The Heart Sutra teaches: “When Bodhisattva Avalokiteshvara practiced the profound Prajna Paramita, he saw that the five aggregates are empty and crossed over all suffering and affliction.” “Seeing that the five aggregates are empty” means to illuminate and destroy ignorance or to see the fundamental ignorance. What must we use to illuminate and destroy ignorance? The Heart Sutra teaches that we must practice the profound Prajna Paramita at all times, that is, we must always use the inner Prajna wisdom to be able to destroy ignorance. In other words, if we only rely on the power of concentration, we cannot destroy ignorance. We must understand that cultivating concentration at a shallow level can only subdue afflictions, but cannot cut off afflictions. Only when we attain a very deep power of concentration can we cut off afflictions. However, cutting off afflictions still cannot cut off ignorance, and ignorance can only be broken by Prajna wisdom. Prajna wisdom is born from concentration. Without concentration, there is no wisdom; therefore, concentration and wisdom must be balanced to break ignorance. If there is no wisdom in concentration, then that concentration is wrong concentration; if there is no wisdom in wisdom, then that wisdom is wrong wisdom. We read many sutras, listen to many dharmas, and remember many Buddha teachings, and then think that we have wisdom. That is a huge mistake! If afflictions and ignorance have not been broken, then the knowledge of Buddhism will become worldly wisdom and eloquence, which is wrong wisdom and not true wisdom. If we do not know the fundamental basis of learning Buddhism, and still have attachments to Buddhism, then the knowledge from Buddhism will be an obstacle to knowledge. We study Buddhism to destroy all kinds of obstacles, not to increase our knowledge obstacles, and then mistakenly think that we have opened up wisdom. Isn't that a failure in studying Buddhism?

Nowadays, we study Buddhism in the Dharma-ending Age, and we must encounter many strange and rare things. Some people ask me if they have attained wisdom yet? Others ask if they have become Buddhas yet? Some say they have attained single-minded concentration when reciting Buddha's name. Some say that when they recite sutras and recite Buddha's name, they meet Buddhas and Bodhisattvas who appear and talk to them, etc. Let us think about it: If we have attained wisdom, that is, we understand ourselves clearly, then why do we need to ask others? If we have become Buddhas, why do we still have doubts, not yet understood, and have to ask others if we have become Buddhas yet? If we have attained single-minded concentration, why do we boast to others? If Buddhas and Bodhisattvas were to appear and talk to us while we were cultivating meditation, they would have confused us, so how could they have given us blessings? These are all rare and strange things that often happen in the Dharma-ending Age, which the temperament of those who are not yet enlightened cannot clearly recognize, so they fall into the net of delusion. Those who are already enlightened have no ignorance, so they have no afflictions; they know nothing, so they have no questions; they clearly understand the emptiness of all dharmas, so they have nothing to boast about. These phenomena are enough to show us that today's cultivators are truly abnormal and strange! If one has a normal state of mind, even though one is not yet enlightened, one can still understand normal things. But if one thinks one is already enlightened but does not understand very normal things, then it is truly strange and abnormal. Furthermore, if one is not yet enlightened but thinks one is already enlightened, one commits the crime of lying; In Buddhism, this is called “arrogance.”

A truly enlightened person must at least attain the fruit of Arhat. An Arhat must certainly have the Six Supernatural Powers. They know clearly what other people are thinking and what delusions arise in their minds. Those who have not yet attained enlightenment, of course, do not have the power of knowing others’ minds, the power of the Divine Eye, nor the power of the Divine Ear, so they do not understand anything, do not see or hear clearly, and thus give rise to confusion. Even they themselves do not know clearly. They have not yet attained enlightenment but mistakenly think they have attained it, they have not yet attained enlightenment but mistakenly think they have. What is the cause? Because we read too little of the sutras, we do not clearly understand the realm, mistakenly thinking the realm of delusion is the truth; like a traveler who does not have a map in hand, so before reaching the destination, he thinks he has arrived. The Buddhist scriptures are like a map that helps us clearly recognize the path we are taking so as not to get lost.

