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In the Western Pure Land, looking up in the sky is heavenly music, heavenly flowers, and nets of precious jewels; looking down is lapis lazuli, pure gold, and seven treasures lining the road. In the Pure Land, whoever likes a certain kind of flower, from the sky will appear that kind of flower and slowly fall down, looking very beautiful, so that flower is called the Flower of Desire. The Flower of Desire is a flower that manifests from one's own Self-nature, so it must be the flower that one likes the most. Generally speaking, the Western Pure Land is the realm of the True Mind and Self-nature, so it can only be seen with the True Mind and Self-nature.

The Sutra of Contemplation on the Buddha of Immeasurable Life is very detailed, the entire earth in the Western Pure Land is made of transparent lapis lazuli, with golden strings strung horizontally and vertically interspersed with seven treasures to clearly divide the boundaries, forming each road. Lapis lazuli is a green gem, also known as jadeite. In this world, jade is an extremely rare gem. In ancient times, kings used jade to decorate their hats and belts. However, in the Western Pure Land, jade is used to pave the roads. The Western Pure Land has so many treasures that it is impossible to count or measure them all. Therefore, the sutra temporarily uses seven treasures to represent the common characteristics of all treasures in the Pure Land. The seven treasures in that world have a natural, gentle, and soft nature, interwoven together to form the ground, so the great earth in that world emits a brilliant light and color, surpassing the ten directions, and the entire world cannot compare. The great earth in that world is immense, boundless, and the land is flat and straight, without Mount Sumeru and other mountains, seas, pits, holes, caves, hollows, and dark places. According to the Contemplation Sutra on the Buddha of Immeasurable Life, although the land in the Western Pure Land is made of lapis lazuli, there are also other seven treasures mixed in. In that world, gold is abundant and accounts for a large portion of the geology, so the Infinite Life Sutra says: “Pure gold forms the earth.” The Contemplation Sutra on the Infinite Life Buddha also says: “Underneath the lapis lazuli earth, there is a golden canopy made of seven-jeweled vajra supporting the lapis lazuli earth. The canopy has eight edges and is made up of hundreds of treasures. Each jewel emits a thousand rays of light. Each ray has eighty-four thousand colors, illuminating the lapis lazuli earth like a billion suns.” Looking below the lapis lazuli earth, we will see a seven-jeweled golden canopy; this canopy has eight edges like a huge pillar used to support the lapis lazuli earth. The canopy is made up of hundreds of treasures. Each precious substance has a brilliant light, and each ray has eighty-four thousand colors, so beneath the great earth there is always a wonderful light like a billion suns. There is nothing in the Western Pure Land of Ultimate Bliss that does not radiate light, even from the depths of the earth there is a light that shines outwards.

In the Mahayana sutras, the Buddha taught: “The supporting retribution follows the main retribution.” In this sutra, the Buddha said: “In that Buddha-land, there is no light of fire or darkness, the sun, moon, or stars shine brightly, and there are no phenomena of day or night.” These two sutra sentences clearly state that the mind-ground (main retribution) of people in the Pure Land is extremely pure, so all things (support retribution) in that land, from the depths of the earth to the void, have a bright light shining, absorbing all the light of the sun, moon, and other stars. From the extremely solemn supporting retribution, we know that the blessings of people in that land are great, and the purity of their minds is immeasurable. Through reading the Pure Land Sutra and listening to the Pure Land Dharma, we know that the Western Pure Land of Ultimate Bliss is truly the most beautiful place in the entire dharma realm, there is no better place, so everyone wishes to be born in that land. Over there, Amitabha Buddha always claps his hands, welcomes and greets us, he never rejects us, we can all migrate there very easily. If we truly want to go there, there is no one who cannot practice successfully, no one can stop us; unless we truly want to go there. If we use a false mind to seek birth in that land, we cannot be born there. We must definitely use our True Mind and Self-nature to seek birth in that land, then we will be worthy of our nature and be guaranteed birth. Therefore, this sutra says that land is “easy to reach but no one.” Why does the sutra say it is easy to reach? Because the True Mind and Self-nature is a natural essence that everyone possesses, not only those who practice well have it, and those who do not practice do not have it. But why does the sutra say “without anyone”? Because from the six paths of ordinary people to the Bodhisattvas of the Provisional Teachings, not many people know how to use the True Mind and Self-nature to seek rebirth in that land, so even though it is easy to reach, not many people are reborn there. That has been clearly said, our minds in this world are not pure, are all false and distorted, are all crazy delusions. Therefore, the rocks and soil on this earth are obstructed, turbid, and cannot see through to the center of the globe; roughly speaking, the bowels of this globe are all raging fires, just like our minds are always burned by the five evils, five sufferings, and five fires.

