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In the Infinite Life Sutra, the Buddha presents the true merits of the Bodhisattva of the Pure Land as follows: “That mind is upright, skillfully determined, discussing the Dharma without boredom, seeking the Dharma without fatigue. Precepts are like lapis lazuli, clear inside and out. The words spoken make the multitude happy and satisfied. Beating the Dharma drum, building the Dharma platform, the sun of wonderful wisdom, destroying ignorance. Pure and peaceful, tranquil and clear-sighted. Being a great teacher, taming oneself and others, guiding sentient beings, abandoning previous love, always leaving the three poisons, enjoying supernatural powers.”

The Infinite Life Sutra also says: “The Bodhisattva of the Pure Land, for the sake of sentient beings, proclaims the True Dharma of No Form, No Action, No Bond, No Release, far from delusion.”

The Pure Name Sutra teaches: “The upright mind is the Bodhisattva’s ... Crooked. Uprightness means uprightness, truthfulness. That has been clearly stated, the true merit of a Bodhisattva is the upright mind. Because of uprightness, the Bodhisattva gives rise to a mind of compassion for all living beings. Also because of uprightness, the Bodhisattva takes the upright mind as his bodhimandala, abandons all expedient methods, only aims at the One Vehicle, and only speaks of the unsurpassed path to Buddhahood. But why must a Bodhisattva abandon expedient methods in order to aim at the One Vehicle? The Lotus Sutra explains the meaning as follows: “The five vehicles are still crooked, so they are not yet Straight. The Common Teaching and the Separate Teaching are still biased, so they are not Correct.” The Common Teaching and the Separate Teaching are still biased, and all five vehicles (human vehicle, heavenly vehicle, Sravaka vehicle, Pratyekabuddha vehicle, and Bodhisattva vehicle) are still crooked, not the straight path leading to Great Nirvana. Only the One Vehicle of the Round Teaching is the One, upright path. Therefore, the Bodhisattvas of the Land of Ultimate Bliss must abandon both these deviant and crooked things, and only speak of the upright One Vehicle Dharma, in order to be able to accomplish the Unsurpassed Way for living beings. The phrase “that mind is upright” in this passage of scripture implies that: The minds of Bodhisattvas have left behind deviant and crooked teachings, and only abide purely in the One Vehicle Dharma, like a large, upright cart pulled by a white ox, galloping like the wind. Therefore, in the Bodhisattva Cultivation Sutra, the Buddha taught the Bodhisattvas: “In the Three Realms, equally diligently cultivate the One Vehicle, reach the other shore of enlightenment, decisively cut off the net of doubt, realize Nothing to Attain, use expedient wisdom, increase clear understanding, originally from the beginning, abide in supernatural powers, attain the One Vehicle Dharma, enlightenment is from there, not from anything else!”

As for self-enlightenment, the mind of a Bodhisattva only abides in the One Vehicle of the Perfect Teaching, skillfully entering into contemplation to a subtle level, thanks to which they can skillfully observe the faculties of living beings and skillfully adapt to circumstances to teach appropriate Dharmas so that living beings can understand and practice according to their faculties; this is called “skillful practice of expedient means.” The Avatamsaka Sutra speaks of the ten skillful wisdoms, also known as the ten skillful wisdoms of a Bodhisattva. Because a Bodhisattva has the Ten Skillful Wisdoms, he can clearly understand the profound Dharma of the Buddha, can give birth to the vast Dharma of the Buddha, can proclaim all kinds of Dharma of the Buddha, can realize the equality of the Dharma of the Buddha, can clearly understand the differences of the Dharma of the Buddha, can understand the Dharma of the Buddha without distinction, can adorn the Dharma of the Buddha, can enter from one expedient method into countless Dharma of the Buddha, can enter from countless expedient methods into one Dharma of the Buddha, can thoroughly know and penetrate the boundless and boundless Dharma of the Buddha without distinction. Bodhisattvas possess these Ten Skillful Wisdoms because they have penetrated the practice of contemplation in a subtle way, thoroughly understanding the source of the mind, from the Fundamental Wisdom manifesting into the Differentiating Wisdom to understand the skillful wisdoms: birth, speech, realization, etc. freely and without hindrance.

