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The Infinite Life Sutra states that “one will immediately be born in the Infinite Life realm,” meaning there is no turning back in terms of time. As soon as one emerges from the lotus flower, one immediately sees Amitabha Buddha and hears him speak the Dharma, without wasting a single moment. It is the same in the Land of Ultimate Bliss; this world is no different. Because in the previous life, “that person’s wisdom was not clear and his understanding of the sutras was little,” now, although he hears the Buddha’s teachings, because his defilements have not been eliminated, his attachments and views still remain, he does not truly believe and understand the Buddha’s profound teachings. Therefore, we need to learn a lot, practice, and increase our wisdom, only then can we penetrate the Tathagata’s Dharma treasury. Because we hear the Buddha’s Dharma and understand the Buddha’s intentions, our minds are opened and we understand, so the sutra says, “By listening to the sutras and dharma, we will gradually be joyful and enlightened.” Now, when we study the Infinite Life Sutra, it is no different than listening to Amitabha Buddha preaching the wonderful Dharma in the Western Paradise. However, because our defilements have not been eliminated, our attachments and views still remain, so we need to practice and learn a lot to increase our wisdom. When we understand the Buddha's teachings clearly, our minds will gradually open up, understand, and be happy. Therefore, the ancients said: "Reading a book a thousand times will help you see its meaning."

The old monk Tinh Khong said: "Let me ask you, have you read the Infinite Life Sutra a thousand times? If not, then you should read it slowly. You must read a lot and listen a lot, absolutely do not miss the opportunity." Indeed, if we want to learn, the only way is to practice for a long time, only then can we control our afflictions, only then can we expand our wisdom. There is no reason why we will be enlightened after just one hearing. That is also the intention that the Buddha taught in this sutra: "Listen to the Dharma, gradually you will also understand and be happy." At present, we cannot reach the state of enlightenment due to two main reasons: The first reason is that we have listened to the sutras too little, the second reason is that our afflictions and habits from beginningless time until now are too heavy. Because listening to the sutras a lot will help us to resolve our afflictions and habits from beginningless time, the Buddha taught: "Listening to the sutras and dharma will gradually lead to joy and liberation." Only when we resolve our afflictions and habits can we reach the state of enlightenment. If we listen to the sutras but cannot resolve our afflictions and habits, at least it can control our afflictions and habits, not allowing them to easily arise and manifest. That is the benefit of listening to the sutras. Therefore, listening to the sutras is very important.

Venerable Master Chin Kung said, listening to the sutras two hours a day is only enough to remind us, there are still twenty-two hours of delusions, confusion and insanity that arise. If we listen to the sutras for eight hours and recite the Buddha's name for eight hours a day, the chance of delusions arising will probably be less. Nowadays, we do not have effective practice because we listen to the sutras too little. He advised us to listen to only one tape of lectures a day, not to listen to many tapes. If we listen to it once, we do not understand it, but if we listen to it a second time, we understand a little bit, if we listen to it a third time, we understand it even more deeply, and if we listen many times, we will understand more clearly. Since ancient times, the great monks who studied Buddhism all had to use this method! We are no exception when studying Buddhism. Listening to it many times a day, diligently and without stopping, at that time our mind will be settled, and in our mind we will control our wandering thoughts, and not give our mind time to arise wandering thoughts by listening to and reciting the sutras. Practicing like this for a long time, we will gradually attain meditation. That is also the Buddha's advice in the sutra: "Listening to the sutras and dharma, gradually we will also be enlightened and happy." The mind that is “happily enlightened” is the realization of meditation.

Achieving meditation is not achieved by sitting cross-legged with the face turned to the wall. This type of meditation requires a very high level of practice, and is difficult for ordinary people like us to achieve. Every day we listen to the sutras and contemplate the meaning of the sutras, and each day we will have fewer thoughts and ideas when facing all things and events in the world. When the time and conditions are ripe, we will suddenly have a great enlightenment; that is why the sutra says: “Listening to the sutras and dharma, we will gradually have joyful enlightenment.”

