Bhikshu Dharma Zang, through cultivating the great conduct of Samantabhadra, accumulated immeasurable and boundless merits, and completely accomplished all the methods of cultivating merits to perfection. Therefore, he was free and unhindered in all things in the Dharma realm. Therefore, in the Infinite Life Sutra, Shakyamuni Buddha warmly praised him as “always free and at ease with all dharmas.”

We must know that only the Buddhas and World-Honored Ones are the kings of the Dharma, free and unhindered in all dharmas. Yet now the World-Honored One uses the phrase “always free and at ease with all dharmas” to praise Bhikshu Dharma Zang while he was still cultivating his cause. This praise from the World-Honored One clearly shows us that Bhikshu Dharma Zang’s merits at that time were comparable to those of the Buddhas!

In addition, the word “self” means Self-nature or Self-mind. Therefore, the word “freedom” here also implicitly indicates the profound mystery that: “Clearly seeing the Self-nature is the practice of profound Prajna.” Because Bodhisattvas have unobstructed wisdom to clearly understand the Self-nature, they are able to illuminate the five aggregates, escape from all suffering and are called Avalokitesvara Bodhisattvas. This is the true meaning of the phrase “always free in all dharmas.” Bhiksu Dharma Zang followed the teachings of the Worldly Self-Mastery King Buddha and obtained the result of “always free in all dharmas.” That is, he took freedom as the cause, and then took freedom as the result. Because cause and effect manifest simultaneously and equally, without difference, he completely accomplished all the methods of cultivating meritorious deeds in a perfect manner. That is the Forty-Eight Great Vows and also the Dharma of adorning the Pure Land, the Dharma of embracing living beings, the Dharma of adorning the Dharma body, etc. Because the Dharma realm is inherently limitless and boundless, Bhikshu Dharma Zang must use immeasurable minds, make immeasurable vows, and give rise to immeasurable practices, none of which are not in accordance with the Dharma realm of True Suchness. Although living beings are limitless and worlds are limitless, Bhikshu Dharma Zang can still accommodate all living beings, spend countless eons entering countless Buddha lands, use immeasurable seas of practice to adorn and purify those worlds, and save countless living beings; but in reality, he does not see any Buddha lands to adorn and purify, nor does he see any living beings to save. That is because Bhikshu Dharma Zang clearly understands that the Dharma realm is precisely non-Dharma realm, so his wisdom and compassion are both inclusive, and reason and matter are unobstructed; therefore, the sutra says that he “is always at ease with all dharmas.” The phrase “always at ease with all dharmas” also means that the Bhiksu Dharma Zang perfectly accomplished countless, boundless, supremely good dharmas. All of these dharmas were summarized in the Forty-Eight Vows in a perfect, free, and unobstructed way to achieve the enlightenment of the Worldly King Buddha of Freedom.

Because the Infinite Life Sutra of Amitabha Buddha is the First Meaning of the Middle Way, the World-Honored One said: “In knowing, all is not due to language discrimination.” In other words, because this dharma sutra of Amitabha Buddha is considered the Vajra King precious sword used to cut off all the speculations, views, discriminations, and attachments of living beings, the World-Honored One taught those who receive and uphold this sutra to know how to use a mind that is free and unobstructed in all dharmas, and cannot use a mind that speculates and discriminates to understand the true meaning contained in the sutra. Therefore, if anyone wants to penetrate the Dharma treasury of Amitabha Tathagata, they must use a pure mind, an equal mind, a mind far removed from all delusions, discriminations and attachments, only then can they truly understand the meaning of this sutra, which is to say, to clearly understand the Buddha's wisdom and the Buddha's mind.

The chapter on Hearing the Blessings and Wisdom of the Buddha says: "The ocean of the Tathagata's wisdom is profound and vast, only Buddhas and Buddhas can know it; Sravakas who have pondered the Buddha's wisdom for hundreds of eons, using all their supernatural powers cannot fathom it." This means: Practitioners must use formless wisdom (Prajna without knowledge) to understand this Dharma. Ordinary people and the Two Vehicles who have not yet severed their minds of discriminations and attachments cannot understand this Dharma sutra of the Tathagata. So, if we constantly rest our mind in this sutra day and night with a pure and empty mind, a mind without discrimination and attachment, then we will quickly attain the Wisdom of All Kinds of Wisdom, clearly understand the Buddha's wisdom and the Buddha's mind, and from there attain the enlightenment of Amitabha Buddha, just like Amitabha Buddha, who relied on the enlightenment of the Tathagata Tathagata of the World, to attain this enlightenment.

The Lotus Sutra says that Buddhas only appear in the world because of one great cause and condition: to open and reveal the Buddha's knowledge and views in order to help living beings awaken and attain the Buddha's knowledge and views. Therefore, the things that the Buddha reveals in this sutra are all the Buddha's knowledge and views, very difficult to understand with the mind of discrimination and attachment, so the sutra says: "Only Buddhas and Buddhas can know." However, if we say so, does it mean that the Buddha's exposition of this sutra does not truly bring benefits to living beings? Although it is said that this Dharma is only known to Buddhas and Buddhas. But because the Buddha wanted sentient beings to also be able to comprehend the Buddha's knowledge, he responded to the inclinations of each sentient being by using countless means, countless causes and conditions, countless words, examples, images, light, sounds, scents, etc. to expound the Dharma that is difficult to comprehend with the mind, to differentiate, to understand, so that all sentient beings could understand.