“Decision” is faith. Because Bodhisattvas have a steadfast faith, all their actions are decisive, truly unchanging, and no longer changing. “Skillful” is adapting to circumstances and conditions. Bodhisattvas skillfully decide, adapting to circumstances and practicing skillful means, speaking different dharmas according to their capacities, but all are true, not contrary to the unchanging truth. Furthermore, the Bodhisattva’s virtue of self-enlightenment is “discussing the dharma without getting tired,” the Bodhisattva’s virtue of awakening others is “seeking the dharma without getting tired.” For the sake of all living beings, Bodhisattvas spend countless eons proclaiming the Tathagata’s true dharma without ever getting tired. The Bodhisattva's means of self-benefit is to exclusively seek the good Dharma, his mind never tiring. The Bodhisattva's means of benefiting others is to always widely preach the Buddha's Dharma to all sentient beings, his will never tiring. The Bodhisattva seeks the Dharma only to benefit others, so as soon as he obtains a Dharma, he immediately preaches it to others to hear, that is the meaning of the phrase "discussing the Dharma without getting tired, seeking the Dharma without getting tired."

This sutra says: "The precepts are like lapis lazuli, inside and out bright and clean." The Brahma Net Sutra says: "The precepts are like the sun and moon shining, like a pearl falling on a crystal." The Bodhisattva upholds the precepts purely and pure like lapis lazuli to adorn his own Dharma body. The word "inside" here means the mind, because the mind is pure, all arising thoughts and ideas are free from defilements. The word "outside" here means the complete dignity manifested on the outside. The precepts of the Bodhisattvas of the Land of Ultimate Bliss are pure and clean from the inside out, as clear and bright as lapis lazuli. Therefore, whatever they say makes the listeners feel joy and admiration. Thanks to that, the Buddha Dharma can be widely spread everywhere like the sound of a drum resounding far and wide. Therefore, the sutra says: “Beating the Dharma drum, building a Dharma platform.”

“Dharma platform” is a metaphor for the majestic virtue of the Bodhisattva, preaching the Dharma to subdue demons and dispel evil. “Building a Dharma platform” is cultivating the Dharma of Wisdom. After the Bodhisattva has cultivated and accomplished the Dharma of Wisdom, he then sets up the Dharma meaning, in order to clearly show sentient beings the Dharma of subduing demons and dispelling evil. This is called “building a Dharma platform.” The Dharma of the Bodhisattvas of the Land of Ultimate Bliss is like the shining sunlight, destroying ignorance and darkness, awakening the deluded masses. Therefore, the sutra says: “The sun of wondrous wisdom breaks through ignorance.” So the phrase “Beating the Dharma drum, building the Dharma platform, the sun of wonderful wisdom, destroying ignorance” means that Bodhisattvas practice the Dharma of wisdom to enlighten living beings and destroy ignorance. The Avatamsaka Sutra, Volume Two, says: “The wisdom of the Tathagata is boundless, and cannot be comprehended by all the worlds. That wisdom has the miraculous function of forever destroying the ignorant minds of living beings.” This is the meaning of the phrase “Beating the Dharma drum, building the Dharma platform, the sun of wonderful wisdom, destroying ignorance” in this sutra.