In the Western Pure Land of Ultimate Bliss, not only the Buddhas, Bodhisattvas, and all the gods and humans have infinite life and infinite light, but all the products there also have infinite life and infinite light. The resources there are so rich that there is no way to imagine or calculate them. Every product in that realm, every speck of dust, every hair, has countless majestic merits and virtues. No one can clearly state the names and numbers of the products in that realm. In this sutra it says: Suppose all the living beings in the ten directions of the world were to become Pratyekabuddhas, each with supernatural powers and wisdom like Maudgalyayana, and they used their lifespans of thousands of millions of years to join forces to calculate, they still could not measure all the wonderful and majestic things, nor could they name or calculate the number of the products in that realm. Thus, the treasures used to make trees, houses, streams, ponds, lands, etc. in that realm must also be endless, but the sutra only uses one treasure, two treasures, up to seven treasures as a representative, an example only.

In this world, people value gold because gold has the most difficult characteristics. Gold has a fresh color, without impurities, without dirt, and without changing over time. Buddhism uses gold to represent the virtue of the True Nature. The True Nature is eternally unchanging like the substance of gold. The pure gold earth represents the True Nature, which is equal, not false, not changing, always new and natural. The True Mind originally has no thoughts, so it does not change or die; but the deluded mind has thoughts, so it has new roots, birth and death. The Shurangama Sutra says very clearly: From the Expedient Teaching Bodhisattva down, all use the eight consciousnesses, but still do not know how to use the True Mind Self-nature. Thus, it is not only us ordinary people of the six paths who are deluded about the True Mind Self-nature, but even the Sravakas, Pratyekabuddhas, and Expedient Teaching Bodhisattvas have not yet seen the nature. Our delusion is extremely severe, while the Arhats, Pratyekabuddhas, and Expedient Teaching Bodhisattvas are less deluded, but all of them have not yet seen the nature, so they only know how to use the eight consciousnesses, not knowing how to use the four wisdoms. Only great Bodhisattvas who have truly realized their own mind and seen their own nature, who have truly transformed the eight consciousnesses into the four wisdoms, can use the True Mind and Self-nature. Because the True Mind is eternally unchanging, unchanging, and always new like pure gold, if we know how to use the True Mind and Self-nature, we will be eighteen years old every year, and we will not grow old every year. On New Year's Day, we often wish our grandparents, parents, and elders: "Blessings like the eastern sea, longevity like the southern mountains," but we do not know why we grow old and die. Every day we use false thoughts to give rise to worries and sorrows, so we grow old every day. It is not time that makes us old. Let us think about it, time and ourselves have nothing to do with each other, so how can time make us grow old and die? What makes us grow old and die is our own false mind. From Pratyekabuddhas down, they can grow old, but Bodhisattvas do not grow old because Bodhisattvas know how to use their True Mind. Therefore, we must know the importance of using their True Mind.

In the past, for what reason did Prince Siddhartha give up the throne, leave the royal palace, become a monk, and study the Dharma? Prince Siddhartha saw that people and all things in this world are born and die, changing impermanently, not constant, not permanent, so he became bored with this world, became a monk, and studied the Dharma with the aim of not growing old and not dying! Now, just like Prince Siddhartha, we also, because we are bored with the impermanence of this world, seek to be born in the Pure Land to be forever young, not aging, not dying, not being subject to impermanent changes; that is, we are seeking infinite life and infinite light. What must we use to seek infinite life and infinite light? In all Mahayana sutras, Buddha taught us to learn how to use our True Mind. What is it to use our True Mind? The Sixth Patriarch Hui Neng said: “Originally there is not a single thing.” So, if we know how to keep our True Mind free of anything, a True Mind free of thoughts and without false thoughts, then that is knowing how to use the True Mind! In other words, if there is not a single thought in the mind, then that is the True Mind; if there is a single thought in the mind, then that is a false mind, not the True Mind. If there is not a single thought in the mind, then there will be no aging and no death; if there are too many thoughts in the mind, then there will be quick aging and quick death.