Many people think that cultivating does not need to know the realm. So, do we actually need to know the realm when we practice? The Buddha taught the sutras to help sentient beings attain enlightenment. Enlightenment means knowing clearly the realm we are currently living in and the realm we want to reach. Knowing clearly the realm is like knowing clearly the path we are on and where we want to go, knowing clearly what level our practice has reached, what the path ahead must be like, where the obstacles are, how far the path we are going to reach, etc. When we know these things clearly, we will definitely not go astray. Currently, we study sutras, listen to the Dharma, and discuss the sutras all with the aim of clearly understanding the theories, realms, and methods of practice of the Dharma we practice. If we do not put our heart and soul into cultivating both concentration and wisdom, we will not clearly understand the realm; in the end, whatever we attain is all false, and we ourselves do not know it, but mistakenly think that we have attained enlightenment. People who understand the theory of the Dharma they practice will be able to distinguish between truth and falsehood, right and wrong, right and wrong, and will not be confused in their direction, nor will they be deceived or toyed with by others. Nowadays, there are many people who deceive others, but many people are willing to be deceived. If we tell them the true meaning of the Buddhist scriptures, they will not listen because they do not believe in the Buddhist scriptures, their minds do not think far ahead, they still like to indulge in delusion, and do not truly want to dispel ignorance.

Because we have not yet dispel ignorance, we cannot understand Buddha nature, and Buddha nature is something that cannot be spoken of, discussed, or even thought of. Therefore, Buddha must use expedient means to reveal and manifest Buddha knowledge. Buddha often uses expedient means, that is, using examples to speak of the Mahayana Dharma, to manifest Buddha nature, so the Buddhist scriptures must be explained in order to be truly understood. However, people only like to hear lies. If someone tells them lies or deceives them, they will listen with great joy. There are even people who claim to be reincarnated Buddhas, but many people immediately believe them and offer them all their money and wealth. Such swindlers are not afraid of the retribution of cause and effect! They do not know that deceiving people will incur debt. They have caused the Dharma body and wisdom life of living beings to be mistaken, and they have also deceived other people's property. How can they repay this debt? They must wear horns and feathers for the rest of their lives to repay this debt.

The Shurangama Sutra teaches about fifty types of skandhas. The realm of demons is always present in this world, right in our minds. If we do not study Buddhism, we will not clearly understand the state of the mind, and will certainly mistake the realm of demons for the realm of Buddhas. When we study Buddhism, we must pay careful attention, and must know how to judge the truth and falsehood, the right and the wrong clearly. The only way to have right views and judge things clearly is to read the sutras, compare the Buddha's teachings with what people say, to recognize the truth, to understand, to be right, to be wrong. If one of the ten sentences they say is different from what the Buddha said, then the whole thing is problematic! Why? Because if just one sentence is wrong, the entire meaning of the other nine sentences will be misunderstood. The tricks of today's deceivers are very clever, turning the false into the true. If a beginner does not understand the Buddha's teachings, he will not be able to distinguish between the true and the false. At first, he hears that the other nine sentences are true, so he thinks the whole thing is true; but in fact, there is a false sentence mixed in, causing the meaning of the other sentence to completely change and be different from the Buddha's intention. A wise Buddhist will recognize it right away, but a beginner cannot recognize it and will be deceived. With the current practice of studying the Buddha's teachings, we absolutely do not have the ability to distinguish between realms, and will definitely be deceived and fall into the devil's trap. Therefore, the Shurangama Sutra warns us: In this world, there are many demons and ghosts, they are everywhere, the most frightening are the fifty skandhas that are always present in our minds. Therefore, if we do not make an effort to read the sutras and listen to the dharma to understand the principles of practice, we will easily be deceived by demons. The principles of practice have three levels, from low to high; that is, to subdue afflictions, to cut off afflictions, and to destroy ignorance. The original method of practice is the Three Studies of Precepts-Concentration-Wisdom, to achieve Listening-Thinking-Practicing, to increase concentration, a pure mind, and wisdom. Only by practicing according to this principle can we decide that our path of practice is correct and not misleading.

