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The final chapter of the Sutra of the Immeasurable Life of the Buddha, entitled "Listening to the Sutra of Benefit", clearly indicates that the person who listens to this Sutra will receive unimaginable benefits. Broadly speaking, as long as sentient beings hear this Sutra and develop their trust, keep it, write it, and make offerings, they will achieve great benefits that cannot be imagined. This is all due to the power of the Immeasurable Life Buddha and also to the majesty of the Buddha Shakyamuni Buddha. Why? Because "trust, preservation, writing, and offering" is indeed "bodhichitta." By listening to this sutra, the practitioner develops "bodhichitta;" which is really the greatest benefit of all the benefits that the Buddha bestows on sentient beings in this sutra. Of the three things that develop bodhichitta, the practice of bodhicitta, and the bodhicitta fruiting, it is the most difficult to develop bodhichitta. Of all the Pure Land practices in particular, "generating bodhichitta" is the most important thing to do first, then the recitation of the Buddha's rebirth in order to perform the bodhicitta path, and finally the realization of bodhicitta. This is the whole essence and benefit of the Mahayana Sutra, Immeasurable Life, Dignity, Purity, Equality, and Equality.

Why is "developing bodhichitta" the most important thing in Buddhism? The Flower Sutra solemnly taught: "Death of the Bodhichitta Mind, cultivating the Dharma in the name of demonic karma." To be clear, if we forget bodhichitta, then even if we can cultivate all the good things, it will only be magic karma. Why? Because if there is no bodhicitta, then all these practices are false; Because it is only for its own sake, the mind keeps wandering towards the outside world, such cultivation is useless, and it is also contaminated with poison. The Great Master Jing Am said, "A sinner in the hell realm who has developed bodhicitta in many previous lives, let alone become a human being, and who has become a Buddha without making a great vow in this life?" According to the teachings of Infinite Life, a person who develops bodhichitta, a concentration on Amitabha Buddha, will naturally receive the greatest benefit just like the Great Bodhisattvas. This is because he will definitely be reborn in blissful bliss, the realization of non-deterioration and transcendence to supreme bodhicitta, and once he has become a Buddha, he will of course attain the Four Great Vows of "infinite sentient beings who take vows." Therefore, the Great Master of the Virtue said, "Reading the Sutra and reciting the Buddha every day without interruption is a condition that helps an ordinary person to be reborn as a high priest." However, because the identity of sentient beings is not the same, each person's belief and cultivation are different; so the consequences of listening to the sutra are not the same. The person who has the Hinayana Nature hears this Sutra and realizes the Hinayana fruit. The person who has the Mahayana Nature listens to this Sutra, and the Manifestation of Non-Resignation. All sentient beings, from ordinary people to great masters in the ten directions of the world, if they have good intentions, blessings, and conditions who are fully able to listen to this sutra and develop their trust, keep it, compile it, and make offerings, will be reborn in Bliss as the Buddha's words have been sealed in the Sutra: "After listening, he recited and wrote, reciting, confessing and offering. In this way, I single-mindedly prayed for the Pure Realm, and decided to be reborn in the Land of Bliss."

The sutra reads: "Then the Blessed One, saying this Sutra, the Heaven and Man of the world, there are twelve thousand nas because of the forgiveness of sentient beings, away from the world, and the Dharma of the pure eye. There are twenty breasts, sentient beings attaining the fruit of Anaham. Six thousand eight hundred, bhikkhus, your disturbing emotions are cleansed, and your mind is liberated." This passage clarifies: Those who have Hinayana nature who hear this sutra will realize Hinayana. The Wei Ma Sutra also said: "The far world is separated, and the Dharma is pure." The word "naked" here refers to all afflictions. There are two types of "pure eyes": the Hinayana eye and the Mahayana vision. Hinayana's Dharma Eye is the Primordial Fruit of Pure Text, which can see the Four Noble Truths. The Dharma Eye of the Mahayana is the Bodhisattva Primordial Realm of the True Dharma of Non-Birth, Dharma Patience. Failure to understand the Four Noble Truths is called ignorance. The Four Noble Truths include the True Suffering, the True Truth, the True Cessation and the True Path, which in the sutras are often called "Suffering, Training, Cessation, and Path":