“Pure” means a quiet, pure mind, free from defilements. “An hoa” means a gentle, peaceful, and beautiful style. “Tranquility and concentration” means the Reality of the Dharma realm. “Visual insight” means the illuminating function of wisdom. “Tranquility and concentration” have the nature of a mirror, with the ability to illuminate all things clearly, distinctly, and distinctly, without missing the slightest detail. Thus, “Tranquility and concentration and insight” is the nature of the Buddha’s Dharma body, which is always still and illuminating. The book Zong Jing Lu says: “Taking the One Mind as the main point, reflecting all dharmas like a mirror.” This is the meaning of the phrase “tranquil concentration and clear insight.” Bodhisattvas use their pure and peaceful minds and the wisdom of tranquil concentration and clear insight to enlighten ignorant and lost sentient beings, showing them the right path to take, so they are called great teachers. Samantabhadra Bodhisattva uses the Ten Great Vows to guide sentient beings to the Pure Land, this is truly the ultimate and sudden Dharma that benefits all sentient beings in the nine realms, so he is called great teachers. To be a great teacher, one must first discipline oneself so that it is in harmony and in accordance with the True Nature, and then one can discipline others. Broadly speaking, “discipline” means to reveal the original mind. “Subdue” means to subdue and control wrong minds. Anyone who is a great teacher must of course be able to discipline both his own mind and the minds of others. Having attained enlightenment himself, and being able to make all living beings attain enlightenment, then that is the true meaning of the phrase “being a great teacher, taming oneself and others.” The ancients said: “If love is not heavy, one will not fall into the Saha world.” Although living beings are heavily infected with attachments and find it difficult to let go, the wonderful virtue of a Bodhisattva can make them forever free from attachments and constantly free from the three poisons. A Bodhisattva can freely and freely use supernatural powers, allowing living beings to also play in those supernatural powers. Therefore, the sutra says in one breath: “Being a great teacher, taming oneself and others, guiding all living beings, abandoning love, constantly free from the three poisons, playing in supernatural powers.”

In short, the meaning of the entire passage above is to talk about the true virtue of a Bodhisattva. A Bodhisattva is single-mindedly upright, always abiding in the Dharma of the One Vehicle, having all kinds of skillful means, diligently seeking the Dharma, and also teaching everyone to penetrate the Dharma of the One Vehicle without becoming bored. Bodhisattvas with pure precepts and virtues should be able to make their listeners happy and convinced by whatever they say. This is like beating the Dharma drum, raising the Dharma banner, emitting the great light of wisdom, widely propagating the wonderful Dharma of the One Vehicle, and destroying the ignorance and darkness of living beings. Bodhisattvas are not only pure in their hearts, but also exhibit a gentle appearance and demeanor outwardly, with oneness inside and out. Bodhisattva's calm concentration and clear insight, both concentration and wisdom are balanced, calm and illuminating at the same time, perfecting the practices of self-enlightenment and enlightenment of others, so he has the ability to be a great teacher to guide sentient beings, causing all sentient beings to eliminate evil, give birth to good, follow the Buddha Dharma, subdue their wrong minds, abandon all attachments and views, forever end the three poisons of greed, anger, and ignorance, reveal their original nature, and abide in supernatural powers freely and without hindrance.

Next, the World-Honored One further expounded on the true merits of the Bodhisattva of the Land of Ultimate Bliss. He said: "Because of the power of vows, good roots are born, the army of demons is subdued, all Buddhas are respected and served, they are the bright lamps illuminating the world, the fields of supreme merit. They are exceptionally good, they accept offerings, they are joyful and happy, they are brave and fearless, their bodies and appearances are good, their virtues and eloquence are skillful, they are dignified and complete, no one can compare."

Causality is the first door to enter the Buddha Way, all actions All causes must rely on that to initiate cultivation. Causes and conditions include two things: cause and condition. Cause is all the good deeds cultivated in the past that give rise to good things in the present. Condition is encountering the Buddha Dharma, being close to good and wise friends to hear and practice the One Vehicle Dharma of the Tathagata. Because both cause and condition are in harmony with each other, the practitioner can initiate the practices in the Buddha's true path and give rise to good roots. To put it more deeply, cause is Bodhi mind, the root of Buddha Dharma that permeates the ten directions and three times, causing demons to fear. Condition is widely seeking knowledge and good things from the masses, this condition has great power to transform ordinary people into saints. Putting the above two ideas together, we can clearly understand the meaning of the word "cause and condition" in this sutra: the practitioner takes the good roots from the past as the cause for the present, and then takes the present Bodhi mind as the cause to become a Buddha in the future. In fact, if we did not have good deeds in many past lives, we would not be able to give rise to the Bodhi mind in the present. If we do not give rise to the Bodhi mind, there is no cause to become a Buddha. Thus, the two words “cause and condition” in this passage contain the principle of the Infinite Life Sutra, which is “Arouse the Bodhi mind and concentrate on it.” Practitioners who want to practice this must have causes and conditions with the Pure Land. Not everyone can give rise to this mind and practice. Therefore, the sutra says: “Causal conditions and vow power give rise to good roots.”

