand that these souls act like a protective layer for . If these souls leave the body, it can easily lead to physical weakness and the attachment of external spirits. We have realised that this is closely related to karmic creditors, spiritual attachments, illness, mental health, , and even the manifestation of spiritual obstacles. It also explains why, among those who chant the Buddha's name today, so few successfully achieve rebirth in the Western Pure Land. Understanding this issue and knowing how to resolve it will help practitioners achieve the goal of rebirth in the Western Pure Land of Ultimate Bliss. I am happy to share my own experiences with my three hun souls and seven po souls for your reference.
Reflections on My Journey
I was once an ordinary person, living a life of study, work, and family, much like everyone else. However, in my heart, there was always a longing for the Buddha's teachings, a desire to fill an indescribable void. Before I became a monastic, I had already begun to explore the Dharma. Later, I had the opportunity to draw close to my teacher, often using Dharma treasures at home to listen to his teachings, self-studying and chanting the Buddha's name. Eventually, my teacher did not despise my ignorance and allowed me to become a monastic, dedicated to the Buddha's path, vowing to spread the Pure Land teachings and seek rebirth in the Western Pure Land.
I feel ashamed to admit that even before I became a monastic, one of my po souls was so focused on listening to my teacher's lectures that it would remain glued to the television or computer screen, unable to leave its seat. Many practitioners may have had similar experiences. While it is good to be diligent in seeking the Dharma, one must not become attached, as this can create obstacles and cause a soul to leave the body. Before leaving home, I had to settle my worldly affairs. I thought that by leaving, I had seen through and let go of worldly ties, but that was not entirely true. One of my souls remained at home, coordinating and preparing for my departure.
The Path of the Monastic
A monastic must undergo the process of receiving at the ordination altar, which is a necessary step to be recognised by the Buddhist community. As I entered the altar, I was filled with mixed emotions. I was about to become a Bhikshu. I had spent my life in the human world serving my family, and now I was dedicating my body and mind to the Buddha's gate. It was not easy to reach this point. I believed it was the compassionate blessing of the Buddhas and Bodhisattvas that brought me there. I was cautious and diligent, learning all the requirements of the ordination masters. Compared to other candidates, my physical strength was weaker, so I practised even harder, believing that diligence could compensate for my shortcomings. I feared making a mistake and losing my status as a candidate. Although I successfully completed the ordination, one of my hun souls remained at the altar, still reciting the precepts and undergoing examinations.
After becoming a monastic, I received teachings from Practitioner Su at the Hsiang Kuang Pure Land Buddhist Centre. Practitioner Su's teaching style emphasises both personal example and verbal instruction, focusing on the ultimate meaning rather than the superficial. His flexible approach corrected my various attachments. He taught me that learning Buddhism is about learning the spirit of the Buddha, not being superstitious. He instructed me that a monastic must never hoard private wealth; we take from society and must give back to society. What I admire most is that Practitioner Su is selfless and egoless, working twenty-four hours a day, not living a single second for himself, but busy for the sake of all beings. While many monastics and volunteers at the Pure Land bodhimanda dedicate their time and energy, few can truly give without seeking anything in return, without calculating, and allowing their bodies to be trampled like the earth for the sake of others.
