The Great Nirvana Sutra says: "Nirvana is non-birth, and Nirvana is non-extinguishing. If there is no birth or death, it is called the Great Nirvana." The Duy Ma Sutra also taught: "The Dharma was not born, so it does not cease now." So the word "non-birth, no death" means Nirvana.

When the Buddha was still alive, there was a Brahmin hermit who met Śārī Buddha and asked, "Nirvana, Nirvana, what is Nirvana?" The Venerable Śārī Buddha replied, "The destruction of desire, the destruction of anger and hatred, the destruction of misguided delusion is what people call Nirvana."

Speaking of Nirvana, the Buddha taught, "If any sentient being who has given up pleasure and desire, and is full of wisdom, he or she has attained tranquility and liberation of birth and death; have attained Nirvana, that is, to the place of eternal and eternal dwelling in this world." Thus, Nirvana is not a realm, a scene, a mood, and of course Nirvana is not nothingness. Obviously, we cannot use human writing and language to express Nirvana.

That being said, does Nirvana really exist or is there not? In the Nativity Sutra, King Milinda asked Nativity, "What is Nirvana?" Nathan replied, "Your Majesty, there is indeed Nirvana, and Nirvana can only be recognized by the mind. If sentient beings keep their minds pure and upright, and are free from karma and lowly desires, they themselves will see Nirvana." The king asked Nathaniel, "Please give me an example of Nirvana." Na Tien asked the king in return: "Your Majesty knows that there is such a thing as the wind, right? But does Your Majesty know what color the wind is? What does it look like? Is it thick or thin? How long or short?" The king replied: "The wind is invisible and colorless, how can it be directed? Not only that, but it's still there." Now the bhikshu Na Tien concluded, "In the same way, O Majesty, Nirvana is what really exists, but it has no form, so it cannot be described by words and language." The king asked again, "Then how do you know Nirvana? What is it through liberation from afflictions, liberation from karma, and through peace and pure peace?" Nathan replied, "Like a man who falls into a stifling fire, if he tries to get out and get to a cool place, he will feel great joy; that is Nirvana. In the same way, a person who is free from the fire of greed, hatred and ignorance will enjoy the blissful happiness of Nirvana. Just as one is free from unwholesome thoughts, he will enjoy the happiness of Nirvana. And finally, those who are free from the fear of birth, old age, sickness, and death will enjoy the happiness of Nirvana."

Hinayana relies on the principle of Nirvana to contemplate immortality and immortality, so he leans towards Heavenly Void. The Mahayana relies on the Vajrayana to grasp the True Middle Path, so it is possible to spontaneously enter the Middle Way, from the false to the void, that is, right where there is a generality that shows the non-birth and non-extinction. In the Mahayana Dharma: "Right where the form is the way, right where the truth is the truth," that is the Infinite Nirvana.

In the past, the Six Ancestors of Hue Nang suddenly had a great enlightenment thanks to hearing the phrase "Hung has no headquarters for children to be born wonderful" in the Vajrayana Sutra. The phrase "Without a base, a child is born with a wonderful mind" means not to be born with a delusional mind, but to cling to any place or thing. A bodhisattva has such a state of mind, so he can still not see a single being to cultivate even though he has immeasurable sentient beings, and he calls it the Middle Way! A bodhisattva is able to give alms to brahmins, that is, he can offer the Dharma to all sentient beings with the mind of the Three Wheels of Voidness, that is, he does not see himself giving alms, he does not see the recipient of the alms, nor does he see the almsgiving. It is because of this generosity that the Bodhisattva is able to dwell in all the merits, attaining immeasurable and immeasurable merits. To put it more simply, a bodhisattva is able to be born all day long without being born all day long, all day long in contact with all kinds of conditions and still being unconscious, all day long practicing all the six degrees of brahmins (almsgiving, self-discipline, patience, perseverance, etc.). meditation, wisdom) but always dwelling in the immortal and immortal three nobles, without losing the intention. The bodhisattva mind often dwells in the Infinite Nirvana and is able to practice the Six Ten Thousand Virtues with the wisdom of the Prajna, so he is often praised by the Buddhas in unison: "Finally, the Bodhisattvas, the Brahmins, and the Generals who often dwell in the Three Lands, are not born and do not die, and go all over the ashram, far from the Two-Fold Realm."