The vow used to give rise to practice is called vow power. The vow power is the Four Great Vows used to adorn the Buddha Pure Land, and the purpose of the Pure Land is to fulfill living beings. Bodhisattvas use the Four Great Vows to adorn the Pure Land in order to fulfill living beings and to fulfill the Bodhi mind for themselves. All of this is due to the arising of vows and practices, so it is called vow power. If there is a vow without practice, it is just an empty vow, without real power, so it cannot be called the power of a vow. Thus, the power of a vow here is “generating the Bodhi Mind.” If the practitioner has the causes and conditions in harmony with the Buddha Dharma, and also has the full power of such a vow, then good roots will naturally arise. Good roots are a deep and steadfast good mind that cannot be uprooted. All good dharmas are born from the three good things: no greed, no anger, and no ignorance. Because good things give rise to wonderful results, and also give rise to other good things, they are called good roots.

The Essentials of Amitabha Sutra says: “The Bodhi path is called the good root, which is the proximate cause,” and “generating the Bodhi mind, single-mindedly reciting Amitabha Buddha” is the Bodhi path, which is also the proximate cause to achieve the Bodhi fruit. The purpose of our current study of the Infinite Life Sutra is to attain Faith, Vow, and Practice in a way that corresponds to the original mind of Amitabha Buddha. At the level of understanding the Infinite Life Sutra deeply, Faith is enlightenment, clear understanding without confusion, Vow is the Forty-Eight Great Vows of Amitabha Buddha, Practice is the accomplishment of the virtue of Pure and Equal Enlightenment like the Buddha. When practitioners deeply penetrate the teachings of this sutra, then one recitation of the Buddha's name is "this mind becomes a Buddha." Every day, when we are of the same mind, recite the sutra, recite the Buddha's name, listen to the Dharma, or even preach the sutra, it is all to allow ourselves to penetrate the Buddha's teachings, to allow the principles in the Buddha's sutras to transform into our own thoughts and actions at all times. This harvest is truly immense, so the sutra says, "The power of aspiration and affinity gives rise to good roots." In other words, once we have deeply penetrated the sutras, we and Amitabha Buddha will become of one mind, one vow, and one conduct. At that time, we will be a good example for everyone to follow. That example illuminates the three things of Purity, Equality, and Enlightenment, as the title of the Mahayana Sutra of the Buddha Speaks of the Pure and Equal Enlightenment of the Infinite Life Adornment clearly states. At that time, we will be free from birth and death, and we will accomplish good roots for ourselves and all living beings. This is an extremely great benefit.

The first patriarch Hui Yuan hid himself in Lushan Mountain to recite the Buddha's name and pray for rebirth. He saw the holy image of Amitabha Buddha, the Bodhisattvas, and the Western Paradise appear before him four times. Only on the fourth time did he tell everyone, then bid farewell to everyone and freely reborn. The Venerable Hai Xian left home at the age of twenty, and recited the Buddha's name for ninety-two years, living to be one hundred and twelve years old. While still alive, he saw Amitabha Buddha appear many times, and at the end, he knew the day and time of his death in advance. His body was free from illness and suffering, and he was reborn freely. This is the manifestation of those who recite Buddha's name in this world. When their good roots and causes have matured, they see Amitabha Buddha, the Bodhisattvas, and the Western Pure Land appear right before them. They live and are reborn freely, coming and going as they please. What is the Western Pure Land that they see? It is exactly the same as described in the Infinite Life Sutra, without any defect. Therefore, every day we remember to recite the Infinite Life Sutra or the Amitabha Sutra, which is also the same as seeing Amitabha Buddha and his Pure Land every day. This is also "the power of aspiration and vows, giving rise to good roots."