1. True Suffering is the truth of Suffering, not only human beings who suffer, but all forms of existence of sentient beings are of the nature of suffering. incomplete. The eight basic sufferings are suffering because of birth, suffering because of old age, suffering because of illness, suffering from death, suffering for being away from what we like, suffering for not achieving our desires, suffering because we always have to meet people or things we don't like, suffering because the five warmths always restrain and oppress our bodies and minds. In the Tomb of the Buddha, the life of sentient beings belongs to the five warm bodies. The five warm warms are the five warm scenes, including: warm colors, warm life, warm thoughts, warm onions, and warm awakenings. Each pot has ten types of demons to overpower. The Five Kettles have a total of fifty types of ghosts that combine to restrain our destiny and destroy our goodness. If we have a delusion, we will be suppressed by the ghost warmth, and the compulsion will make the body and mind extremely miserable. Therefore, the Sutra says, as soon as sentient beings start to think or step on the ground, they immediately create negative karma. We cultivate for the sake of elimination or obstruction, so it is called destroying evil and ghosts. This sutra teaches that if we want our minds to be clear and pure, we must use our concentration to submit to the ghosts, which are the afflictions, desires, and confusion (greed, hatred, and delusion) that arise from the five warm bodies. Warm colors belong to the body, which are tangible things, with forms such as sounds, forms, aromas, lights, etc., which have a direct impact on the five senses (eyes, ears, nose, tongue, body). Feelings, thoughts, actions, and consciousness belong to the mind, and they have an impact on the mind, that is, our spirit. The impact of warmth is tangible, so it is simple, rough and easy to recognize, while warm scenes such as feelings, thoughts, actions, and awakenings are more subtle and difficult to recognize.

2. The truth is the truth about the arising of suffering. The main cause of suffering is craving, i.e., desire and aversion. Because of love, our bodies and minds must always seek the satisfaction of desires, and when the satisfaction is not achieved, suffering is born. All kinds of desires and hatreds are the roots of samsara.

3. The cessation of the truth is the truth of the cessation of suffering. Once the root of all craving is destroyed, there is no longer desire and hatred, suffering also destroys itself.

4. The true path is the truth of the path that leads to the cessation of suffering. Generally, the method to eliminate suffering is to cultivate the Eightfold Path (also known as the Eightfold Path): right view, right thinking, right speech, right karma, right life, right perseverance, right concentration, and right mindfulness. Specifically, according to the Pure Land Dharma, the method to eradicate the root of suffering is to "maintain the title of Buddha, and pray for the birth of Bliss." There seems to be a difference in the dharma, but in the rational nature, these two practices are only one. Because reciting the Buddha is the method used to cultivate the Eightfold Path, the Bodhisattva Cultivation of this Sutra says: "According to the Buddha's practice of the Seven Senses, the Holy Path, the cultivation of the five eyes of the True Path;" that is, the recitation of the Buddha is the cultivation of the Seven Senses and the Eightfold Path in order to achieve the five eyes that can be projected through the world. Why does the cultivation of liberation from the world have to attain the world? The Dharma is a practice that aims to leave the world, but it must be from the Or, Karma, and Suffering in the world to be able to leave the world. Therefore, the Dharma cannot go against what we know about the world. In other words, a cultivator who cultivates liberation must transcend the knowledge of the world and go out of the world in order to achieve concentration and wisdom. Therefore, the ancient virtues said: "Leaving the world and seeking Bodhi is like looking for turtle hair and rabbit horns." The Buddha also taught: "It is necessary for the world to see the Dharma" (all worldly dharmas are Buddhist dharma). Therefore, this sutra teaches: "According to the Buddha's practice of the Seven Enlightenments, the Holy Way, the cultivation of the five eyes illuminates the true realm."