What is the reason we cannot transform our present state? It is because we have not yet thoroughly understood the Buddhist scriptures. Although we have read and listened to a sutra many times, we have not truly understood it. What we have heard is only superficial, only the outer layer of the skin, but in reality we have not yet entered into the Buddha's wisdom, so we cannot master ourselves in the present state, and afflictions and habits continue to arise and act as before. Reading sutras, listening to sutra lectures and contemplating the sutra texts will help us see through and understand the true nature of reality. What is the true nature of reality? As the Diamond Sutra says, all dharmas are just dreams, illusions, bubbles, and shadows, they are empty. That is the true nature of reality!

Old Master Chin Kung also said: “The true nature of reality is that all sentient beings are Tathagata Buddhas.” We have heard these ideas many times in Mahayana sutras, but we still do not truly understand them, so we cannot penetrate the Buddha's wisdom. Therefore, we must continue to read, recite and listen to sutras more and more to gradually understand them more clearly. When we truly understand the true meaning of Tathagata, we will suddenly have great enlightenment. Why is this? Because in reading, reciting and listening to sutras, there are all the methods of cultivating Precepts, Concentration, and Wisdom. Only when we truly understand and truly see through them, can we completely let go. Let go of what? Let go of our prejudices, delusions, discrimination, and attachments. When we can let go of all of these things, then our body and mind will be pure, empty, and light. That is the attainment of meditation, in which there is wisdom. Both concentration and wisdom are balanced, not the concentration of Hinayana, then it is called great enlightenment. That is why Second Patriarch Thien Dao said: “Reading sutras and reciting Buddha’s name every day without interruption is the cause that helps an ordinary person be reborn in the highest grade.”

Of all afflictions, the greatest obstacle is desire. Because we cannot let go of desire and preferences, our minds often give rise to afflictions. Desire and preferences are “selfishness” and are also the reason why we have thoughts and ideas. When we can uproot the root of “selfishness,” then we will be saved. If the root of “selfishness” is not uprooted, then our cultivation will have no power? Seeing someone else in trouble and not helping them out of fear of getting yourself involved is “selfishness.” People who can eradicate the root of “selfishness” will be extremely free and at ease. They can do all worldly things while their mind remains in a balanced state of concentration and wisdom; that is truly a person of great enlightenment. Venerable Master Chin Kung taught that the key to success in all dharmas is to be studious. Studiousness is to be responsive! Being able to be responsive to all Buddhas, Bodhisattvas, and good friends and wise people to come and help you is being responsive. We must start our studies right here. After meeting Amitabha Buddha, we will have all the supernatural powers, travel to all Buddha realms to make offerings to the Buddhas and freely practice the Dharma of merit according to Amitabha Buddha's original vow, so the sutra says: "Also able to make offerings to all the countless Buddhas, practice the merits."

In the sutra, Shakyamuni Buddha called out the name of Amitabha Buddha to warn the masses to listen attentively to the Buddha's teachings: "Amitabha, you should all know that doubts are great harm, causing great loss of benefits, therefore you must clearly believe in the Buddha's Supreme Wisdom." If you want to clearly believe in the Buddha's Supreme Wisdom of Amitabha Buddha, you cannot help but uphold and recite the Amitabha Sutra; that is something that of course does not need to be explained! If you can explain this sutra to others, your understanding of the Buddha's wisdom will increase even more quickly. Why? Because that person has all three powers: the power of self, the power of others, and the power of merit.