Bodhisattvas in the Pure Land all rely on three powers: human power, affinity power, and supreme vow power to achieve good roots. We in this world must also rely on these three powers to give rise to good roots. So, in the end, the closest and most excellent cause to accomplish that great good root is “Generating the Bodhi mind, single-mindedly reciting.” “Generating the Bodhi mind, single-mindedly reciting” is truly the closest cause, the most excellent Bodhi seed to accomplish the Bodhi fruit, so it is called a good root. Therefore, the Great Compassion Sutra says: “Once reciting the Buddha’s name, using that good root to enter the realm of Nirvana cannot be exhausted.” The Infinite Life Sutra clearly shows us that the good root arises from the closest cause, “Generating the Bodhi mind, single-mindedly reciting.” From this closest cause comes the fruit with all the seeds to become the excellent cause, and then it continues to rotate like that forever, causing the good root to grow endlessly, until finally it will be the fruit of Unsurpassed Bodhi. The good roots and wonderful virtues of the Mahayana Bodhisattvas in the Land of Ultimate Bliss or of those who are reborn in this Land practice strictly to set an example for people to follow, to create fields of merit for living beings to rely on. Practitioners who practice the virtues of the Hinayana Sravakas do not have enough good roots and wonderful virtues to practice these methods. They are like elementary school students compared to the virtues of university students in the Mahayana Dharma of Bodhisattvas.

What are the good roots of the Bodhisattvas in the Land of Ultimate Bliss? This sutra talks about seven incomparable good roots of the Bodhisattvas in the Land of Ultimate Bliss, which are: subduing the demon army; respecting and serving all Buddhas; being a bright lamp to illuminate the world; creating the most excellent field of merit; being joyful and happy; being brave and fearless; having a good physical appearance, good physical appearance, merit and eloquence, complete and dignified, unmatched by anyone.

- The first good root of the Bodhisattva in the Land of Ultimate Bliss is “subduing the demon army.” Subduing the demon army is to destroy and dispel the four demons: the demon of afflictions, the demon of skandhas, the demon of death, and the demon of the heavens. These four demons always attack, steal the wisdom life, and destroy the good roots of the Dharma and merit of living beings. The heavens are the type of demons with great supernatural powers, capable of causing obstacles to those who practice the Dharma of leaving the world. The soldiers of the demons are people or things that specialize in causing such evil dharmas, so the sutras generally call them demon soldiers. We see that all things in this world are demon obstacles; there is success and there is failure; there is victory and there is defeat; there is gain and there is loss, etc. All worldly causes and conditions in the world are the cause of our worries and troubles. Understanding this is enlightenment. Letting go of all worldly causes and conditions is to subdue the demon army. Subduing the demon army, we immediately have all happiness and freedom; we can go when we want to go, and stay when we want to stay. This is the truly great good root and merit.

- The second good root of the Bodhisattva of the Pure Land is “respecting and serving all Buddhas.” The chapter on the Border Land of Doubt says: People reborn in the Border Land of Doubt are not allowed to appear in the lotus flower, for five hundred years they cannot see the Triple Gem, cannot make offerings to or serve the Buddhas. Thus, it is impossible for a little good root, merit, or cause to see the Buddha and serve the Buddhas. The Bodhisattvas of the Pure Land are able to be close to and serve the Buddhas because they have accumulated a lot of good root, merit, and cause.

- The third good root of the Bodhisattva of the Pure Land is “to be a bright lamp to illuminate the world.” The Bodhisattvas within themselves have complete wisdom like a shining lamp, clearly revealing the dharmadhatu to help living beings illuminate the dark world, to develop faith and understand the true Buddha path. Buddhism is the path of teachers, not the path of gods. Buddha is for us a wise teacher, a bright lamp illuminating the world, not a god who creates all things. Therefore, when we study Buddha, we learn the Buddha's virtue of Pure and Equal Enlightenment, not to worship or fear Buddha as a god who can bestow grace or curse us. When we hear this, we immediately think of the Patriarchs, Great Monks and Laymen who have achieved success in their practice. They are also shining lights, illuminating the dark and confused world, making us happy and follow their example, following the Buddha's teachings to practice.