In the Infinite Life Sutra, the Buddha said: "In the place of knowing, all are not distinguished by language" and "it is also difficult to open up the Dharma, it is also difficult to meet someone who is good at speaking the Dharma." The Buddha said, regarding this sutra, regarding this great cause and condition, a person who is good at speaking the Dharma must also stop speaking, and his mind must also stop acting. Because sentient beings are entangled in attachments and understandings, they often have thoughts and ideas, giving rise to false thoughts and discrimination; Therefore, although the Buddha used all kinds of examples, words, means, etc. to reason and explain, living beings are still deaf and blind towards the Buddha's knowledge, unable to truly understand. Because they cannot understand, they give rise to slander and criticism, and cannot admire the Buddha's scriptures. Therefore, regarding the profound and secret points of this sutra, the Buddha said that living beings are like blind people walking in the dark.

Indeed, if the "Suchness" of the Pure Land practice could be spoken of, its true meaning would have long since disappeared! It is truly impossible to use any words to describe it; nor can the mind of birth and death of living beings be used to consider, discriminate, and understand the enlightenment of Bodhisattva Dharma-Store. Because the ultimate wonderful result of Dharma-body of Dharma-Store can only be comprehended by the wisdom of Suchness and the wisdom of Suchness, ordinary living beings, even if they speak, cannot know it; if they do not speak, they cannot know it; if they discriminate, they cannot know it; if they do not discriminate, they cannot know it even more. Therefore, we only need to bow our heads, clasp our hands, take refuge, and follow the teachings and practice.

The ancients often said: “The sutras are spoken by the Buddha, and the interpretations are done by the Bodhisattvas.” Why? Because the Buddha spoke a word or a sentence, and people did not understand anything after hearing it, so the Bodhisattvas often appeared in the world to explain the Buddha’s teachings. Furthermore, because people’s dispositions, interests, and levels of understanding are infinitely different, a word or a sentence spoken by the Buddha is understood differently according to each person’s own consciousness. Although the Buddha spoke of such infinitely different dharmas, in the end it was only to destroy the false consciousness of living beings and open up the formless wisdom that is inherently present in the Tathagatagarbha Nature of each living being. The Diamond Sutra says: “The Tathagata has never spoken a word.” Venerable Master Chin Kung also said: “The Tathagata has never uttered a single thought.” So, if one sincerely studies Buddhism to follow the right path, one must let go of all thoughts, views, and names that arise from one's own discriminating mind, so that one's mind can be empty, pure, and equal, and merge with the Buddha mind, then one will naturally understand the true meaning of Tathagata.

The Lotus Sutra says: "The Hinayana Dharma is conservative, the Mahayana Dharma is open; in the Dharma-ending Age, Mahayana should be propagated." Why does the Lotus Sutra say that Mahayana must be propagated in the Dharma-ending Age? The reason is that in the Dharma-ending Age, ordinary people do not understand the Mahayana Dharma, often discriminate and are attached, so they are easily attracted by demons. The main reason is that they like supernatural powers, like responses, like to learn about strange spiritual realms such as the underworld, the realms of heaven, of demons, etc. Demons also have supernatural powers and often like to show off supernatural powers to show off their power. Buddhas and Bodhisattvas naturally also have supernatural powers, but because they fear that living beings will be confused between Buddha and demons, not clearly distinguishing which is the true dharma and which is demonic dharma, Buddhas and Bodhisattvas only use the method of preaching Mahayana sutras to save living beings; as for supernatural powers of response, they absolutely do not mention it. So, are responses with Buddhas and Bodhisattvas real? Of course they are real, but only those who truly possess the three complete wisdoms of Prajna, merit and purity of mind will have the affinity to receive spiritual responses with Buddhas and Bodhisattvas. Therefore, we study Mahayana Buddhism to have Prajna, we practice the Six Paramitas to increase merit and merit, we recite Buddha's name to have a pure mind; These three provisions will help us meet the Buddha, listen to the Dharma to increase our favorable conditions, quickly attain enlightenment without being mistaken and falling into the path of demons.

Nowadays, Buddhist students often think, measure, discriminate, and have attachments, so they have rigid and serious attitudes. Because their minds are not at ease in worldly and transcendental dharmas, it is very difficult to absorb the Mahayana Dharma. Because modern people are very active and like to reason, the teaching of sutras and Dharma must be flexible and open. We should not be attached to any expedient method and deviate from the Mahayana Dharma of the three emptinesses of "Emptiness, Formlessness, and Actionlessness". The more people nowadays are attached to form, the more the Dharma of Formlessness and Actionlessness needs to be taught to help them break their attachments; only then can we bring true benefits to all living beings in modern times. Indeed, if people cannot let go of their discriminating and clinging minds, and the Dharma of Non-form and Non-action is not preached, how can they know that the Buddha has a method to save sentient beings from birth and death?