There are many Bodhisattvas who have not yet heard the Infinite Life Sutra, so they still have doubts about the Pure Land Dharma and have regressed from the fruit of Anuttara-samyak-sambodhi. Regarding this problem, Bodhisattvas still have doubts, let alone ordinary people of Mahayana and ordinary sentient beings. If Bodhisattvas still have doubts about the Buddha's wisdom in the Infinite Life Sutra and still lose great benefits, then we ordinary people must have clear faith in the Buddha's wisdom, deeply understand the Infinite Life Sutra, so as not to lose great benefits. Having clear faith in the Buddha's wisdom is also clearly recognizing the means of salvation and the blessings of Amitabha Buddha for sentient beings in general and for oneself. Because of thoroughly understanding the Buddha's wisdom up to the Tathagata's Supreme Wisdom, there is no more mistaken belief, so seeing the Buddha come to give prophecies for oneself is a natural thing, there should be no more doubts. Furthermore, if the practitioner has personally met Amitabha Buddha to give him a prophecy of rebirth, then at the time of death, being reborn in the Pure Land is a matter of course; just like a small boat following the cool, fresh wind, overcoming all high mountains, vast seas, and distant obstacles, bringing him to the place he wants to go without having to spend any effort; that is the greatest benefit.

Why is seeing the Buddha the greatest benefit? Because after seeing the Buddha and being reborn in the Pure Land, he immediately attains Non-Retrogression until the state of Unsurpassed Bodhi. Although we are ordinary people filled with karmic obstacles, afflictions, and false thoughts, if we can truly give rise to the Bodhi mind, it is the “First Awakening of the Bodhi Mind of a Bodhisattva.” The unsurpassed Bodhi mind is the mind that aspires to become a Buddha. The mind that aspires to become a Buddha is the mind that saves sentient beings. The mind that saves sentient beings is the mind that takes sentient beings to the land where the Buddha is. The Master of Tiantai said: Bodhisattvas belonging to the Faith Position in the Separate Teaching, are like threads of silk floating aimlessly in the sky. Therefore, “Bodhisattvas of the Beginning Mind” are still in great danger of falling. This also clearly states: Even though they are truly Bodhisattvas, if they have doubts about Amitabha Buddha’s method of reciting the Buddha’s name, they will still lose great benefits, let alone us ordinary people. Therefore, if we ordinary people want to end all doubts, we cannot help but accept the Infinite Life Sutra.

The World-Honored One abides in true wisdom to enlighten and manifest the True Reality, also because he wants to save the masses, to give them true benefits, difficult to encounter, difficult to see like the rare appearance of the Udumbara flower. Now that the one who is difficult to encounter has been met, and what is difficult to hear has been heard, and we refuse to believe and accept, then we are truly ungrateful to the Buddha, so the sutra says “losing great benefits,” that is, not receiving the “true benefits” that the Buddha bestows upon living beings. Furthermore, the Pure Land Dharma-door, the One Vehicle Vow Ocean, the six-character Holy Name, faith and vows in reciting the name, and immediate attainment of non-retrogression are the truest of all truths, the greatest of all great benefits. Those who do not believe and do not accept this Dharma-door will forever lose that great benefit.

The Thousand-Armed Sutra teaches: “If one gives rise to doubt and does not believe in this Dharani, one should know that one will forever lose that great benefit. In hundreds of thousands of eons of transmigration in the evil paths, there will be no time to get out, one will never see the Buddha, will never hear the Dharma, will never meet the Sangha.” This sutra clearly shows that those who are doubtful and will not accept and uphold this sutra will lose that great benefit. The Ten Rebirths Sutra also says: “If there are good men and good women who have true faith in this sutra, love this sutra, observe it, and guide living beings, then the speaker and the listener will all be reborn in the Buddha Amitabha's land. If there are such people, from today on, I will always send twenty-five Bodhisattvas to protect those people, always causing them to be free from illness and worry, so that whether they are human or non-human, they will have no opportunity to disturb them. Walking, standing, lying, or sitting, regardless of day or night, will always be at peace.” The sutras have clearly stated the harm of not believing in this Infinite Life Sutra, and the great benefit of believing in this sutra. Which things should be abandoned and which things should be followed, we must ourselves carefully consider the Buddha's true advice!