What does it mean to not have a single thought? If we understand that not having a single thought means that there is no thought at all, then there is still a thought, that one thought means that there is no thought at all! So, having thoughts is wrong, having no thoughts is still wrong, both of these thoughts are false minds. In the True Mind, there is neither thought nor no thought; having neither thought nor no thought, then that is the True Mind. This matter is really complicated, making it very difficult for us to understand! Having thoughts is wrong, no thoughts is also wrong, in the end, how can we use the True Mind? Very difficult, very difficult, truly very difficult! Why is it so difficult? Because we ordinary people have not yet entered the realm of One Mind Without Confusion, how can we imagine the True Mind? Because of this problem, Amitabha Buddha showed us skillful means, established the Pure Land Dharma-door, and taught us to recite the Buddha's name with One Mind Without Confusion so that we can easily realize the True Mind. Why can the Dharma-door of Reciting the Buddha's name turn the difficult into the easy? Because from morning to night, if we only recite the name of Amitabha Buddha, then there will be neither thoughts nor non-thoughts. To put it another way, to make it easier to understand, if we do not have a single stray thought from morning to night, then there will be no thoughts; if we only recite the name of Amitabha Buddha from morning to night, then there will be no non-thoughts. Thus, if we only recite the name of Amitabha Buddha from morning to night, then both thoughts and non-thoughts will be cut off; this is precisely Amitabha Buddha's skillful means that can help us easily realize the True Mind. Once we realize the True Mind, we will naturally know how to use it. If we have not yet realized the True Mind, how can we know what it is and use it?

One sentence of Amitabha Buddha is the sound of our Self-nature, the virtue in our Self-nature. Reciting Amitabha Buddha is reciting our True Nature, reciting the equal Self-nature, so the merit of reciting Buddha is limitless and boundless, beyond imagination! Reciting Buddha is the easiest way to realize the True Mind. People of superior capacity clearly understand the true nature of the True Mind and are honest people. People of inferior capacity do not know what the True Mind and Self-nature are, but wholeheartedly believe in the Buddha-nature method and do not give rise to attachments, and are also honest people. These two types of honest people can both realize the True Mind in one sentence of Buddha-nature. Only those who recite Buddha's name half-heartedly, half-believing and half-doubting, find it very difficult to realize the True Mind in one sentence of Buddha-nature. Because the illness of attachment of these women is too severe, Buddha cannot save them. In this life, they recite Buddha's name only to establish affinities with the Buddha Recitation Dharma Door and Amitabha Buddha, but cannot yet attain rebirth.

True mind is an equal mind; if it is equal, it neither increases nor decreases, neither high nor low, neither inside nor outside, neither dirty nor clean; this is the usual practice of all Buddhas. Of the thousand Buddhas who appeared in the Bhadrakalpa, none could have failed to cultivate the True Nature of Equality and yet have been able to perfect Buddhahood. Therefore, those who practice Buddhahood must definitely attach importance to the True Nature of Equality, only when the True Nature of Equality is present can they perfect Buddhahood. If in any realm, we still have the slightest attachment, then there is no equality. Why should we not be attached? If there is attachment, there is discrimination, and so there is no equality. If there is no attachment, there is no discrimination or inequality. Therefore, if we want the True Nature of Equality to manifest, the first thing we must do is to abandon attachment, that is, we must destroy the four aspects: people, self, living beings, and life span. Equality is the nature of the True Mind, inequality is the nature of the deluded mind. To put it more simply, equality is the Undisturbed One Mind; if there is one mind, it is equal; if there are two minds, it is not equal. In our daily lives, we must definitely apply our efforts to cultivate this, we must definitely not be attached to anything in order to be able to become one with life; this is true practice, this is true mindfulness of Buddha! But how do we become one with life? From morning to night, walking, standing, lying down, sitting, putting on pants, changing clothes, eating, receiving things, treating people, etc., we all clearly and distinctly understand one thing: “The True Nature of Equality is equal in everything.” If we do not cling to all people, all things, all events, and all matters, then discrimination will naturally disappear. That is the mind of equality, true wisdom, and also contemplation of Prajna!