Because we are deluded and have lost our Original Enlightenment, our every thought and every thought is to cling to the five desires and six sense objects. The five desires are wealth, form, fame, food, and sleep. The six sense objects are form, sound, smell, taste, touch, and dharma. These are all the most coarse of the coarse forms, very easy to recognize. However, due to ignorance, we keep chasing after and clinging to those things, thus giving rise to karmic forms and creating karma, having to suffer extremely painful consequences, gradually moving away from enlightenment in the True Nature, going against the Original Enlightenment. Therefore, in all the sutras and treatises, all Buddhas and Bodhisattvas teach us to practice the Dharma of the Three Pure Learnings of Precepts, Concentration and Wisdom to transform consciousness into wisdom. If we truly want to restore the Original Enlightenment nature, that is, to achieve a pure mind and Prajna wisdom, we must first follow the path laid out by the Buddha and Bodhisattvas, that is, to listen, think and practice according to the teachings of the Buddha, only then can we hope to transform the five impurities into a pure realm.

In Buddhism, it is often said: “Hối đầu thị ngạn,” meaning that turning back is the shore. But, where do we start to turn back? First, we must start from the five desires and six sense objects and turn back, that is, we must let go of the five desires and six sense objects; next, we must return from the polluted mind to the pure mind, that is, we must let go of all delusions, discriminations and attachments, and return to the True Nature of the Original Mind. In the Lotus Sutra, the Buddha told a very long story, in short, the son of a wealthy man, because he forgot his magnificent and splendid house, ran away to beg for food, and had to suffer immeasurably. This story implies that when we are far away from and go against the True Nature of the Original Mind, the result is the same. After ignorance arises, we immediately lose our True Nature of the Original Mind, just like the son who left his father and went to another place, had to endure poverty and deprivation. When he turned back to his father, he was no longer poor and deprived, and enjoyed all happiness. According to the Pure Land Dharma, the Buddha taught us to leave the Saha world and turn towards the Pure Land of Ultimate Bliss. It is like the son who left his life of poverty and hardship to return to his father, the rich man. The rich man is Amitabha Buddha, which is also his own original enlightenment nature. The Saha world truly has too much suffering. If we stay here for one more day, we will have to suffer for one more day. We cannot solve any problems, let alone save sentient beings. The Western Pure Land is filled with all the joys of permanence, happiness, self, and purity. All the beautiful scenes there are Amitabha Buddha's Dharma aids to help us solve all the problems and obstacles that we cannot solve in this world. So, why do we need to look for another path? Just follow the path Amitabha Buddha has laid out and go straight home. When we return home, we will immediately meet our father Amitabha Buddha, attain the Dharma-Endurance of Non-Birth, and return to the True Suchness of Original Enlightenment. Only then will we truly “return home.”

The Buddha opened eighty-four thousand paths for sentient beings to follow to return home. Among those paths, only the path to the Western Pure Land is the shortcut home, without having to go in circles. When we practice the Pure Land Dharma-door, we should follow the teachings of the Infinite Life Sutra: “Naturally maintain a pure body and mind, do not have greed or desire arise, our aspirations are stable, do not increase or decrease, seek the path of harmony and righteousness, do not lean towards evil, follow the teachings of the sutra, do not dare to go astray, like a measuring line, all are devoted to the path, empty and without thoughts,” then we will go straight home, without having to follow others, taking a roundabout, winding path, and still not being sure of being able to reach home. Learning Buddhism must be appropriate, that is, it must be suitable to one's own nature and level. One must also know how to be flexible and wise to adapt to current living conditions. It should not cause obstacles or conflicts with one's current life and with those close to one. Practicing like this is not only very free, joyful and convenient, but also has many true achievements, manifesting the Buddha's teachings right in daily life, without having to run around looking for turtle hair or rabbit horns.

