The Land of Bliss is wonderful and solemn, far surpassing all other Buddhist realms. Treasure trees and lotus ponds are full of all over the Buddha's realm. The water in each pond is made up of seven treasures, fragrant and transparent, full of eight merits. When the mani water flows into the flower, up and down along the stem of the flower, it emits a mysterious sound of the Dharma, making the listener listen to the sound so that the good root can be mastered. Speaking of individual champions, the shape, size, and shallow depth of each pond are not set in size. The pond appears in small and large sizes, from ten degrees per week to hundreds of thousands of degrees per week, to adapt to each of the beings in that realm. Although the ponds are of different sizes, the shapes are still commensurate with each other, so each living being finds the shape of the ponds and the virtue of the water in the pond to be identical.

The reason why the water in this realm is also cool, and it also has the characteristics of permeability that can be used for bathing. wash away the impurities of the body, but it cannot be called meritorious water? Because the water in this realm can be transformed according to environmental conditions; For example, water that is illuminated by the sun heats up, water that is heated over a fire boils and evaporates, cold water is turned into ice, and so on; and the water in the West is still cool even though it is burned by the sun, no matter how hot it is put on the fire, it is still cool and does not evaporate. Even if the Fire Life could burn the whole world down, it would not be possible to heat the water in the Blissful Realm, which would always be cool. Again, the water in this realm can wash away the defilements of the body, but it cannot wash away the defilements of the mind. The water in the realm of Bliss changes unpredictably, knowing that according to the identity of sentient beings, teaching the dharma of birth, causing the divine consciousness to open, the five bases of the five forces to grow, the habits of earthly afflictions and emotions no longer aroused, and so on, so this water is called the water of merit. The water in the Blissful Realm has immeasurable merits, but here the sutra only mentions eight specific merits, namely: quiet, clean, cool, juicy, soft, permeable, shiny, peaceful, drinking to get rid of hunger and thirst and immeasurable suffering, and after drinking it, it is decided to cultivate the four great bases and increase the benefits of the good and the victorious roots.

· The Pure Stillness of the Water in the Blissful Realm: The water in the Blissful Realm is composed of the seven precious realms, so it is settled, pure, clean, unpolluted, and uninterfered with other things. The water in this world is made up of a combination of hydrogen and oxygen, usually in the water there is also a mixture of silt, bacteria and other toxic chemicals, so it is not pure and pure. The water in this realm is absolutely incomparable to the water in the realm of Bliss, but since there is no water in this world that is miraculously combined by the seven treasures, the Buddha had to use the water here to compare and help us imagine the water in the other realm. the water in the Blissful Realm is not the same as the water in this world.

· The Coolness of the Water in the Blissful Realm: The water in the Western Blissful World forever retains its coolness, neither too cold nor too hot. Although in the same pond, each person bathing in the pond feels different heat and cold depending on their wishes. This is extremely magical and rare, unlike the water here, which is either very cold in winter, or hot in summer.

· The juiciness of the water in the Blissful Realm: The water in the Western Blissful World is all sweet, delicious, and full of wonderful taste. Whoever drinks that water will stop hunger and thirst, and the roots will grow. In this world, sea water is salty, and ordinary water is bland.

· The softness of the water in the Blissful Realm: The water in the Western Blissful World is soft and gentle, and it can not only flow downwards, but also flow upwards at the pleasure of each person, or horizontally and vertically, which is very interesting. The water in our realm is heavy, it can only flow downwards, it cannot flow upwards, or it flows horizontally and vertically.

· The shiny essence of the water in the Blissful Realm: The water in the Western Blissful World is fresh, smooth, not dry, just like the best skincare cosmetics today, the more you take a bath, the fresher and smoother your skin becomes. The water here has a corrosive effect that makes the skin dry, if you wash your face and shower too much, it can cause damage to the chestnut skin.

· The peaceful nature of water in the Blissful Realm: The water in this world sometimes flows rapidly, surging, becoming a flood, and very dangerous. The water in the Blissful realm does not have this phenomenon, the water in that realm is calm, peaceful, does not flow rapidly, does not overflow. Moreover, the water there also knows how to flow up, down, horizontally, vertically, or stop in one place, so that there will be no floods, floods, or drowning.