The of Practitioner Su
If you are a believer in the Buddha and sincerely wish to be reborn in the Western Pure Land of Ultimate Bliss, the bodhimanda provides food and accommodation for free, allowing you to study and practise without worry. They even take on the suffering of others, leading practitioners in the from morning until night, following the complete liturgy of the Thrice Yearning Ceremony, chanting the Buddha's name with sincerity to deliver spirits. On every certificate of refuge issued by the Hsiang Kuang Pure Land Buddhist Centre, the first name written is that of Practitioner Su. This is done in the hope that, through his merit and Dharma affinity, the karmic creditors will accept the deliverance, resolve their grievances, and be reborn in the Western Pure Land. If spirits do not resolve their grievances, they look for Practitioner Su first, and he bears it all because he holds the vow to save every being he can. Every time I saw the stacks of memorial tablets for the Thrice Yearning Ceremony, I felt deep respect. Now that Namo Amituofo resides at the Hsiang Kuang Pure Land Buddhist Centre, the name on the certificates has been changed to the Hsiang Kuang Pure Land Buddhist Centre. How compassionate is the Buddha! For many years, Practitioner Su's left leg suffered as he took on the suffering of others, yet he never complained, and now it is finally improving. In my ignorance, I did not understand the gravity of this, and wherever I went—in mainland China or Japan—I would introduce Practitioner Su to everyone, and I would also write his name first on the certificates of refuge. I offer my deepest repentance to Practitioner Su for this.
The Importance of Deliverance
Because of these circumstances, many of the karmic creditors and attached spirits in my body did not want to leave the Hsiang Kuang Pure Land Buddhist Centre; they wanted to stay and listen to the teachings. In my dreams, they would pull one of my po souls out to stay at the Centre, listening to Practitioner Su's lectures and participating in the Thrice Yearning Ceremony. Those who stayed behind saw the Buddha, chanted the Buddha's name, and followed the Buddha to be reborn in the Western Pure Land of Ultimate Bliss. They truly possessed the good roots, , and causal conditions—they were beings of tremendous blessing! The karmic creditors who remained with me as I travelled were different; they lacked the necessary conditions and could not reach the Western Pure Land.
There are many things I cannot list one by one, but anyone who has spent time with Practitioner Su knows what true cultivation is. His thirty years of experience in learning Buddhism, teaching, and his compassionate heart in delivering beings have led to the manifestation of Namo Amituofo at the Hsiang Kuang Pure Land Buddhist Centre. The actual work of deliverance and rebirth in the Western Pure Land happens right here! I did not spend much time by my teacher's side, but I often fell asleep while listening to the lectures. My body would sway, and I felt truly sorry for my teacher, but I could not control it. Now I know the reason: it was a spiritual obstacle. My three hun souls and seven po souls had left my body, and my spirit could not concentrate. It was also because karmic creditors were blocking my head and eyes, preventing me from learning clearly. This is part of the laws of and cause and effect. If Practitioner Su is present, he can help invite these spirits out and resolve the issues, improving the problem of drowsiness. This is what I have seen Practitioner Su doing at the Hsiang Kuang Pure Land Buddhist Centre from the Western Pure Land. One of my po souls was held outside my body by karmic creditors, staying outside the studio to listen to the lectures while dozing off.
The Final Journey
Following my teacher's arrangements, I travelled to the Pure Land Society in Japan, Australia, Shenzhen, and Inner Mongolia. I helped the people, spirits, and environments I encountered to take refuge and chant the Buddha's name. They all have a karmic affinity with me. However, I am now in the Western Pure Land and do not know when I will be able to return to meet them and help them reach the Western Pure Land. I cannot bear to see them suffer in the cycle of rebirth for so long, and I wish to ask Practitioner Su to compassionately deliver them. I am grateful to Practitioner Su. During my travels, one of my souls remained in Japan, and another stayed in Inner Mongolia, still giving lectures and participating in ceremonies.
