The samadhi of mindful Buddha-recitation has a long tradition. It began when the venerable Huiyuan established the first Lotus Society on Mount Lu, initiating the practice of pure conduct during the six periods of the day. This set a timeless example for all. Although this method is said to be powerful and easy to progress, few practitioners in these latter days achieve remarkable results. The real reason is that their faith and vows are not sincere, so they cannot guide their virtuous actions toward the ultimate goal of rebirth in the Pure Land.

Now that we have gathered a wide circle of good companions to cultivate the pure cause together, if we do not carefully examine our initial motivation, how will we know the essential path to escape suffering? All of us who join this assembly must possess genuine faith. Without genuine faith, even if we recite the Buddha's name, observe vegetarianism, release living beings, and cultivate merit, we are merely worldly good people who will be reborn in good realms to experience pleasures. But while experiencing pleasure, we create karma. Having created karma, we will certainly fall into suffering. Seen with the true eye, such people differ from icchantikas and candalas only by a hair's breadth. How can such faith be considered genuine?

What is genuine faith? First, we must truly believe that mind, Buddha, and all beings are not three different things. I am a buddha who has not yet awakened; Amitabha is a buddha who has already awakened. Our enlightened nature is no different. Even though I am confused, deluded, and upside-down, this enlightened nature has never been lost. Even though I have been turning in samsara for countless eons, this enlightened nature has never moved. Therefore, we should not look down on those who have not yet awakened—the moment they turn their light inward, they recover what they originally had.

Second, we must truly believe that I am a buddha in principle and a buddha in name, while Amitabha is the buddha of ultimate fruition. Though these two positions are as far apart as heaven and earth, if I do not single-mindedly recite that Buddha and seek rebirth in his land, I will inevitably drift with my karma and experience immeasurable suffering. As it is said, when the dharma-body flows through the five realms, it is not called a buddha, but a sentient being.

Third, we must truly believe that although my obstacles are deep and my karma heavy, and I have long dwelt in the realm of suffering, I am still a sentient being within Amitabha's mind. And although Amitabha, adorned with myriad virtues, is far away in a land a hundred thousand billion buddha-fields from here, he is a buddha within my mind. Since our mind-nature is not two, naturally our responses will connect. My earnest longing will certainly move him; his compassion will certainly respond. This is like a magnet attracting iron—there is no doubt. As it is said, "The Buddha thinks of sentient beings as a mother thinks of her child. If the child thinks of the mother as the mother thinks of the child, then mother and child will not be far apart, even through many lives. If a sentient being's mind recollects and recites the Buddha, whether in the present or the future, they will certainly see the Buddha and be near the Buddha."

When one possesses such genuine faith, even the smallest good deed or the tiniest merit can be dedicated to rebirth in the Western Pure Land and adorn that pure land. How much more so with observing vegetarianism and precepts, releasing living beings, giving, reciting the Mahayana scriptures, and making offerings to the Triple Gem? How could these various good deeds not suffice as provisions for the Pure Land? It is only because one's faith is not genuine that one sinks into conditioned existence.

Therefore, in our practice there is no other essential method. If, throughout the day and night, we add these three kinds of genuine faith, then all our actions will need no change of course. If anyone wishes to abandon this gateway and seek other profound and mysterious practices, there are many masters and traditions everywhere, with banners of dharma-teaching standing side by side. One can inquire at any such place; there is no need to join this society. But if our desire for fame is forever extinguished, and our original vows are the same, then when the time and conditions are right, we may happily gather together. The memory of the ancient lotus water-clock and the wicker sedan chair lingers; past and present are one, and the lingering tradition has not died out. May we become a bridge for close connection in future lives, and in this life, may our practice be a support and inspiration. Let us encourage one another.