· The elimination of hunger and thirst and immeasurable suffering of the water in the Blissful Realm: The water in the Western Blissful World has the power to conquer not only thirst but also cure hunger. People in that realm can not eat anything, just drink water except rice and still have abundant nutrients. People in this realm who don't eat will starve to death, and don't people in the Blissful realm gradually grow up from childhood, they have a body that is pure and decaying, a body that is infinite, permanently indestructible, do they need to eat and drink? But why does the sutra speak of hunger and thirst here? Hunger and thirst here are an indication of lack of physical strength. The water in the realm of Bliss helps the people in that realm to grow their strength to be able to fly in all ten directions, above the Buddhas, under the transformation of sentient beings.

· The maturity nourishes the four great bases and increases the good roots of the water in the Blissful Realm: The water in the Western Blissful World grows and nourishes the body and mind from the inside out. On the surface, this sentence seems to be talking about body form, in fact it is not about body form, why? For the bodhisattva body of the Blissful Realm has no need to be compensated by the nutrients lost due to worldly activities. The phrase "growth, nourishment of body and mind" here means the growth of the capacity in the nature of the six bases. Because the person who is born with karma is not yet capable of cessation or truth, the merit of the water there helps him to get rid of his disturbing emotions, to destroy ignorance, and to develop the merit in his own nature.

Not only does the water in the realm of Bliss radiate fragrance, but all the precious trees on the shore of the pond, The stream, from tree trunks, branches and leaves to fruits, emits thousands of fragrant scents. The tree, the leaves, the flowers, and the fruit also emitted a wonderful light; That's because those treasure trees are all made up of countless precious incense. The forests of treasure trees on the banks of ponds and streams all have large and strong branches, lush leaves, stretching out throughout the space, touching the tops of each other, shining shadows on the surface of the pond. The forests also emit wonderful incense, not the incense of the world. The sweet scents followed the wind and the flowing water spread everywhere in the Blissful World, and even sentient beings in the other ten realms could smell this strange scent. If anyone smells this dignified fragrance, they will be nourished by the body and mind, pure, develop a bodhichitta mind, and enjoy practicing Buddhahood. It is a good omen as a result of Amitabha Buddha's Vow 43: "The Incense of Treasures".

Those who study sincerely, chant, listen to the Dharma, and recite the Buddha, have a relaxed, pure, and uncontaminated mind often encounter the auspicious omen of smelling a strange fragrance from the realm of Bliss. We must know, That realm cannot be caused by delusions, desires, and desires; Therefore, when a person is predestined to smell that fragrance, do not start thinking this or that; Because once the mind has an idea, the scent disappears. In other words, the scent can only be smelled with a pure relaxed mind, not with the normal sense of smell. If in our minds we often wish to smell the scent emanating from the Blissful Realm, then even if we do, we are afraid that the scent is only due to our desire and imagination, and not the solemn fragrance emanating from the Western Bliss. crazy, this and that and love demons and monsters know, they will play fun and deceive us. They can burn incense for us to smell, but it is not from the Western Blissful World. It is only when we subconsciously smell the scent that it is truly a good omen, a sense of communion with the Western Blissful World. But we must know, this good general cannot have much, sometimes when we are really heartless, really pure, we smell it. If we smell fragrance all the time, it is a phenomenon that is based on ghosts, we have to be wary of this.

The Buddhist Dharma teaches us to use our normal mind to cultivate a pure mind, in order to grow precepts, concentration, and wisdom. On the contrary, magic teaches us extraordinary, strange, and bizarre things in order to seduce, enchant, and make us grow greedy, anger, and delusion. Therefore, even if a true Buddhist student sees the phenomenon of the Buddha appearing, even if he smells a strange scent, it is still considered as if such things have not happened, then this is exactly the state of mind that is said in the Vajrayana Sutra: "Everything that has a form is vanity."

Normally, these auspicious impressions appear in the three periods of cultivation:

· In the first period, when we first started studying the Buddha, we developed a preference for the Dharma, but we didn't really believe in the Dharma very much, and we doubted it, but because we had a relationship with the Buddha or Bodhisattva, they manifested that good form to help us arouse our faith. Joyfully develop the mind to cultivate. After truly believing, those good generals are gone from then on.