The word "dharma eye" in the Bodhisattva Cultivation is the dharma eye of the Great Bodhisattvas. As for the word "Dharma Eye" in the Listening Sutra of Benefit, it is only for the fruit of the Cultivation of Perfection. The Da Hoan Cultivation Fruit is also known as the Yu Liu. In the Immeasurable Life Dharma, there have been twelve thousand nas who, due to the forgiveness of sentient beings, have seen the Dharma of the Four Noble Truths, so they have left the world, have attained the Dharma of pure vision, and have attained the fruits of the Hinayana Pure Text, and the Cultivation of the Perfection. In this Dharma Assembly, there were also twenty sentient beings who had attained the fruit of Anaham. The Ana Ham Fruit, also known as the Immortal Fruit, is the third of the four Hinayana Pure Fruits. The Duy Ma Sutra says, "Eight thousand bhikkhus do not receive dharmas, smuggling, and explanation." "Contraband" means that all ninety-eight contraband have been wiped out. When the "mind" is liberated, the Minds and Minds are either or ceased, and they become arhats. Therefore, in the Immeasurable Life Dharma Assembly, there are six thousand eight hundred bhikkhus who have been cleansed of their disturbing emotions, whose minds are liberated, the attainment of arhats, and the permanent cessation of birth and death after hearing this sutra. Thus, those who have attained the Dharma of pure vision until the disturbing emotions are cleansed, and the mind for liberation are all mentioned in this Sutra, all belong to the Pure Text: Tu Da Hoan, Si Da Ham, Ana Ham, Arahant.

We have read this sutra so far and cannot help but wonder: Why do these monks listen to the supreme Mahayana sutras and do not get the benefits of the Mahayana dharma, such as the imperception of immigration, but only the benefits of the Hinayana dharma? Because sentient beings have different identities, Hinayana hears about the terrifying unclean and evil scene of Saba and is bored with sentient beings in this realm, shunned everything or, karma, and suffering in the world, and does not want to live in close proximity to sentient beings in this realm, so he cannot develop the bodhichitta mind to save sentient beings; that's why they only won the Hinayana Pure Text. The sutra has clearly shown us that if a practitioner wants to realize Non-Regression, he must develop bodhichitta and move towards Oneness, that is, he must have the wisdom to see all of this clearly and to go out into the world, the Dharma is the Dharma, and he wishes to dedicate himself to the salvation of sentient beings. Thus, if we want to attain the fruit of Non-Retraction, we must quickly practice the Bodhisattva Path, put on the armor of the oath, and enter the place of birth and death in order to save the suffering of sentient beings. The quickest and most concise method is to "generate bodhichitta, a specialized remedy of Amitabha Buddha, and pray for the birth of bliss" in order to quickly realize the fruit of non-retraction, transfer to supreme bodhicitta, and the attainment of the Four Great Vows. A person with such a Mahayana identity after hearing this sutra will gain great benefits and realize the fruit of immutability, so the sutra continues: "There are forty bodhisattvas who have the fruit of the fruit, the Supreme Bodhisattva, who are incorruptible, who have taken the oath of merit, and have taken the oath of dignity. Twenty-five beings, all kinds of beings, are immortal. There are forty thousand sentient beings, hundreds of thousands of sentient beings, who have never developed their minds for the "Supreme Bodhisattva," and now they have developed their minds. Planting good roots, wishing to be born blissful, seeing the Buddha Mithra, will all be reborn in that Tathagata realm. Each other person, the class of Buddhas, shares the same title of 'Divine Yin Nhu Lai'." The

