In the Infinite Life Great Assembly chapter of the Infinite Life Sutra, the Buddha told Ananda: “The Sravakas have complete supernatural powers and unfettered power, and their palms hold all worlds.” The word Sravakas here refers to the lowest level of enlightenment among the saints in the Pure Land. The supernatural powers and wisdom of the holy assembly in the Pure Land, even though they are at the lowest level, are all steadfast and unmovable, have supernatural powers to freely and unhinderedly understand the truth, and thoroughly understand all worldly and supramundane dharmas in a clear and limitless way, just like the great Bodhisattvas in other Buddha lands. All of these wonderful and sublime things are all due to the blessings of Amitabha Tathagata's ocean of pure wisdom.

The phrase “all-pervasive supernatural wisdom, free and easy power, holding all worlds in the palm of the hand” in the sutra deeply displays the vast and free realm of “one is many, many is one, everything is unobstructed and inconceivable” of the Flower Adornment Buddha that the holy assembly of the Pure Land can attain. They can put the entire three thousand great thousand worlds into a single pore, or they can use a mustard seed to contain the entire three thousand great thousand worlds, and the physical size of the mustard seed and the world will not increase or decrease. The Vimalakirti Sutra says: “The Bodhisattva places all living beings in a Buddha-land in his right hand, flies to the ten directions, and manifests everywhere, but does not shake the original place.” Why is it that the holy assembly of the Pure Land is so full of such majestic and inconceivable supernatural power? All of them rely on the ocean of pure wisdom of Amitabha Buddha to be able to abide in the samadhi of Liberation. In that samadhi, their six senses are all tranquil, so they can pluck out a three thousand great thousand worlds like a potter pinching a piece of clay and placing it in his hand, then throwing that three thousand great thousand worlds out of the countless worlds, then putting it back in its original place, but the original appearance of that world remains the same, without any change, so the living beings in that world do not know or have any idea that the world they are residing in is being taken away and returned.

We worldly people are accustomed to using the five senses (sight, hearing, taste, smell, touch) to perceive external objects and phenomena, then bringing those perceptions into the brain (i.e. the sixth sense: consciousness), then using the seventh sense (Mana) to judge the state of all things and phenomena, and from there arise all kinds of delusions (i.e. the eighth consciousness: Alaya) that obscure the true, clear seeing nature of the Self. The mind, therefore, all perceptions are wrong and erroneous. That is why people often mistake emotions for their own minds, not knowing that love is the source of the cycle of birth and death, suffering, and constantly binding themselves in it, unable to let go of love, so they cannot be liberated from birth and death. The Buddha has perfect wisdom, clearly seeing that the causes and effects of sentient beings in the three realms are all caused by love and desire, so he teaches us: If we want to perceive things and phenomena outside and inside clearly and transparently, without error, we must eliminate all delusions, discriminations, and attachments so that the mind can relax and be balanced in a state of purity and equality; that state is called Liberation Samadhi! In that state of liberation, our minds are no longer scattered or confused in the six senses, so the perception and knowledge are true and without error. Thus, Liberation Samadhi is the One Mind Unconfused, not a single thought arises. In the Pure Land Dharma, we use Buddha recitation to attain a pure and liberated mind, so the Samadhi of Liberation is also the Samadhi of Buddha Recitation!

We should know that the true nature of Prajna is just a single thought that does not arise. When our mind is still and unmoving, without a single thought arising in the face of all the appearances of the realm, we will naturally realize that the true nature of reality is all dharmas, all the realms that appear in the mind and outside the mind are just shadows, false, not even a bit real. Only with the wisdom that clearly understands that all dharmas are illusions can we let go of all conditions and recite Buddha's name to achieve One-pointedness, reaching the realm of eternal liberation, long life, complete spiritual intelligence, and self-giving power like the holy beings in the Pure Land. That is truly the ultimate retribution!