The Bhikkhusa Pillar says, "If one is immersed in the status of the Pure Text and the status of the Buddha, it is called the death of the Bodhisattva and the loss of all benefits. Even if he went to hell, he was not so afraid. If one falls into the status of the Duality, it is a great fear." This clearly states the significance of why the Bodhisattva of the Blissful Realm, even though he travels all over the ashram, is still far from the Duality Realm, and is not pre-contaminated by the phenomena of the Pure Text and the Bodhisattva Buddha. In other words, although the Bodhisattva exercises the power of the means, Walking in the ten directions, speaking about the different dharmas adapted to the basis of each sentient being, but for the right paths, they only rely on one Dharma to finally reach the other shore, without the slightest defect, nor do they go astray, but fall into the dharmas of the Two-Fold Ranks. Therefore, the ancient virtues used to teach: "The first discipline penetrates, the long cultivation period, the rapid enlightenment, and the attainment of the Oneness of Righteousness." This is the true abiding place in all the merits, with only one single-minded dharma, the Bodhisattva of the Blissful Realm specializes in only one practice of Amitabha Buddha's One-Fold Buddha-chanting technique, but it is impossible to achieve all the true merits so Shakyamuni Buddha praised him, saying, "I am now saying that the Blissful Realm, where the Bodhisattva is born, is truly meritorious, and it is all like that. Broadly speaking, a hundred thousand thousand lives will not end." As for those who cultivate mixed up, because their minds are still doubting the teachings they are cultivating, or are still immersed in the status of the Pure Text or the Bodhisattva Buddha, they are unable to leave the Duality Realm, so they cannot truly devote themselves to the practice of Amitabha Buddha's One-Fold Buddha-chanting.

In the Immeasurable Life Sutra, the Buddha said to the Bodhisattva Maitreya: "I am now like the truth, and I declare such a vast and wonderful dharma, the praise of all the Buddhas, and I wish you to be the great guardians." In the Infinite Happiness, the Buddha said to the Bodhisattva Maitreya again: "The heavens and the people... The Water of Immeasurable Life, the Bodhisattva Text, the merit of wisdom, cannot be said all. Again, in that realm, such a wonderful and peaceful and pure country, how can you not be able to do good, recite the Natural Way?" Thus, Maitreya Bodhisattva who is born in the future will of course obey the vows of Shakyamuni Buddha and also recite the Buddhist sutra of the Mahayana Theory of Immeasurable Life.

All the generals in the Blissful realm are innocent, superbly dignified, without suffering. What is a true general? The Prajna Heart Sutra says, "There is no abnormal form, no non-heterogeneous form," which means that the true general is not formless, nor is it immortal, and everything that appears is the true general of the Middle Way, that is, the true general of the Middle Way. All the generals that exist in the realm of Bliss are innocent generals, the true generals of the Middle Way, so the Buddha said that this realm is so wonderful, peaceful, and pure! Yet, why do sentient beings not do their best to do good, and use that merit to dedicate themselves to the Pure Land to pray for rebirth? The Buddha said that as long as people recite the Path of Nature, they will be reborn, this Dharma is so easy to cultivate, but why don't sentient beings cultivate? The Buddha's saying "how can you not be able to do good" is a word that encourages sentient beings to pronounce the name of the Buddha because this is the basic good that goes beyond all other good things, and can be used to dedicate oneself to rebirth and become a Buddha.