Next, the sutra talks about the great harm of slandering the Pure Land sutras. The Sutra of Ten Rebirths teaches: “In the future, in Jambudvipa, if a bhikshu or bhikshuni sees someone reciting this sutra and becomes angry and slanders it, then because of slandering the true Dharma, in this life, that person will develop serious illnesses, his physical faculties will be incomplete, he will be deaf, blind, mute, stuttering, have dropsy, be possessed by ghosts, unable to sit or lie still, unable to live, unable to die. Or when he dies, he will fall into hell, and for eighty thousand eons, he will suffer great pain. For hundreds of thousands of eons, he will never hear the name of food or water. Only after a long time can one escape and be born as a buffalo, horse, pig, or goat, being killed by people and suffering great hardship. Only after that can one be reborn as a human being, often being born into a lowly family, for hundreds of thousands of lifetimes without freedom, never hearing the name of the Three Jewels. Therefore, for those who are faithless and unwise, do not preach this sutra.”

Buddha has clearly said that “doubt or belief” although only belongs to one thought of the person, but they create “misfortune or blessing” that are as different as heaven and earth in countless kalpas. Therefore, Buddha taught: “One must clearly believe in the Buddha’s Supreme Wisdom,” that is, one must believe, love, uphold, and recite the Infinite Life Sutra. Why? Because this sutra is the Supreme Wisdom of Amitabha Buddha. The key to our life and death cycle is only two consciousnesses: Mind power and Karma power. Mind power is the mind with many connections, when we come to a situation, we will follow the connection that is the heaviest. Karma power is like a strong creditor pulling us. Although karma power is great, mind power is even greater. Because karma has no self-nature, it completely depends on the mind, so when the mind focuses on something, it makes the karma of that thing increase and become stronger. For example: If we use this focus to practice Pure Land, then Pure Land Karma will become stronger than all other karma, when dying, decide to be born in the Western Pure Land. Just like a big tree and a high wall, leaning towards the West, one day it will also have to fall towards the West.

What is the focus? When we practice Pure Land, the two focuses are: deep faith and strong vow. Because our mind has deep faith and strong vow, all evil teachings cannot shake us, all external circumstances cannot shake or drag us. That deep faith and strong vow is called the focus. Using this focus to recite Buddha's name, the pure karma will become stronger and gradually mature. When the pure karma of the Pure Land is mature, then of course the contaminated karma of Saha must stop. Like that, when dying, even if we want to see the scene of samsara, it cannot appear; even if we do not want to see the scene of Pure Land and Amitabha Buddha, that scene will still appear clearly before our eyes. Therefore, in normal times, we must practice to mature that deep faith and strong vow, then when dying, we will not fall into the path of different.

Like the ancient sages when they were about to die, the Devas from the six heavens played music, held banners, and came one after another to welcome them. Yet they still resolutely refused, only wholeheartedly waiting for Amitabha Buddha to appear before they would leave. We see, the moment of death is a scene of the four elements dispersing, extremely painful, the Devas coming to welcome them is a wonderful and wonderful scene! Yet those beautiful heavenly scenes still did not change the minds of the ancient sages; that is truly deep faith and strong vows. If we do not diligently practice faith and make our vows ten-fold firm, then when we are about to die and encounter wonderful heavenly scenes appearing, how can we control ourselves? Therefore, the Twelfth Patriarch, Master Ji Jing, advised: "Suppose that when we are reciting the Buddha's name, suddenly Bodhidharma appears and tells us to abandon Pure Land practice and practice Zen to attain enlightenment immediately, we would also refuse and not dare to obey. Or even if Shakyamuni Buddha appeared and said that there is another Dharma door other than Pure Land, teaching us to abandon Buddha-recitation to practice that other door, we would still bow and refuse. Only by remaining steadfast in this way can we be called to have deep faith. Furthermore, if a red-hot iron ring were to rotate over our heads, we would not lose our will to be reborn because of that suffering. Or if the most mysterious scene of the Chakravartin King appeared, we would not, because of that joy, temporarily forget to recite and pray to go to the Pure Land. Even if we encounter extreme adverse or favorable circumstances like that, if we do not change our mind, that is called a fervent aspiration!

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