Let us think deeply, if the four characteristics do not exist, then how can there be a self? If there is no self, then even if there is karmic obstacles, there is no one to receive them? When Shakyamuni Buddha became a Buddha, did he really eliminate all karmic obstacles from his past lives? The Buddha still could not eliminate all karmic obstacles! However, because the Buddha had destroyed the four characteristics, realized the True Nature of Equality, and there was no longer a self, so even at that time the Buddha saw that the Demon King Ba Tuần was also the Buddha, so no one received his karmic obstacles from his past lives! Temporarily, in Buddhism we call this eliminating karmic obstacles, but in reality there is too much karma, there is no way to eliminate it all. If there is still karma but no one to bear it, then there is no self. If there is no self, then no one to bear the karma! Only those who cling to the ego must bear the karmic retribution. The Buddha has realized egolessness, there is no more ego, so the Buddha never bears the karmic retribution. Therefore, if there is still ego-clinging, there is still karma. If there is no ego-clinging, there is no more karma.

The Diamond Sutra teaches us the true nature of things: “Everything that has form is illusory.” Because all forms are illusory, nothing is not equal. Good forms are illusory, bad forms are illusory, good forms are illusory, evil forms are illusory, pleasing and pleasing are illusory, displeasing and displeasing are illusory, etc. If all forms are illusory, then of course they are all equal. Knowing that all appearances are false appearances, not real, then one should not give rise to false thoughts, discrimination, or attachments to those false appearances, then the mind can be equal. Equality leads to Concentration, Concentration leads to equality! Currently, we are using an unequal mind to recite Buddha's name, so reciting Buddha's name does not have Concentration. Reciting Buddha's name without Concentration, Contemplation will not be successful. Reciting Buddha's name without Concentration, without Contemplation, definitely cannot achieve true wisdom. Once one's mind gives rise to equality in all realms, one's cultivation will be effective, and one will truly enjoy it, and all wishes will be fulfilled according to one's wishes without needing to plan or work hard to create it. In simple terms, such enjoyment is attaining freedom, becoming an Avalokitesvara.

What is an Avalokitesvara? The Infinite Life Sutra teaches phrases such as: “Be at ease with all dharmas,” “Be at ease with all dharmas,” “Be at ease with all dharmas, always at ease, knowing is not distinguished by language,” “Be at ease in doing things, without needing to plan,” “In the city, in the countryside, relatives and precious treasures are not attached,” etc. These are all the mind and conduct of an Avalokitesvara who, through practicing profound Prajna, attains great freedom, and escapes all suffering. Thus, the practice of the Buddha Dharma is to attain freedom! The Buddha taught that if one wants to become an Avalokitesvara, one should not be attached to all dharmas. First, one should not be attached to the language and speech of others. True knowing is not obtained through distinguished language. For example, if someone says that the Buddha has forty-eight Dharma doors, and we understand that according to the sutras, there is eighty-four thousand Dharma doors or countless Dharma doors, that is enough. There is no need to be concerned with whether that number is correct or incorrect. This is called not being attached to language. Second, in all actions, there is no need to plan. We must know how to follow circumstances and not discriminate. Third, whether we are in a crowded urban area or a remote rural area, along with the enjoyments in those places, we are not attached, that is, we are not attached to the appearance of the realm. If we are in a luxurious, comfortable urban area, with delicious food and beautiful clothes, or in a remote rural area, everything is equal, we do not give rise to the mind of attachment to this place being better than that place. If we can do this, then that is the practice of profound Prajna! Such a person is truly a Bodhisattva Avalokiteshvara liberated from all suffering.