"Mindfulness" has two meanings: Mindfulness is thoughtfulness, and Mindfulness is what is remembered. Now, the Buddha calls the practice of chanting the Buddha the Natural Path because of two reasons: First, Amitabha vows to forgive the great way, so this path only uses the power of Amitabha Buddha to go straight out of the three realms, this path only relies on a Buddha's name to enter the Oneness of the Dharma Realm. Nirvana Endurance; Therefore, the Buddha called the practice of chanting the Buddha the Natural Way. Secondly, this path is attested by the Three Natural Infinite Paths because its nature is infinite and non-functional, so the Buddha called it the Natural Way. Directly confessing the name of the Buddha is the source of all good things, it is also the right deeds in the Pure Buddhism, the practitioner only needs to directly confess the name of the Buddha, then he will naturally achieve the virtues, naturally be reborn, and become a Buddha in a lifetime, so the Buddha calls the Chanting of the Buddha the Natural Path. Doing good deeds to dedicate oneself to rebirth is also good deeds, but it is only an auxiliary deed, and the right deeds in the Pure Buddhism are "directly confessing the name of the Buddha." So, the Buddha's saying: "How can we not be able to do good, recite the Natural Way?" has mentioned both right and auxiliary deeds, and the right father is the advantage of Pure Buddhism. If the cultivator of the Pure Land can get rid of all the doubts and delusions, and understand the wonders of this discipline, then there is no need for help, there is only one practice left to "directly confess the name of the Buddha," which is the Three Noble Virtues of Venerable Venjutsu Li.

In the Blessing of Wisdom, the Buddha said: "If sentient beings are going to become Buddhas, cross the virtues of the Wisdom to the edge of enlightenment, and must often recite the Buddha and rejoice, I say that this person is really a good friend." To transcend the virtues of Wisdom here means to renounce all the auxiliary practices, and only to hold on to one virtue that only confesses the name of the Buddha of Van Thu, only to be able to enter the Oneness of Prayer of Amitabha Buddha and attain the status of Immortality until the Supreme Bodhisattva reaches the Supreme Bodhisattva. Translated as Dieu Cat Tuong, that is, joy, the phrase "must often recite the Buddha to be joyful" implies that only holding on to the Three Noble Virtues of Venerable Venjutsu Shi Li the Great Master in order to achieve the Fundamental Wisdom, without the need to interfere with any other practices. The main thing of the Three Noble Actions or the Three Noble Buddha Recitations is that by using the power of Amitabha Buddha to go straight beyond the three realms, and by simply reciting a Buddha's name, then the natural perseverance becomes the rationality that achieves such things as non-action, non-existence, Dharma body, etc. In this entire sutra, the Buddha uses eight words "nature" to express the practice of chanting the Buddha, which are "natural chanting," "natural seriousness," "infinite nature," "nature preserved," "in nature," "pure nature," "natural reconciliation," and "nature leads." This is enough to show us that the two words "nature" are very important because they are the reason of the void is immeasurable, and is also the essence of the Buddha's Dharma body. So, the two words "nature" here mean that the dharma is inherently natural, the nature is inherently pure; Therefore, as long as nature preserves this immeasurable natural path, it will naturally enter the Amitabha Buddha's Sea of Oneness, not created by creation.

The Ling Yan Sutra said, "Nature is inherently pure." "Self" is Self-nature, "purity" is the natural essence of Self-Nature. Therefore, the two words "nature" imply the meaning of the pure nature of nature, which is also the True Nature, the True General. Therefore, the recitation of the Buddha's title is the recitation of the True Form, the inherently pure Self-Nature, and the most dignified path to transcendence. Such a path, its dharma nature is inherently natural. All of these things are to express the main intention of the Middle Way, the practitioner who follows the Faith-Vow-Retention of the Name, relying on the power of the Great Path of Adha Buddha, is immediately reborn in Bliss, attaining the status of Non-Resignation to the Supreme Bodhisattva. All the wonders of the Buddha's Meditation are in accordance with the nature of Nature, so the Buddha calls this Path the Natural Way!