The modern social situation is very complicated, the temptations of the five desires and six dusts, fame and power are many, making it impossible for practitioners to confirm that the purpose of their practice is to enlighten the Self-mind, to attain a pure and uncontaminated original mind, so they are easily tempted by demons and external realms. If practitioners do not have clear wisdom, profound concentration and a steadfast mind, they will easily fall back from the true Buddhist path and fall into the realm of demons. Therefore, we must remember the teachings of the ancients: “Always be careful with your words and actions; pay attention to maintaining your pure mind.”

The Buddha said: “The Buddhist Dharma is not beyond the world.” The Buddha appeared in the world with the purpose of illuminating the Supreme Bodhi path, in order to bestow upon sentient beings true benefits in this life and in the future. Therefore, the Buddha Dharma does not depart from worldly dharma; Buddhism must take culture, politics, society and worldly customs as the basis for establishing the Buddha Dharma. If a Buddhist does not clearly understand the current situation of the world, country and society in which he lives, how can he be called a true enlightened person?

Buddha means true enlightenment; that is, right without being evil, enlightened without being deluded. Therefore, those who propagate the Buddha's teachings must have two provisions: "virtue" and "learning." Those who are ignorant will turn the Buddha Dharma into a magic dharma, causing the Buddha Dharma to decline and quickly be destroyed. To put it more clearly, those who have education but no virtue will easily follow wrong knowledge and wrong views, causing the Buddha Dharma to become a false dharma. On the contrary, people who only have virtue but no education often have greedy and selfish thoughts, so they cannot widely propagate Buddhism and save sentient beings. Therefore, those who have the heart to preach the sutras and propagate the Dharma, and to continue the Tathagata's wisdom life, must have both "virtue" and "learning" to complement each other; that is, both "understanding" and "conduct" must be respected and compatible with each other.

"Understanding" is the wisdom to clearly understand the true nature of reality in everyday life, to know how to behave humbly and tolerantly, to know how to distinguish right from wrong, good from evil, truth from falsehood, uprightness from wrongness, etc. in all worldly dharmas; therefore, the Buddha said: "The Buddha-dharma is not outside of worldly understanding." Those who practice the Mahayana Dharma have their minds always resting in non-action, but do not abandon conditioned existence, only then can they be in accord with the Middle Way of the First Noble Truth. Because they can freely and unhinderedly integrate worldly and otherworldly dharmas, the sutra says: "In relation to all dharmas, one is always at ease." Since ancient times, Buddhism has often used many different skillful means to explain profound meanings that are difficult to clearly express with the ordinary language of worldly people. These skillful means are often examples, images, poems, melodies, etc. to express the Dharma. Those who practice the Bodhisattva path only need to contribute, develop, diligently study and practice the Dharma according to their own strengths, and can bring benefits to living beings.

“Practice” means that in daily life and in studying and propagating the Dharma to benefit living beings, we must be extremely careful, and should not give rise to a mind of discrimination and attachment towards those who have different views, different Dharma methods, different religions, etc., which will cause conflicts and destroy the harmony of the Sangha. The ancient sages often said: “The use of rituals is to take harmony as the most important;” meaning that the use of rituals is to take “harmony” as the most important. Regardless of whether it is a large or small group, we must take “human harmony” as the most important thing for that group to have peace and prosperity. If one cannot overcome the mind of discrimination and attachment, then one’s own bad habits will surely arise and destroy the harmony of the masses. Samantabhadra’s Ten Great Vows take the practice of “respecting the Buddhas” as the first; one must also know that the word “Buddhas” here refers to all Buddhas of the past, present, and future; that is, it includes all Buddhas and living beings, not just the Buddhas who have attained enlightenment. Therefore, if we have the mind to study Buddhism and accumulate merit, we must also know to take “the use of rituals, harmony is precious” as the foundation of virtue.

Because those who practice Samantabhadra’s conduct must take “requesting the turning of the Dharma wheel” as the most important thing, and in the work of “requesting the turning of the Dharma wheel,” lecturing on sutras and propagating the Dharma is the most essential. Those who preach the Dharma must have virtue and blessings, because if they have the ability to preach the Dharma but do not have virtue and blessings, then as the ancients said: “Intelligence is harmed by intelligence.” Therefore, when we do not have enough virtue and blessings, we should only preach the Dharma secretly within a small scope; we should not have the intention of spreading the Dharma too much and harm ourselves. When our blessings increase, preaching the Dharma will naturally be established within a larger scope. What is spreading the Dharma? Spreading the Dharma is a creation that arises from false thoughts, causing us to not be at ease in all worldly and otherworldly dharmas. Simply put, if we cannot take care of our family affairs and our spiritual affairs, and both inside and outside are unstable, how can we be at ease in all dharmas?