- The fourth good root of the Bodhisattva of the Pure Land is "cultivating the most excellent field of merit." The sutra calls those who are worthy of offerings fields of merit or fields of merit. The Buddha is a person of complete virtue, only the Buddha can create the most excellent field of merit in the midst of living beings. Yet this sutra says that the Bodhisattva of the Pure Land is also the most excellent field of merit for living beings; This clearly shows that their true merit has reached a level almost like that of Buddha. According to the Upasaka Precepts Sutra, there are three types of merit fields that should be offered, which are: offering to repay gratitude, merit fields (parents, teachers), offering merit fields (Buddha, Dharma, Sangha), and offering merit fields to the poor (poor, miserable people). Among all these merit fields, Buddha and Bodhisattva are the most excellent merit fields, so the sutra calls them the most excellent merit fields. Why are the merit fields of Buddha and Bodhisattva the most excellent? Because countless merit results and good causes all arise from the good roots of Buddha and Bodhisattva. In other words, it is from Buddha and Bodhisattva that sentient beings can give rise to good things. Because Buddha and Bodhisattva can cause sentient beings to give rise to good roots, only Buddha and Bodhisattva are the most excellent merit fields.

- The fifth good root of Bodhisattva of the Pure Land is “joy.” Enlightened people have the wisdom to see that all dharmas are just like dreams, illusions, bubbles, shadows, morning dew, lightning, so they know how to let go of all of those things and are always happy. To see through is to see clearly all the obstacles of the world, to let go is to eliminate all the impurities in one's mind regarding all the conditions in the world. If anyone can do so, their mind will always be joyful and happy, at any time, any place they will always be radiant and auspicious. To understand more deeply, "joyful and happy" or "radiant and auspicious" is the Holy name of Manjushri Bodhisattva. Why? Because the word "Manjushri" means Victory, Wonderful or First, the word "Su Li" means Virtue, Auspicious, so the Mahavairocana Sutra calls Manjushri Bodhisattva Wonderful and Auspicious. Manjushri represents Fundamental Wisdom, he is the teacher of all Buddhas, so Manjushri is the most auspicious! Now, the Bodhisattvas of the Land of Ultimate Bliss have the wisdom and virtue of Manjushri Bodhisattva, can see the Self-nature clearly, and have the virtue of Samantabhadra Bodhisattva, can universally save all living beings, lead all living beings to the Land of Ultimate Bliss, so they are the most excellent field of merit, able to receive offerings from all gods and humans. We should know that the purpose of the Buddha's teaching of the Dharma is to help living beings leave suffering and attain happiness, the Buddha's method is to break through ignorance and attain enlightenment. So, the good root of "joyful joy" or "radiant auspiciousness" also means "break through ignorance and attain enlightenment, leave suffering and attain happiness."

- The sixth good root of the Bodhisattvas of the Land of Ultimate Bliss is "brave and fearless." The World-Honored One has completely severed all afflictions, is great and fearless, and is brave and diligent. In the world, the Buddha is the most powerful, so he is also called "the most fearless." The World-Honored One preaches the Dharma in the midst of the great assembly, teaching living beings without fear or cowardice. The Bodhisattvas of the Pure Land also have such virtues, so the sutra says that they are brave and fearless.

- The seventh good root of the Bodhisattvas of the Pure Land is “a good body, good virtue, eloquence, complete majesty, unmatched by anyone.” “A good body” refers to the thirty-two good features and eighty beautiful physical features similar to the Buddha; this is also the fulfillment of the vow “A body with the color of pure gold and thirty-two good features” of Amitabha Buddha. “A good virtue, eloquence, complete majesty, unmatched by anyone” implies that the Bodhisattvas use merit and wisdom to adorn their bodies, so they have complete majesty, wisdom, and unobstructed eloquence, surpassing all the world.

Because the Bodhisattvas of the Pure Land have such complete majesty, wisdom, and merit, they are praised by all Buddhas to prove and make clear the profound virtues of the Bodhisattvas of the Pure Land. The Buddhas unanimously praised the Bodhisattva of the Land of Ultimate Bliss, saying: “Ultimately, the Bodhisattva, the Paramitas, and always reside in Samadhi, without birth or death, traveling throughout the Bodhimandala, far from the realm of the Two Vehicles. Ananda! I will now briefly say that the Land of Ultimate Bliss, where the Bodhisattva is born, is all like that. If we speak broadly, for hundreds of thousands of millions of eons, it would still be endless.”

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