The Infinite Life Sutra reports that the water in the pond of seven treasures in the Land of Ultimate Bliss not only has the ability to cleanse the impurities in the minds of living beings, but also knows how to follow the wishes and nature of living beings to reveal their consciousness. Once the consciousness is revealed, the body and mind naturally experience endless joy. The water rises or falls, is hot or cold, flows quickly or flows slowly, all of which are infinitely transformed according to the wishes of living beings. For example, if someone initially wants the water to only reach their feet, waist, neck, or want the water to cover their entire body, it is just the same stream of water, but depending on each person's thoughts, it rises or falls freely, the water can even rise to the void to pour down. Furthermore, the person bathing in the pond does not need to say anything; Yet the water naturally knows how to change into shallow or deep according to one's wishes, without the slightest error. One wants the water to be as deep as one wants it to be; one wants the water to be a little shallow, only reaching the feet, and the water rises to the feet; one wants it to be a little deeper, and reaching the knees, and so on. Furthermore, the person bathing in the pond wants the water to be a little warm, and the water is a little warm; one wants the water to be a little cool, and the water is a little cool. That water always makes the person bathing in the pond feel happy.

Although at the same time, in the same place, many people enter to bathe in the same mass of water in the pond, yet that water knows how to follow each person's wishes, manifesting differences such as high or low, warm or cool, fast or slow, deep or shallow, and so on, making them satisfied. So, what kind of water is that? What realm is that realm? The Lotus Sutra says: "Enough, enough, don't speak, my dharma is mysterious and difficult to think about." Although these miraculous things cannot be described, we can reluctantly deduce that: First, that land is likened to the wonderful Dharma of the Infinite Life Sutra, which has the ability to manifest different realms of wisdom at will, according to the nature of each living being, so that all living beings can truly benefit from the Buddha Dharma. Second, when Amitabha Buddha was still cultivating, he dwelt in true wisdom to adorn the Pure Land, and had the ability to enlighten and manifest the true reality, and that true reality is the Reality of the Principle, the Self-mind of the person, a pure word and also the True Wisdom of Non-action Dharma Body. That land manifests the true reality of the True Wisdom of Non-action Dharma Body, meaning that although the Buddha's Dharma Body is pure, equal, and of one taste, it can universally manifest and transform into countless different forms, in order to completely satisfy the wishes of each living being. Because the water in the pond of seven treasures has the ability to universally manifest and expound the wonderful Dharma, whoever is worthy to hear the Dharma, the water will manifest that Dharma using different sounds, words, and images to reveal their consciousness, making their wisdom open and clear, allowing them to see clearly and freely. The water not only makes the body of the person bathing in the pond cool, comfortable, happy, and clean, but also makes their spirit clear, washing away all attachments and worries, making it clear, calm, and pure to the point of being invisible and formless. It also has the ability to reveal the innate divine wisdom in the person's consciousness, causing them to completely awaken, attain the true nature of Prajna, and become a Buddha. This is the advantage of the water in the Pure Land!

The nature of the water in the Land of Ultimate Bliss is extremely pure, clear, and undefiled, as if it has no form or appearance. Therefore, even if precious sand is spread at the bottom of a pond at the deepest point, it can still reflect light to the surface of the water, allowing people to see all the way to the bottom of the pond. To understand it more deeply and profoundly, the sutra uses the nature of the water in the pond of seven treasures to represent the nature of the True Mind, the Self-nature that is inherently pure and infinitely bright, able to clearly understand all worldly and transcendental dharmas to the ultimate, without limit. In short, the nature of the water in the Land of Ultimate Bliss is pure and pure, without form or appearance. The function of that water is to reveal the spirit consciousness, and the body is joyful. Because the nature and function of the water are both wonderful and beyond thought, the Lotus Sutra says: “Enough, enough, do not speak, my dharma is mysterious and beyond thought.” Why does the sutra use the water in the pond of seven treasures to manifest the True Mind Self-nature? There are three reasons in terms of Self-nature, Self-image, and Self-use:

In terms of Self-nature, the sutra uses that water to represent the True Mind Self-nature which is inherently pure and equal, neither increasing nor decreasing, neither defiled nor impure. For example, although the water in the pond of seven treasures can manifest different forms of high and low, deep and shallow, hot and cold, fast and slow, its Self-nature is purely pure and pure, without form or appearance. Pure and pure, without form or appearance is the Self-nature of the True Mind Self-nature which is pure and equal, neither increasing nor decreasing, neither defiled nor impure.