Ordinary people with heavy sins who go to the Pure Land to be reborn, once born in that land, will no longer be subject to regression, and will have an infinite lifespan and immeasurable virtues, just like the Buddha. Everyone in the Land of Ultimate Bliss will inherit the endless wealth of Amitabha Buddha's merits, so that they can succeed in becoming a Buddha in one lifetime and attain the ultimate fruition; this clearly shows Amitabha Buddha's great grace, great virtues, and inconceivable wonders. The assemblies of Sravakas in the Land of Ultimate Bliss are all born from pure lotus flowers, all born from the Tathagata's ocean of pure wisdom, that is, born from Amitabha Buddha's Self-mind. Therefore, all the people in that land are equal to the Buddha, all are One-Birth-Birth-Birth-Birth-Birth, all have an infinite lifespan and immeasurable virtues, just like Amitabha Buddha. It is enough to see that the solemn merits of Amitabha Buddha and the holy assembly in that land are all accomplished and perfected, just like each other; Only then can we know that the Western Pure Land of Ultimate Bliss is truly the One True Dharma Realm, and the boundless merit of Amitabha Buddha is also the merit of each and every holy assembly in that land. In this Saha world, there are countless differences and inequalities, so when we practice, we must encounter many causes of regression and contradiction, which cannot correspond to the One True Realm. Furthermore, that One is truly very difficult to understand and practice. Even if we still have the concept of One, it will no longer be the One. Because in the One there is no opposition or reasoning, the two sides of existence and nonexistence are both separate, as soon as a concept arises, it will immediately contradict the One. In other words, the mind that is free from thoughts is the One, as soon as there is a thought, it will no longer be the One! Not only is it not possible to have thoughts, but it is also not possible to have no thoughts. Both thoughts and no thoughts must be completely abandoned, then that is the One Mind, and that corresponds to the One True Dharma Realm.

The practice of the Dharma of One Mind is very difficult to practice due to two main reasons: First, we cannot achieve One Mind because in our mind, thoughts are always arising, never stopping. If someone says something wrong, or does something that is not in line with our thoughts, then we immediately have discriminating thoughts, immediately causing afflictions, conflicts, and struggles to arise; that is creating karma. Regardless of the realm, whenever we have thoughts, it is creating karma, losing the True Nature and falling into the three subtle aspects of Alaya: Karma, Transformation, and Realm. Second, we cannot achieve One Mind because even if we achieve the practice of meditation, if we do not have a single thought, it will immediately turn into the state of No-Thought Samadhi, which is also wrong. The state of No-Thought Samadhi is not the One Mind in Buddhism, why? Because the One Mind is the enlightened mind, not the state of being unaware and knowing nothing of the state of No-Thought Samadhi. In the state of One Mind, although no thoughts arise, it is naturally bright, perceiving all dharmas clearly and transparently, like a clear mirror that can reflect all things within it. If we practice without reflecting on this point, even if we attain very deep meditation, we will forever remain unconscious.

The five aggregates include spirit (feeling, perception, action, consciousness) and matter (form). These five aggregates have the same origin, all are transformed from the True Nature. When we lose our Self-nature, phenomena and matter appear before our eyes; they are all the three subtle aspects (Karma, Transformation, and Realm) of Alaya. When we are enlightened, Alaya transforms into the Great Round Bright Mirror Wisdom, and the entire realm, including phenomena and matter, transforms into the One True Dharma Realm. In fact, when deluded, in Alaya, countless dharma realms will appear, not just ten dharma realms. The Buddha said that there are ten dharma realms, but he only spoke on a general basis, not in detail, because the dharma realms are inherently boundless and immeasurable, so how can they all be told? The true nature of the original nature is originally just the Unconfused One Mind, but from morning to night we constantly give rise to false thoughts, causing our mind to be confused and unable to be the Unconfused One Mind, so we ourselves lose our original nature. The moving mind is an impure form, not a pure form, so it is called Karma Form. Next is Transformation Form, which means that Karma Form transforms thoughts into realms including the universe, human life, and all phenomena, so it is called Realm Form. The Mahayana sutras often say: “Only the mind manifests, only consciousness transforms,” meaning the mind can manifest; The myriad phenomena and differences in the universe are all manifestations of the mind.