In Buddhism, there are three things mentioned: Dharmakaya, Prajna, and Liberation. The Heart Sutra says: Bodhisattva Avalokiteshvara, through practicing profound Prajna, liberated from all suffering. First, we must attain freedom in order to be liberated. If we cannot attain freedom in all dharmas, still have attachments to dharmas, still see a certain dharma as existing or non-existing, big or small, many or few, good or bad, high or low, gain or loss, happy or sad, dirty or clean, etc., then we will be bound to that dharma and cannot be liberated. If we can attain freedom in all dharmas, without attachments, and without worries, afflictions, suffering, and fear, then that is the practice of profound Prajna, attaining true liberation. Therefore, freedom is liberation, liberation is freedom! Avalokitesvara Bodhisattva is liberated from all suffering because he has abandoned all attachments and does not bind himself to any dharmas. As for us ordinary people, we are like silkworms that bind ourselves to the cocoon of our own making. How can we be free? In our daily lives, if we can be free and not have attachments to any dharmas, then that is liberation. After we attain freedom and are free from the bondage of all worldly and otherworldly dharmas, then the true wisdom in our Self-nature will gradually open up, naturally understanding and penetrating all principles, cause and effect, past, present, and future, and the language, letters, and numbers will also naturally come to an end; that is the wisdom of Prajna. At that time, we will see that all the language and numbers mentioned in the sutras are just examples, just symbols to lead to Prajna, and are not Prajna itself. With the Prajna wisdom arising from the True Nature of Equality, we can harmonize body, mind and the world into one entity. At that time, the entire dharmadhatu and ourselves are only one, the Dharmakaya appears, then that is called realizing the True Mind! Because all Buddhas follow this path to realize the True Mind, to achieve the Dharmakaya; therefore, if we want to practice to realize the True Mind, to achieve the Buddha Dharmakaya, then we must also follow this one path.

Truthfulness and equality are the natural nature of the True Mind. Buddhism especially emphasizes the two dharmas of truth and equality and often uses gold to represent these two. Buddha statues are made of gold, even the dharma instruments, palaces and monasteries in the world emphasize the color gold, to represent the true and equal virtue of the True Mind. In the Western Pure Land of Ultimate Bliss, the land is made of pure gold, flat, without mountains, rivers, seas, mounds, pits, holes, thorns, sand, etc., to represent the true and equal nature of the True Nature. In the Shurangama Sutra, it is written: When Bodhisattva Dhyana was still a Bhikshu cultivating virtues during the time of Buddha Universal Light, when he first left home, he made up his mind to repair bridges, repair roads, and do many good deeds like that every day to make offerings to the masses! One day, he knew that Buddha Visākhā would pass by, so he specially devoted all his efforts to leveling the roads so that Buddha could pass by. The Buddha saw that he had such a good heart, so he patted his head and said: “You should calm your mind, then the great earth in the world will all be calm.” We see that, Tathagata Visākhā still says the saying “The supporting retribution follows the main retribution.” So, whenever the mind is calm (main retribution), the country is peaceful (support retribution). The minds of ordinary people of the six realms are not equal, they still have attachments, they still see high and low, straight and crooked, true and false, good and bad, etc., so a Saha world with mountains, rivers, seas, hills, pits, holes, thorns, sand, and dark places, etc., appear, obstructing one's path. In the Pure Land, everyone walks on flat ground made of pure gold, without mountains, rivers, seas, pits, thorns, sand, and all things around emit light to illuminate one's steps. So why is it necessary for the Tathagata to press his toes into the ground to calm his mind? In this world, if we want to maintain a prosperous, stable, peaceful, and beneficial life, we must press our toes to the ground, that is, we must practice the method of calming the mind that Vimalakirti Buddha taught Bodhisattva Trì Địa: “If you should calm your mind, then the great earth in the world will all be calm.”

The Buddha pressed his toes to the ground to teach us to calm our minds. But, how can we calm our minds? Reciting Buddha's name with a single mind without distraction is the method of practice used to calm our minds. Let us think about it, if we have attachments, discrimination, delusions, greed, anger, ignorance, and arrogance, how can we calm our minds? If we continue to do so, our blessings will quickly wear out, so no matter how much we recite sutras and Buddha's name, our blessings will all be completely destroyed. Furthermore, the more you have false thoughts, desires, anger, ignorance, and arrogance, the faster you age and die. What good is that? Some people say that if you age and die quickly, you will be reborn quickly. That is not true! Aging and death and rebirth are two completely different things. Do not wish to age and die quickly in order to be reborn quickly, because that is just a crazy delusion! With one hand we create blessings, but with the same hand we destroy them; all of this is due to not having Prajna, not knowing clearly about cause and effect. Now, if we have tried our best to sweep away the dust of the world, we must also know how to keep it clean forever. Once we have swept away the dust, we must not make it dirty again, so as not to waste time and effort sweeping with one hand and waving with the other. Only when we permanently eliminate afflictions and permanently restore the pure nature of our mind, can we permanently maintain blessings, and not age or die; that is called infinite light and infinite life. Infinite light and infinite life are much better than “blessings like the eastern sea, life like the southern mountains”. Why? Because the lifespans of the eastern sea and southern mountains still have a quantity, while infinite light and infinite life are blessings and lifespans like the Buddha, without quantity, uncountable.