In terms of Self-image, the sutra uses that water to represent the Tathagatagarbha which is filled with immeasurable meritorious natures. The eight meritorious natures of water mentioned in the sutra are only representative numbers, not real, because in one meritorious nature of the eight meritorious natures there are already immeasurable meritorious natures that cannot be thought of. For example, although the Self-nature of that water is originally pure and unadulterated, without form or appearance, it has the ability to manifest many different forms to perform Buddha's work, achieving immeasurable and boundless merits that cannot be discussed.

In terms of Self-use, the sutra uses that water as a metaphor for the function of the True Mind Self-nature, which can give rise to all worldly and supramundane good causes and effects. All Buddhas use this one dharma to universally save sentient beings. All Bodhisattvas also use this one dharma as a means to reach the land of the Tathagata. For example, although the Self-nature of that water is originally pure and unadulterated, without form or appearance, it knows how to manifest different forms according to the preferences of each sentient being, allowing all faculties, regardless of whether they are wise or foolish, to open their spiritual wisdom, realize the true nature of Prajna, and become Buddhas. This is the Self-use of the True Mind Self-nature, universally manifesting and transforming the Mahayana Dharma using countless skillful means. Although the appearance of water is ever-changing, it is only for the purpose of educating sentient beings, making them return to the same form, which is the Buddha Dharma body. Amitabha Buddha manifests countless skillful means from the True Mind Self-nature, each of which is full of countless immeasurable merits and virtues, making it possible for all capacities to be in the Dharma they like, to manifest their divine wisdom, to realize the true nature of Prajna, to become a Bodhisattva Avalokiteshvara, to escape all suffering, to enjoy all the joys of eternal bliss, self-purity in the Nirvana of Non-action, to single-mindedly aim for the One Vehicle, to transcend the ten Dharma realms, and to become a Buddha. The sutra says that the substance of the water is formless and formless, referring to its light, soft, and undefiled nature, not heavy like the water in this world. To put it more deeply, the water is inherently mindless, so it can follow the wishes in the hearts of each person bathing in the pond. Only by bathing in this formless and formless water can one eliminate the habitual tendencies of afflictions, reach the state of no-mind, make the True Wisdom of Self-nature manifest, and achieve the profound power of concentration and wisdom in the Six Paramitas.

Comparing the World of Ultimate Bliss with the Saha world, we see that the sentient beings there, because they are enlightened and not deluded, can change their realms, and everything they wish for is accomplished to perfection. On the contrary, we in this world, because we are deluded and not enlightened, are transformed by our realms to a very pitiful extent! The World of Ultimate Bliss in the Western Paradise is truly a unique and supreme realm, and no realm of the Buddhas in the ten directions can compare to it. Just as this sutra says: “The profound response to purity and solemnity is unparalleled.” The World of Ultimate Bliss in the Western Paradise can be so sublime all because of the immeasurable and boundless meritorious achievements of Amitabha Buddha and the Bodhisattvas in that realm. If it were not through cultivation and accumulation of excellent merit, how could there be such great blessings that everything would follow one's wishes to such an extent? Now, if we sincerely cultivate according to the Buddha's teachings in this sutra, we will certainly be able to naturally feel all our wishes come true, that is, whatever our mind thinks of will appear exactly as we wish, without any error. For example, if we seek to learn any sutra, that sutra will naturally come to us, without having to waste time and effort searching for it. This is true, extremely genuine, whoever truly seeks to learn the Buddha Dharma knows it better than anyone else.

The method of "holding the six senses, pure mindfulness continuously chanting Amitabha Buddha" of Bodhisattva Mahasthamaprapta is the best, most excellent and most perfect way to correct mistakes. When our six senses come into contact with the six sense objects, if only one recitation of Buddha's name appears in our mind, without committing any mistakes, then that is boundless and boundless merit. Therefore, reciting Buddha's name is the simplest, most concise and most effective method to correct mistakes! Moreover, in all sutras and commentaries, it is said that reciting Buddha's name is an extremely miraculous Dharma door of the Two Powers, which can transform Amitabha Buddha's merit into our own merit. What is that miraculous use? Single-mindedly reciting is self-power, Amitabha Buddha's supernatural power of blessing is other-power, just reciting Amitabha Buddha's name with a pure heart of faith, we will have both self-power and Buddha other-power, so we can quickly achieve pure karma, that is the miraculous use of the Dharma door of reciting Buddha's name! Therefore, for ourselves, the most important thing is single-mindedly reciting. Single-mindedness is a pure mind, single-mindedness is leaving behind all discrimination, attachments, and delusions. When the mind of discrimination, attachment, and delusion is no longer present, then mistakes will not be made in the body, mouth, and mind. We recite the Buddha's name to attain that mind, and then use that mind to recite the Buddha's name, then we will definitely respond to all Buddhas and Bodhisattvas in the ten directions.