Our true nature is like water that is inherently pure and clean, but if we throw mud into the water, how can it not become muddy and murky, losing its clean and pure appearance? However, because the nature of water is inherently pure and clean, if the water contains mud, it is okay! We only need to keep the water still and unmoved for a long time, the mud will naturally settle down and the water will return to its pure and natural essence. Cultivation is the same, if we want to settle the dregs in our mind, we need to have the power of concentration, as long as we do not have any thoughts for a period of time, then the pollution, filth, and afflictions in our mind will gradually disappear. No matter what method of Buddhism we practice, it is only to cultivate a pure mind. A pure mind is concentration. The eighty-four thousand Dharma doors that the Buddha spoke of are eighty-four thousand tricks to calm our minds so that they no longer stir. Any Dharma door of the Buddha that can help us quickly attain a pure mind is the best Dharma door for us. We absolutely should not accept any Dharma door that teaches us to practice dynamically. Even if someone speaks of a good Dharma, if they cause our minds to stir, giving rise to thoughts of discrimination, attachment, right and wrong, and self, then that Dharma is not the pure Dharma of the Buddha. Buddhism often uses methods such as bowing to the Buddha, repentance, meditation, walking meditation, reciting the Buddha's name, chanting sutras, reciting mantras, giving lectures on sutras, listening to sutras, etc. as methods to cultivate concentration so that our minds become pure, unmoved, and return to the True Nature of the Original Mind; this is called cultivating the Deep, Unmoving Samadhi. But if, while we are practicing one of these methods, we give rise to various kinds of desires, and cannot gather the six senses back to our Self-mind, then we are contrary to the True Nature.

Question: If we use our body to bow to the Buddha, use our feet to walk, use our mouth or mind to recite the Buddha's name, chant sutras, lecture on sutras, recite mantras, or use our ears to listen to sutras, how can we call it gathering the six senses, being motionless? In other words, if our six senses are motionless, how can we practice these methods?

Answer: Motionless here means the mind is motionless, not the six senses are motionless. Although the six senses (eye, ear, nose, tongue, body, mind) still function normally, the seventh consciousness (Mana) and the eighth consciousness (Alaya) do not arise, that is, do not give rise to false thoughts, discrimination, or attachments, then that is practicing the Deep Unmoving Concentration. So, the teaching of Great Strength Bodhisattva “holding the six senses, pure mindfulness continues, the mind opens by itself” does not mean telling us not to use the six senses, but rather telling us not to let the six senses control our mind, which means not to let the Mano-vijnana and Alaya-vijnana be initiated by the six senses. The House and Tower chapter of the Infinite Life Sutra describes the way of cultivating concentration of the holy assembly in the Land of Ultimate Bliss as follows: “In it, there are places: on the ground, preaching sutras, reciting sutras, receiving sutras, listening to sutras, walking meditation, contemplating, and sitting meditation; in the air, preaching recitation, receiving listening, walking meditation, contemplating, and sitting meditation. Or one can attain the fruit of Srotapanna, Sakrdagamin, Anagami, and Arhat. One who has not yet attained the Avidya-vijnana will attain the Avidya-vijnana. Each self-recitation of the path, speaking of the path, and practicing the path, all are joyful.” This scripture clearly states that while practicing meditation, even though the six senses are active, the mind remains calm and still, so one can quickly attain the fruits of Srotapanna, Sakrdagamin, Anagami, Arhat, and even Avidya-wisdom. Because the holy beings in the Land of Ultimate Bliss have broken through all attachments to all dharmas, they can recite the Dharma, speak the Dharma, and practice the Dharma with such joy and freedom. What about us ordinary people? We cling to the form of practicing samadhi, sitting motionless all day from morning to night looking at the wall, but in our minds, random thoughts arise. The Buddha taught us to practice “one mind without distraction,” but he did not teach us to practice “one body without distraction.” Therefore, while practicing samadhi, although the six senses move, the mind remains still. When our mind is calm and clear to the extreme, there will be a natural response. What is that response? The response causes all false thoughts to gradually be eliminated, gradually transforming into samadhi and wisdom. That is the only response we desire in all of the Buddha’s methods of practicing samadhi. So, all the methods such as bowing to the Buddha, repentance, meditation, walking meditation, reciting Buddha's name, chanting sutras, reciting mantras, lecturing sutras, listening to sutras, etc. in Buddhism, are all very skillful methods of cultivating concentration.

