We who cultivate the Pure Land view all realms as Amitabha Buddha. We constantly recite the name of Amitabha Buddha, and only by doing so can we recite it well. In favorable conditions, the attachment to desires arises – Amitabha Buddha. In adverse conditions and unfavorable circumstances, the mind of resentment arises – Amitabha Buddha. Everything is attributed to Amitabha Buddha – excellent! In our hearts, in our words, and in our actions, there are no other miscellaneous thoughts except for Amitabha Buddha. This is called single-minded recitation, this is called continuous mindfulness of Buddha, this is called exclusively reciting Amitabha Buddha.

To be awakened and not deluded is the mind of Bodhi. When Amitabha Buddha is in the mind, it is awakening; when there is no Amitabha Buddha, it is delusion. This is truly not false. Why does Amitabha Buddha disappear when different realms manifest? We haven't guarded this well, haven't been vigilant, so our efforts are not effective. We need to stabilize and guard this aspect, and then our efforts will become effective.

Consider all favorable and adverse conditions, good and bad karmic connections, as the most excellent conditions for self-cultivation. Good people are Amitabha Buddha, and even bad people are Amitabha Buddha. Your state of mind will then transform. When your mind is completely focused on Amitabha Buddha, both favorable conditions and good karmic connections are Amitabha Buddha, and adverse conditions and bad karmic connections are also Amitabha Buddha. Why do they appear? They appear to eliminate my karmic obstacles. Favorable conditions and good karmic connections eliminate my good karma obstacles, and good karma is also an obstacle. Adverse conditions and bad karmic connections eliminate my bad karma, and you can see that both good and bad karma are eliminated, and a pure heart manifests.

How to eliminate them? If you remain unmoved, favorable conditions and good karmic connections won't give rise to greed; adverse conditions and bad karmic connections won't give rise to anger. When good things happen, it's not bad; if these realms didn't exist, where would you eliminate them? External environments are neutral, neither good nor bad; goodness and badness are based on your own thoughts. If you think it's good, or if you think it's bad, both are wrong. In essence, there is no self; where is the external environment? In the Mahayana teachings, we are taught to observe that 'all phenomena are illusory.' Favorable conditions and good karmic connections are illusory, and adverse conditions and bad karmic connections are also illusory. This is what is taught in the general Mahayana teachings.

Reciting together is ignorance; it is delusion. Because in the inherently pure mind, there is originally nothing; there are no thoughts. As soon as a thought arises, immediately awaken and recite 'Namo Amitabha Buddha.' Why? When a thought arises, you realize that you are deluded. Namo Amitabha Buddha, and I am awakened again. With one awakening, deluded thoughts disappear. Therefore, in the initial stages of practice, recite together and immediately replace it with 'Amitabha Buddha.' Because when a thought arises, it is delusion and affliction. This phrase 'Amitabha Buddha' is enlightenment; it is awakening. It immediately suppresses afflictions. This method of recitation is correct.

Replace all deluded thoughts, distinctions, attachments, and fantasies with this phrase 'Amitabha Buddha.' This phrase can suppress distinctions, attachments, and fantasies. If you can truly suppress them for six months, your efforts will become solid. If you can suppress them for three years, you will certainly attain it. You have already realized the samadhi of reciting Buddha. That is genuine achievement.

Don't let worldly, miscellaneous thoughts occupy your mind. This is the greatest harm to us. It's wrong. When thoughts arise, think of Amitabha Buddha; when speaking, say Amitabha Buddha; never depart from the recitation of Amitabha Buddha. Replace all deluded thoughts with this single thought, sweeping away all delusions. With this one thought, you are a true practitioner of reciting Buddha. Without doubt, without mixture, without interruption. At the moment of death, you will definitely be reborn in the Pure Land.

Don't fear the arising of deluded thoughts. Why? If deluded thoughts don't arise, you become a saint, not an ordinary person. Deluded thoughts will definitely arise externally, but beware of being slow to realize. With one realization, in our Pure Land school, what is the realization? The phrase 'Namo Amitabha Buddha.' This is realization. Without Amitabha Buddha, the seven emotions and six desires arise. Everything leaks away. Therefore, this method of practice is easy here. Never depart from the continuous recitation of Amitabha Buddha. Everything is Amitabha Buddha. You achieve perfect merits, genuinely without leakage. Then you understand the wonderfulness of the Pure Land school, which cannot be found among the eighty-four thousand Dharma doors. Many people like to practice this, and many people attain realization from the very beginning. It's not accidental.

If you recite this phrase for a long time, but your recitation is not good, how do you know it's not good? Because afflictions still exist. In your daily life, in your dealings with others, there is still greed, anger, ignorance, and arrogance. This means your efforts are not effective; afflictions grow every day, and wisdom is not seen. If your efforts become effective, afflictions will decrease, wisdom will increase, and joy in the Dharma will fill your practice.

Do you still have gain and loss in everything? Do you still have preferences? As long as there is gain and loss and preferences, you are determined to be an ordinary person. Your efforts are not effective; even if you recite the Buddha's name a hundred thousand times a day, it's still not effective. It might be slightly better than not reciting at all, but your efforts are truly not effective. If you don't have gain and loss, preferences, and don't discriminate in all dharmas, then, as I tell you, your recitation of Buddha, bowing to Buddha, chanting sutras, and contemplation are all effective.

We must distance ourselves from all distinctions and attachments. Don't grasp onto anything, don't discriminate; go along with conditions, everything is fine. Don't calculate, and never depart from the recitation of Amitabha Buddha. The length of time we live in this world is irrelevant. There is no concern in our hearts about tomorrow. Dying tomorrow is fine, or living another ten or twenty years is also fine. Entrust everything to Amitabha Buddha; he truly takes care of you. This person is trustworthy; what he says, he does. If we sincerely and according to the Dharma request, there is nothing he won't agree to. Therefore, honestly recite, and you will be correct; there is no mistake. Once truly understanding, comprehending, clarifying the principles of cause and effect, and realizing the true facts, that is genuine awakening. No longer engaging in unwholesome actions, making a firm resolution not to engage anymore – in this lifetime, I am determined to transcend the six realms and enter the ten Dharma realms. This is the power of karma. With this understanding, you will truly engage, and true engagement is great virtue, immeasurable blessings. Conducting oneself in a righteous manner, never departing from reciting Amitabha Buddha – one thought corresponding to one Buddha, every thought corresponding to reciting Buddha, in resonance with Amitabha Buddha.