In the Buddha Speaks of the Great Vehicle of Immeasurable Life Sutra, the Buddha clearly and distinctly explained the method of practicing the Buddha's name method, but we ourselves misunderstand the Buddha's teachings in the sutra, misunderstand the meaning of the Buddha's name, do not see the miraculous effects of the Buddha's name, so we recite the Buddha's name all our lives without any achievements, and then say that the Buddha's sutra is not miraculous and miraculous, and reciting the Buddha's name is not effective. Practicing like this, our sins are added to our sins, not reduced in the slightest. People recite one Buddha's name to eliminate eighty billion kalpas of karmic retributions of birth and death, but we recite hundreds of thousands of Buddha's names and fall into hell. Why do we recite the Buddha's name more than others and yet fall into hell? It is because we do not concentrate on reading sutras and listening to the Dharma, do not grasp the fundamentals of the Buddha Dharma, and do not understand the Buddha's meaning. Although the Pure Land Dharma Door is easy to practice, it is not easy to understand! Not everyone knows how to recite the Buddha's name correctly according to the principles and the Dharma. Everyone can recite the Buddha's name. Although the external appearance of reciting the Buddha's name is very similar, and the sound of reciting the Buddha's name is also the same, the inner thoughts are extremely different, so the retribution is also far apart. People recite the Buddha's name once and can eliminate the grave sins of eighty billion kalpas of birth and death, yet we recite tens of thousands of times the Buddha's name but cannot eliminate even a bit of sin, and instead create new sinful karma. This is all because we do not know what reciting the Buddha's name is? We do not know what theory to base on to recite the Buddha's name? We do not know what kind of mind to use to recite the Buddha's name? These things have a huge impact on our entire life of practice, yet we do not spare a little time to research, explore, and learn to understand the Buddha's teachings before beginning our practice. How can one practice without understanding the fundamental theory of the Dharma one is practicing, and how should one practice? The ancients called such practice “blind practice, blind training.”

In the book Great Strength Bodhisattva's Commentary on the Buddha's Recitation of the Perfection of Wisdom Chapter and Commentary, which was presided over by Dharma Master Guan Ding, he said: Reciting Amitabha Buddha has one hundred different kinds of retributions. The first retribution is Avici Hell. If the mouth recites Amitabha Buddha, but the mind and behavior slander the Buddha Dharma, and destroys the Dharma body and wisdom life of living beings, how could that person not fall into hell? If the mouth is right but the mind is wrong, then of course he will fall into hell! The Infinite Life Sutra has a very long passage that talks about the five evils, the five sufferings, and the five burnings. The five evils are delusion and inversion, the five sufferings are creating karma, and the five burnings are retributions. People who recite Buddha's name do not understand the law of cause and effect without the slightest error, do not believe that good will be rewarded with good and evil will be rewarded with evil, so they freely commit mistakes in the three karmas of body, speech, and mind, and show bad behavior, causing people to stay away from Buddha Dharma; these are the five evils, five sufferings, and five burnings.

The Buddha saw that sentient beings, due to delusion and confusion, committed countless evils and had to suffer endless suffering, so he felt extremely sorry and advised: "I love you more than my parents. I will become a Buddha in this world, use good to eliminate evil, uproot the suffering of birth and death, and gain the five virtues, and attain peace and non-action. I will enter Nirvana, the Buddhist scriptures will gradually disappear, and the people will be heretical and deviant, and commit evil again, and will suffer five burnings and five sufferings, and the longer I stay, the more dangerous it will be. You all take turns advising and reminding me to follow the Buddhist scriptures and dharma, and not to violate them." Now, when we encounter Buddha Dharma, we must devote ourselves to studying and truly understand Buddha Dharma, and truly attain enlightenment, only then can we turn back to the other shore. Once you understand the Buddha Dharma and have deep faith in cause and effect, not only will you not dare to do bad things, you will not even dare to have a single bad thought. After you are truly enlightened, you will clearly know that you are not as good as others. Everyone has their own strengths, everyone is better than you, only you are the worst and not as good as others. Therefore, you must be humble like the boy Thien Tai when he went to consult with fifty-three good teachers. Only then will you be truly virtuous and have true virtue. I myself admit that among all the Dharma doors, I only know the Dharma door of Buddha Recitation. I am not equal to other good friends. They are all of the highest faculties and wisdom, well-versed in all Dharma doors. They have thoroughly understood the Tripitaka and the Twelve Divisions of Sutras. Their wisdom and virtues are much higher than mine, so I must hide my traces and take care of my own cultivation so as not to be behind others.