When the Buddha was still alive, his disciples did not need to choose a method of practice for themselves, why? Because when they came to ask the Buddha, he immediately told them a suitable method specifically for them; just like when you go to see a doctor, after the doctor has diagnosed your illness, he immediately prescribes the right medicine for your illness. The Buddha taught many different methods because living beings suffer from different illnesses; just like doctors prescribe medicine according to each illness, so there are many prescriptions. Currently, the Buddha is no longer alive, the scriptures that have been left behind are the prescriptions that were given to many people during that time. Nowadays, we are seriously ill but cannot find a good doctor to prescribe medicine. We have to examine our own illness, and then we have to search for a prescription among the ancient prescriptions to cure the illness; so it is very easy to take the wrong medicine. Therefore, we must diligently read the prescriptions, and then carefully consider which prescription can truly cure our illness. If we find that a prescription is not suitable for our illness, we must quickly change to another prescription that is suitable, that is, we must change our method of practice so that we ourselves can truly benefit from our practice; this is called being joyful and free in all dharmas! Because we do not cling to self, do not cling to dharmas, do not cling to appearances, do not cling to names, do not cling to mental conditions in studying Buddhism, we can clearly see that none of the eighty-four thousand dharma doors of the Buddha are in any way contradictory to each other. If we see any Dharma that contradicts this principle, then it is certainly not the Buddha Dharma. Because the principle of the Buddha Dharma is inherently only one, only one Dharma, aiming to attain a pure and liberated mind, the differences in the Dharmas are merely means of practice to suit each person.

In all Dharmas, if we give rise to a mind of discrimination, attachment, a mind of taking and giving up, gain and loss, then we must know that all of this is entirely due to the ego-grasping. If we cannot get rid of these kinds of minds, the ego-grasping will continue to grow. The ego-grasping is the attachment to the existence of self, of people, of this and that different Dharma. If these things are still present in the mind, it will be impossible to break the ego-grasping. If we cannot break the ego-grasping, it will be impossible to recite the Buddha's name with a single mind. Because this is so urgent for practitioners, both Venerables Lian Chi and Ngau Ich said: “Break the attachment to self and others, attain the One Mind without Confusion,” this is the way to illuminate ignorance in the Pure Land Dharma. Namo Amitabha Buddha means Infinite Enlightenment. In that enlightened mind, there is no attachment to self and others, that is, there is no attachment or grasping at the four aspects: person, self, living beings, and life span, so there is no comparison of language and names; only a deluded mind has these attachments. The Dharma of Reciting the Buddha's Name uses a single recitation of the Buddha's Name to remind oneself. When one is deluded, thoughts of discrimination, comparison, and attachment arise, then a single recitation of Amitabha Buddha immediately awakens oneself; this is called “returning to the shore,” that is, following the path to return home. That path is the recitation of the Buddha's Name in the depths of one's mind, that home is one's True Nature; it is not something that can be found outside. If every day we recite thousands or tens of thousands of Buddha's names with the thought that Amitabha Buddha will be very happy and very fond of us upon hearing us recite so much, and that in the future when we die, He will definitely come to receive us, then this is a person who studies Buddhism but is still concerned with names and still clings to the four aspects as before. Every day we recite Buddha's name but still increase a lot of delusions and afflictions, without reducing them at all, just like the Ancient Master said: "Reciting until your throat is sore is also in vain." Amitabha Buddha does not cling to aspects nor care about names; whoever recites His name with a mind of faith, love, purity and equality, He will come to receive that person. The Buddha has no personal feelings for anyone; even the Buddha's grandparents, parents, wives and children from previous lives are no exception.

The Amitabha Sutra teaches that the condition for rebirth is "One-pointed concentration, undisturbed mind," but it absolutely does not teach that reciting many Buddha's names every day without the need for one-pointed concentration. The sutra teaches us to recite Buddha's name every day, to remember Buddha without interruption, which means we must be enlightened every day, not allowing false thoughts to arise, not allowing karmic obstacles to manifest, so that we can return to One-pointed Concentration. The sutra teaches us to recite Buddha's name so that each recitation is enlightened and not deluded. From within the deluded state, we shout out Buddha's name to call ourselves to turn around and become enlightened. That is the meaning of reciting Buddha's name! Reciting Buddha's name like this is truly knowing how to return home. If every day when we recite Buddha's name, we clearly see that the realm is getting better and better, our afflictions and attachments are lighter and thinner, our cultivation and wisdom progress every day, and we can let go more easily, then that is the effective practice of reciting Buddha's name; ego-attachment and dharma-attachment will naturally and gradually be eliminated. Dharma-attachment is knowledge and is an obstacle to knowledge. When we practice Pure Land Buddhism, we should only learn and research what we need to recite Buddha's name in accordance with the principles and dharma. Do not seek knowledge or Buddhist degrees. People who like to research and study a lot will fall into a very serious obstacle to knowledge, which is to increase ignorance, not to destroy ignorance!