If we truly want world peace, want a warm family, have blessings and eternal life, not to be worn out, then we must definitely cultivate an equal mind from the heart. While cultivating an equal mind, it is best not to read newspapers, not to listen to the radio, not to hang around other people’s houses, not to discuss worldly matters, just honestly recite the Buddha’s name Amitabha and read a copy of the Infinite Life Sutra to keep the mind steady and open up wisdom. A pure mind is the true report; when the true report transforms into the supporting report according to the heart’s wishes, then we can truly understand what true enjoyment in Buddhism is like. When we truly attain the mind of equality and Fundamental Wisdom like the young Sudhana, then we can wander everywhere seeking good knowledge and learning, which is to seek the wisdom of later acquisition. At present, our minds are still not equal, so the more we come into contact with people and the more we seek learning, the more our attachments, discrimination, and delusions increase, and there is no liberation and Prajna. If there is no liberation and Prajna, then of course we cannot achieve the Dharmakaya. The three things of Dharmakaya, Prajna and Liberation cannot be attained in Buddhism, so studying Buddhism is useless.

Currently, we have not yet attained an equal mind, so even though we often listen to sutras and recite Buddha's name a lot every day, we still wander around looking for other things. Cultivating like this for a lifetime is just a waste of effort, it is still useless. Why is it useless? Cultivating without being able to transform the realm of ignorance and afflictions into the realm of eternal bliss, self and purity, isn't that useless? We all want to cultivate a pure and equal mind, we all hope to be able to go to the Western Pure Land of Ultimate Bliss, to bathe in the water of the eight merits in the pond of seven treasures, to walk on the smooth, pure golden ground, to hear the wonderful Dharma sound emitted from all things in that realm. If we want to be like this, we must pay special attention to maintaining an unchanging, equal mind, determined not to be shaken or tempted by external worlds. Only by not being attached to the Buddha Dharma and worldly Dharma can one truly calm one's mind. For those with half-baked roots, that is, those with many attachments, discriminations, and delusions, one must recite the Infinite Life Sutra at least three thousand times, and listen to the Infinite Life Sutra mantra at least three hundred times until one truly believes that every breath, every bite of food, every sip of drink, is nothing that is not cultivating concentration, nothing that is not cultivating a peaceful mind; only then will there truly be nothing to be greedy for, no longer be attached to distinguishing right from wrong; even if one does not give rise to the Buddha Dharma, one's mind will be at peace!

If there is wealth in one's life, one does not need to ask for it, it will come naturally, it will come naturally, and one cannot obtain it by asking for it. If one has it in one's life, it will definitely not be lost; if one does not have it in one's life, one cannot have it even if one tries to force it! Once we are enlightened to this, the mind will naturally be at peace, and naturally no sin will be created. Enjoying blessings without creating sinful karma is truly true, good, beautiful, and wise. It is like bathing in the water of the eight virtues in a pond of seven treasures, walking on the smooth, pure golden ground, listening to the Buddha's voice expounding the wonderful Dharma, all true wishes are naturally and perfectly fulfilled, without any obstacles.

This Infinite Life Sutra says: "People in this world do not see good and evil for themselves. Good and evil, misfortune and fortune compete to create, their minds are confused and dark, constantly creating karma, constantly turning upside down, impermanence is the root, obscure and confused." Currently, we have not yet achieved a pure and equal mind, so while enjoying blessings, we simultaneously create serious sinful karma without even knowing it. Even when we are creating karma, we mistakenly think that we are doing good deeds. Today, the Buddha gives us the Infinite Life Sutra to teach us clearly about cause and effect, how to enjoy blessings, and do good deeds in true, good, beautiful, and wise. Those who practice the Infinite Life Sutra learn how to use the True Mind to transform ignorance and afflictions into Bodhi, to be able to enjoy without creating karma, and to achieve a pure and equal mind, to realize the three virtues of Dharmakaya, Prajna and Liberation in one sentence: Amitabha Buddha. Therefore, we must know that the word Amitabha Buddha is the wonderful sound, the wonderful sound of the True Mind Self-nature!

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