Sanskrit word for "Āṣṇa� change. Non-retreat also means diligent practice, such as reciting the Buddha without retreating, diligently practicing non-retreating, and so on. Sentient beings with Mahayana identity, hearing the name of Amitabha Buddha, who is broad to sentient beings, develop bodhichitta, persevere, firm mind, and resolutely pray for rebirth, and do not regress, so it is called the "Pillar of Non-Recession." A person who has a Mahayana identity, hearing this teaching, immediately realizes many things that are of great benefit to himself and sentient beings, so he makes a profound vow to save sentient beings, which is called "merit and dignity." However, in order to save sentient beings, a bodhisattva must put on a solid armor so that he can enter the place of birth and death without fear of danger. What is that armor? Ring! The ring is the armor that a bodhisattva needs to have to protect his own wisdom when he enters the place of birth and death full of evils.

"Ring" means patience. When one's wisdom for the True Nature of the Dharma we cultivate does not have a mobile concept, it is called patience. Accordingly, the Immortality of Forbearance is the mind that dwells on the inalienable consciousness that does not move, and in every thought there is no regression. In other words, the Mindfulness of Patience is the Mindfulness of the three Immovables: the Mindfulness, the Attachment, and the Mindfulness of Freedom. If the practitioner breaks through the Ant or and the Thought, and is permanently transcended from the false existence of an ordinary person, it is called the Imperceptible. The arhats witnessed the Immortality. If the practitioner is able to get rid of the Earth or, permanently, without losing the bodhisattva behavior by using the merit of taking the oath to dignify himself, then it is equivalent to the Behavior of Non-Recession, and the bodhisattvas from the beginning and above and above realize the Happiness of Non-Recession. If the practitioner breaks through ignorance or, without losing the mindfulness of the Middle Way, it is called the Mindfulness of the Middle Way. The Eightfold Bodhisattvas and above, even though they are in the place of birth and death, have made mistakes in order to educate the minds of sentient beings, but their thoughts are all abiding in the True Formless Truth, and their thoughts are all in the sea of the Essential Wisdom of the Tathagata, and they have not changed. so it corresponds to the Mindfulness of Independence. Because the bodhisattvas are fundamentally different, after listening to the Buddha's sutra, they get the same benefits, so there are forty bodhisattvas who witness unyielding behavior and twenty bodhisattvas who realize non-retrusive thoughts.

The sutra says that there are forty thousand sentient beings who have been forgiven, hundreds of thousands of sentient beings, who have never made up their minds, and now they have developed bodhichitta. Of the three things: developing bodhichitta, practicing bodhichitta, and realizing bodhicitta, it is the most difficult to develop bodhichitta. Bodhisattvas who have developed such a great mind can practice good things in the world, recite the Buddha, vow to be born in Bliss, and so on. sincerely without falling into the generals of law enforcement, self-grasping, and hindering the bodhisattva conduct and the supreme bodhicitta fruit that they aim for; Such bodhisattvas are all in other parts of the world, practicing the Bodhisattva path to save sentient beings and become Buddhas one after another, bearing the same title of "Divine Yin Tathagata."

Next, the Sutra says that sentient beings who are all conditioned in the ten directions are all recorded by the Buddha to be reborn in bliss. The Sutra says: "There are sentient beings in the ten directions of the Buddha's realm, if the present rebirth, or the future being, see the Buddha Mithra, there is a place in each place, eighty thousand sentences and sentences due to the release of others, and the Dharma Ring is signed, the attainment of perfection, "Supreme Bodhisattva." Those sentient beings, all due to causes and conditions, vows in previous lives, are reborn together, the world of Bliss." The Buddha in front of sentient beings who predict that they will become Buddhas in the future is called a "long life." There are four kinds of signs: One is to sign for those who have not yet developed bodhicitta. The second is to sign the sign for the person who has developed the bodhicitta. The third is the implicit signing, that is, the Buddha tells others to know that the person involved is signed, but the person who is signed for rebirth himself does not know that he is entitled. The fourth is the pre-signing, that is, seeing the Buddha appear right in front of him, taking the sign.