In the Pure Land Dharma-door, when bowing to the Buddha or walking meditation, in the mind only recite the phrase Amitabha Buddha, other than this Buddha's name, do not recite anything else, then that is cultivating Profound Stillness and Immovability. Speaking more broadly, in any work, if we can keep the mind unmoved, it is cultivating concentration, cultivating an unmoved mind, not just bowing to the Buddha, repentance, meditation, walking meditation, reciting Buddha's name, chanting sutras, reciting mantras, lecturing sutras or listening to sutras is cultivating concentration. Whenever the mind is unmoved, afflictions will be cut off. Once afflictions are cut off, karmic obstacles will be eliminated. So, if we truly want to eliminate karmic obstacles, we must definitely cultivate a pure mind, subdue the deluded mind, that is, we must cultivate very deep meditation. Meditation is not just sitting cross-legged, looking at the wall, practicing meditation is cultivating a pure mind, cultivating an unmoving mind. The Infinite Life Sutra says, the holy assembly in the Land of Ultimate Bliss practices meditation methods according to their wishes in all places, whether on the ground or in the air, all attaining Undisturbed One Mind. Only then will we know that when our mind is at ease, not moved by all moving forms, then we will attain Undisturbed One Mind. But if our mind is constantly changing depending on external phenomena, whenever the scene moves, our mind moves too, whenever the scene is quiet, our mind is quiet, then that is not Undisturbed Deep Concentration.

Once upon a time, one day the flagpole at the temple where the Sixth Patriarch Hui Neng came to listen to the sutras was flying in the wind, two monks saw it, one said: "The flagpole is moving." The other argued: "The wind is moving, not the flagpole." Words were exchanged, neither willing to listen to the other. Seeing this, the Sixth Patriarch said, “Look, it’s not the wind moving, nor the flag moving, it’s only your minds that are moving.” Hearing this, the two monks immediately woke up, trembling with fear. It’s not the wind moving, nor the flag moving, even the minds of the Sixth Patriarch and those of the enlightened ones were not moving when faced with external moving signs, because their minds had reached the realm of Deep Unmoving Concentration. In the Platform Sutra, the Sixth Patriarch Hui Neng taught, “Not clinging to signs is Zen, not moving the mind is Samadhi!” Since becoming a monk, the Sixth Patriarch had never been to the main hall to listen to the Fifth Patriarch lecture on sutras or meditate. All day from morning to night, the Sixth Patriarch only stayed in the kitchen, pounding rice, splitting leaves, cooking, or doing miscellaneous tasks in the temple, but there was nothing the Sixth Patriarch did that was not practicing Deep Unmoving Concentration. The Buddha Dharma is truly extremely alive, active, free, without limitations, so it is called “self.” The ultimate goal of Buddhism is to attain the state of profound and immovable concentration, so it is called “being.” So, regardless of the realm, dharma, or place, if our six senses come into contact with the realm of the six sense objects without clinging to any form, then it is meditation. If the mind does not arise and move, then it is called concentration. Those who practice advanced concentration do not cling to the moving forms such as walking, standing, lying, sitting, sleeping, thinking, etc.; whatever they do is meditation. When their body and speech move, but their mind does not move, then they are abiding in meditation. Even when they are happy, laughing, angry, or scolding, it is meditation; that is truly great freedom.

In the Infinite Life Dharma Assembly, we see Shakyamuni Buddha, Amitabha Buddha, the Bodhisattvas, and the great assembly extremely active and lively. The Buddha emitted light, revealing the forms of Buddha lands in the ten directions. Bodhisattvas from the ten directions came to attend the Dharma assembly, worship the Buddha, and offer flowers. The gods in the sky scattered rain of flowers, played joyful music everywhere, the Buddhas of the ten directions emitted great light and praised Amitabha Buddha in unison, etc. Is there any form that does not move? All of these forms are moving, are “self,” but their minds do not move, are “at.” “At” is precisely the Undisturbed Single Mind! What we learn from Buddhism fear most is the mind of attachment. If we have an attached mind, our learning from Buddhism will not be free and we will not be able to realize the truth. The more we are attached, the more troubles, troubles, and false views about people and ego will arise. The more attached a person is to Buddhism, the more he becomes crazy about words and crazy about Buddhism, and will never be able to enjoy the joy and freedom in Buddhism. This is simply because he does not understand that Buddhism is just “one-pointed concentration,” not “one-pointed concentration.”