When the seven po souls are absent, the body feels like it has lost its support and is often uncomfortable. Although my two hun souls remained in my body, whenever I had a thought, I felt it deeply, especially when I heard strange opinions about Practitioner Su. I saw and heard these things, and my heart ached. Why would such a good person be so misunderstood and slandered? It is truly difficult to practise the True Teachings in the age of the Dharma’s decline, as people's hearts are no longer as simple as they were in the age of the True Teachings; they are filled with confusion and distrust. This is one reason why it is difficult to achieve rebirth in the Western Pure Land. One of my souls was in my chest, standing up for Practitioner Su! The other hun soul was an uneasy spirit, often leaving and entering my body because I saw the conflict between reality and the Truth. My soul was still searching for the Truth. When it left, it was often in darkness, and in that darkness, I could not help but ask why things were this way. Had I not become a monastic and studied the Buddha's teachings? Where was my ultimate destination? In the darkness, I cried out "Namo Amituofo" with a pained heart. In an instant, the surrounding darkness turned into light, and my soul returned to my body. It was Namo Amituofo who saved me from the darkness of the hells. This dream occurred several times, and each time, Namo Amituofo saved me. Every time I woke up, I found tears in my eyes. My chest and head ached terribly, and my thoughts triggered the karmic creditors, causing my chest to feel tight and my heart to race.
A Final Plea for Deliverance
My complexion grew worse, and my body became weaker. My teacher sent me to Australia to recuperate, but I did not expect Australia to be the final stop of my life. I was an honest person with a simple life, and the people I knew were mostly believers who honestly chanted the Buddha's name. I also honestly chanted the Buddha's name, but after I passed away, I did not go to the Western Pure Land. Instead, I was covered up in space, unable to find a way out, until I heard Practitioner Su calling my name. Only then did I break through the spatial obstacles and arrive at a place of light—the Hsiang Kuang Buddha-land. It was a place where I had studied briefly, but it influenced my entire life. I repented and chanted the Buddha's name, and with the help of Practitioner Su, I was reborn in the Western Pure Land of Ultimate Bliss. This journey to the Western Pure Land was truly perilous. Life is full of crises, and impermanence can happen at any time without mercy.
Why were my chest and head occupied? In fact, I was found by these beings when I was about thirty-five. Because my past karmic creditors, when I was in a state of constant thinking, acted like radio waves, calling out to the spirits within and outside my body to awaken and respond. These were the officials and civilians I had harmed in past lives who were unable to resist. They were as numerous as the sands of the Ganges, densely occupying my chest and head. When I was alive, I only knew that the problems in my chest and head were caused by karmic creditors, but I had no skills to reflect, nor did I think that my past lives had been so evil, harming so many beings. Now, looking back, I know the truth. I offer my deepest repentance to these beings.
The laws of karma and cause and effect across the three lifetimes are real and true. Therefore, as long as there is thinking, there are thoughts, which will attract the karmic creditors from past lives to manifest. Delivering sentient beings is indeed necessary; you must never be stubborn. The cultivation and virtue of the practitioner performing the deliverance are the main reasons why a Dharma assembly can successfully deliver beings to the Western Pure Land of Ultimate Bliss or the human and heavenly realms. Although I participated in the Thrice Yearning Ceremony when I was alive, I had no virtue or ability, and I could not resolve the grievances with my karmic creditors. I suffered, and they suffered. I know that Practitioner Su has been holding the Thrice Yearning Ceremony every week for many years, delivering immeasurable and boundless spirits to the Western Pure Land. Could I ask Practitioner Su to help deliver these spirits I harmed? Although some have been reincarnated, most are still in the ghost realm. I am grateful to Namo Amituofo and to Practitioner Su for his help. Namo Amituofo.
This message was recorded by the Buddha's disciple, Shi Haiyuan.
Memorial Tablets
1. The countless sentient beings with karmic affinity who caused drowsiness and inability to concentrate in the head and eyes of Venerable KaiLin while he was alive. Representative: Chen Fusheng.
2. The immeasurable number of spirits, including the paths walked, vehicles taken, people met, and environments encountered by Venerable KaiLin in mainland China, Japan, and Taiwan, as well as all sentient and insentient beings connected to him. Representative: Huang Zhimin.
3. The countless officials and civilians, as numerous as the sands of the Ganges, who were harmed by Venerable KaiLin in past lives and occupied his chest and head while he was alive. Representative: Wu Gangren.
(Please visit the at Hsiang Kuang Pure Land Buddhist Centre)