After hearing this sutra, there were sentient beings who were signed by the Buddha in advance, so they immediately attained the Birthlessness of the Dharma Ring, and achieved the Supreme Enlightenment, so the sutra reads: "Taking the Dharma Ring, attaining the perfection of the Supreme Bodhisattva." "Receiving the Dharma Ring" is the recording of the attainment of the three rings: the Sound of the Ring, the Kindness of the Ring, and the Infinite Birth of the Dharma Ring. The translation reads: "Eighty thousand memories of sentient beings have been given the Dharma Ring, becoming the Supreme Bodhisattva. They are all sentient beings who have been attained by the Bodhisattva Buddha, and when he was still practicing the Bodhisattva Path, they will all be born in the Blissful World." That is: Those who have been given this Buddha's certificate all have the cause and condition to wish for Amitabha Buddha in previous lives, and they have met Amitabha Buddha while he was still practicing bodhisattva practice. These people were once kindly taught by Amitabha Buddha, their good roots are now ripe, and their good fortunes are supreme, such as the weather and temperature are just in time for flowers to fall and bear fruit. Because of the causes and conditions, they have been taught by the Buddha in previous lives, they have heard the Dharma of thought, and they have made great vows because of that thinking; Therefore, that right thinking and right wish are deeply imprinted in the eight consciousnesses of their minds in a decisive way and is not lost, and their goodness is indeed supreme and victorious. Now Mitha Buddha has fulfilled the fruit of salvation, and the merit has become complete. Because both causes and conditions are ripe and smell like flowers that have fallen off and bear fruit, they are reborn with the power of the Buddha, and they are reborn in the world of Bliss. The

sutra says that Bodhisattvas, Pure Texts, and the heavens and people in the realm of Bliss are immeasurable, which is enough to clearly prove that when they were still cultivators, Buddha Mitha in countless lifetimes, in the sea of birth and death, has been innumerable in the six paths of sentient beings. If we hear and believe in this magic today, it must be that in many past lives, Amitabha Buddha has followed us into hells, hungry demons, in fire houses, in leopard forests, tiger caves, and so on. to teach, to regenerate, not to abandon us. His happiness of birth never ends, even though there is no end to nothingness, and His desire for birth never ends. From countless lifetimes until now, Amitabha Buddha has been wearing the royal armor and appearing with us countless times, circulating in the six paths of reincarnation of suffering with us, without rest, without any hesitation, earnestly advising and teaching us, just because He wants us to repent. change one's mind, abandon evil and do good, even if only in one thought. The Buddha's grace is infinite, and his majesty is infinite. Buddha because we cultivate good roots; Fortunately, that good root has sprouted and grown, so we have encountered this supreme teaching of the Buddha, all who believe in it, who will be liberated, and who will be reborn in bliss. Now, thanks to this sutra, we can understand the immeasurable grace of the Buddha. we can't help but be moved, choked up, and tears flowing because we understand that we have a heavy gratitude to the Buddha for many lifetimes, but we don't know until today. To be grateful, we must know how to repay gratitude, and there is no better way to repay than to devote ourselves to studying Buddhism, to cultivate diligently, to do good and avoid evil. If he gains some knowledge and achievements, he will share it with his fellow practitioners, and the essence of repaying the Buddha's grace has been for countless lifetimes, never even for a moment, leaving the sentient beings who are immersed in delusion and darkness, constantly circulating in the six paths of suffering.