· In the second period, when we cultivate to a certain extent, we can also smell the fragrance. This time, the Buddha and the Bodhisattva test us, and see how we react when we smell that fragrance. If we smell the fragrance and start meditating, it is broken, we have failed the exam. Just like students who take multiple-choice exams, if they do not do the test in accordance with the curriculum, they will fail the exam. The Buddha taught us: "The Dharma is like a transformation, the three permanent nobles," "Ordinary beings possess the vain state of vision," and so on. Now, as soon as we smell the fragrance, we start to think that it is a failed exam, not a good omen. In any realm, every time we initiate our minds when we come into contact with the world (form, sound, incense, taste, touch, dharma), it is a failure, it is a failure, not a good omen. On the other hand, even if we ourselves are facing a hell situation and our minds are still stable, a thought that is not born, it is a good omen. The Ling Nghiem Sutra says, if a person who meditates attains a pure mind, and suddenly sees the Buddhas and Bodhisattvas appearing in the sky, he thinks in his heart that he has attained it, and he immediately falls into the ghost net. A practitioner who has achieved some elaborate work can see the Buddhas and Bodhisattvas incarnate to test them, and see if they start to meditate on those good forms. Ghosts can also manifest good forms to deceive, mistakenly think that they have attained or practiced achievements, causing delusions of greed, anger, delusion, arrogance, etc. That's it!

· In the third period, when he dies, he recites the Buddha with a pure mind, and then he sees the Buddha and the Bodhisattva manifesting clearly in front of him to guide them, and they smell the fragrance and the light emanating from the Buddha, the Bodhisattva and so on. What they saw was the same as what was narrated in the Sutra of Immeasurable Life. After seeing the good generals, he declared to the masses, "I have seen Amitabha Buddha come to take over. Good-bye to all of you, I'm leaving," and then they left peacefully, leaving a good voice to testify. Sometimes even the people present see the good heroes and those particularly powerful induction at the same time. We must know that he is definitely reborn in the state of Higher Birth.

Roughly, people of the middle and lower levels are reborn, especially those who are reborn, and when they die, they also see the Buddha, and although they also smell the scent, they cannot speak. Although they wanted to tell us that the Buddha had come to guide them, they didn't have the strength to speak, and they couldn't say a word. Such people are also reborn, but we have no real evidence to be sure that they have been reborn. Good generals such as soft bodies, rosy faces, etc. is not sufficient evidence to confirm the rebirth, why? Because a person who is born in the realm of blessings and blessings to heaven after his departure also leaves a good voice in the same way. These discourses can only tell us that he was born in the realm of blessings, that he has not been corrupted in the three evil paths, and that he has been reborn in blissful beings. Only when he sees Ati Buddha appearing to guide us and narrate it to us, then we will know the truth, and our predictions are all unfounded.

The most important thing to be reborn is the idea of resolutely praying for the Pure Land, having a firm faith, believing that the Buddha has decided not to deceive us, without the slightest doubt. If you have faith and vows to always be as solid as Mount Tu Di, without the slightest doubt of change, and without the slightest change of wind, then in normal times you must concentrate on reciting Amitabha Buddha. Practice is to recite the Buddha, reciting the Buddha just as the Buddha taught: ""Practice as you please, Freedom to practice, everyone rejoices." What does that mean? When he was tired of chanting, he rested, and when he was resting well, he continued to chant. If there is something that needs to be done, let go of the Buddha's commandment, do it diligently, and when you finish it, you will recite it again. If the work is light manual labor and does not require concentration and thought, then you can work while chanting the Buddha. If the work requires concentration, attention, and thinking, then you should not work while chanting the Buddha, that is wrong. it is interspersed. Working while chanting the Buddha like that is very easy to get distracted, very dangerous, and has no good results. While chanting the Buddha, he thought about the work, interspersed the work into the Buddha's name, not only was the recitation of the Buddha incomplete, but the work was not done well, and both of them missed the village. Moreover, heavy manual labor is extremely dangerous, requiring attention, otherwise it will cause very dangerous accidents. For example, if we are doing construction work on the roof of a high floor, if we don't pay attention to the work and safety, we can fall down and die, then it will be broken! If people publish in the press that someone recites the Buddha's prayer for rebirth, falls upstairs and dies, it will be even more damaged. Anyone who hears of the practice of chanting the Buddha praying for rebirth must stay away. With such basic things, each of us has the ability to think and realize the truth, nothing is certain; That's why the Buddha told us that we must know how to practice as we please, that we must know how to practice freely in order to enjoy all the joys in the Dharma, and that we should not study the Buddha in the style of "meaningless medicine," which makes the three generations of Buddhas complain.