Finally, the Sutra recounted the scene of the Dharma Assembly, and there were auspicious omens, and the Sutra wrote: "At that time, the three heavens and the world, the six things that were shaking, and all things appeared, and the gods were rare, and the light was magnified, and they shone in all ten directions. There are gods, in the middle of nowhere, playing music, pronouncing joyfully. Until the gods, the heavens and realms, all of them were heard and praised like never before. Immeasurably beautiful flowers, exposed and fell. Venerable Anand, Bodhisattva Maitreya, the Bodhisattvas and the Pure Texts, the Eight Dragon Heavens, all the masses, were overjoyed and believed in the worship." The auspicious omens recorded in this Sutra profoundly express the perfect virtue. In the Great Dependent Origination of the Self, the Blessed One magnified the brilliant light like a block of fired gold, and that great light appeared more than a hundred thousand transformations. At that time, in the light and face of the Buddha, a solemn treasure realm appeared. Such good omens are worthy of being called miraculous omens that have never existed in the past. In the main part of the Buddha's Manifestation, the masses see Amitabha Buddha as a pure golden mountain, rising from the surface of the sea, and hear the ten directions praising Amitabha Buddha, and then from Amitabha Buddha's hand radiates an aura that clearly shows all the wonderful Buddha-realms. Such a good omen is also very miraculous. Finally, in the circulation part, the earth shook, appearing rare and auspicious and auspicious things appeared, the light shone through, the heavenly music was bustling in the sky, and the sky flowers and rhymes fell.

The Buddha's radiance, generous appearance, and solemn appearance are miraculous omens. Here, the Buddha's appearance is to show His solemnity to all spirits. The Buddha's appearance is also to prove the benefits of this Sutra. At this point, the teaching of the Tathagata in this Dharma conference was completed, because in order to increase the number of sentient beings, the Buddha used his divine power to shake the earth and release light, music, rain of flowers, etc. Generally, these good omens are intended to give testimony to sentient beings, to advise sentient beings to develop true faith in the unbelievable dharma taught in this sutra.

This sutra of the Tathagata is suitable for all bases, so all the different bases such as the Venerable Anand, the Bodhisattva Maitreya, the Bodhisattvas and the Pure Texts, the Heavenly Dragon and the Eight Demon Gods, all the masses are extremely happy and believe in the worship. All the masses are extremely happy because they feel three pure things: One is the one who speaks the pure Dharma, the second is the pure Dharma, and the third is the one who hears the Dharma and realizes the pure fruit. First, the person who said this sutra is our Guru. He is the Dharma King in the Dharma, His Dharma is extremely pure; they are the sound of the sound of the sea, the sound of the tidal sound, the language of Ca Lang, and the Elder Floor. Secondly, the Dharma is taught to be the purification of the Dharma, which speaks of the merits of Amitabha Buddha and the realm of Bliss. All of these merits come from a pure owl, that is, from the True Wisdom and Wisdom of the Dharma-body. Third, any sentient being who follows this teaching of the Buddha will attain pure fruits, realizing the realm and mysteriously pure Dharma-body. The fruit of the mysterious purity is as the Great Master Ling Feng said: "The whole of every solemn is rational." Whoever cultivates in accordance with the teachings of this sutra will transcend the three realms, immediately attain the status of Immortality, be born in all four realms of the Pure Land, and eventually become a Buddha, then this is the realm of attaining mysterious pure fruits.

Here, the masses of the Dharma Assembly, everyone heard of Mithra's vows. All the congregations are grateful to Thich Ton for giving alms to such a wonderful and even profound dharma that is difficult to meet and hear. The Dharma is full of all three pure things, and the person who hears it immediately receives supreme benefits, rejoices greatly, and believes in it. The Immeasurable Life Initiation Treatise observes: "This sutra contains the whole body of the Immeasurable Buddha, but also the whole body of all the Buddhas. forever and never regressed.' Until the Sutra was extinguished, because the Buddha had died from his family, this Sutra was kept separately, and it was different from the others." Because of listening to this sutra, we have great benefits such as the full attainment of Buddhahood, for the Supreme Bodhisattva who does not regress forever, and is born as a Buddha in one lifetime, so if we are fortunate enough to hear this sutra, we should also believe in it and serve it.

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