The great master Shan Tao said that "If you seek to learn and understand Buddhadharma, you should start with the mundane and proceed from there.  As to practice, select the method you feel is best suited for you, stay with it and concentrate on it.  This is the only way to obtain real benefit.  Any other approach will take you through countless rounds of birth and death for many kalpas to come."  Pure Land is adaptable to principle and to potential, both.  One can enter the Path through either of the two gates described as follows: The customary one leads to wisdom by means of meditation and self-discipline; eventually delusion is eradicated and truth is attained.  The other is the path Pure Land.  It consists of holding and reciting the Buddha's name and surrendering to the Buddha's compassion; combined, the two features lead a practitioner to rebirth in Pure Land.  It is called the particular path.

By analogy, to paint a landscape requires countless brushstrokes whereby the paint is applied one stroke at a time.  By that method the painting is developed and completed.  Using a camera, one glance and one click of the camera replace the glances and the brushstrokes typical of the painting process.

Using another example, one needs many steps when walking to one's destination, but the use of a vehicle reduces considerably the time and energy needed to complete one's journey.  I would like to mention at this time the manner in which teachings are assimilated as confirmed by saints.  The first stage is holding the teaching; the second is cultivation and the third, complete understanding.  There is no further need of study thereafter.  The teachings should encompass and illumine all dharmas excluding none.  In the practice of Ch'an, the adept must pass through three gates; without this structure the practice turns into blind or aimless activity and he/she is bound to fall into a pit.

One of the essential scriptures of the Pure Land school is called the Amitabha Sutra, and contains teaching not requested by an audience.  The first sentence tuns as follows: "To the West from here, beyond millions of buddhalands, there is a world named Utmost Joy, where the Buddha named Amida is preaching now".  Whoever wishes to be reborn in the western Pure Land should vow to that effect, and from then on recite sincerely and without interruption the Buddha's name to fulfill his/her vow.  In that region one's own buddha-mind can be perceived in the same way the sravaks and other great sages perceived it.  It is a view held by the Buddha himself, and therefore we should entrust ourselves to it and adopt it for our own.

It is no longer necessary to seek another way.  The standard method is rooted in the three studies, namely discipline, meditation and wisdom.  Discipline is required to sustain meditation, meditation fosters wisdom and wisdom servers ignorance and delusory views that deceive consciousness.  That method is clear cut, but there have been concerns about back-sliding in cases where those of inferior capacities could not overcome their limitations.  The Pure Land practice is different because it relies on an "other-power," which assists practitioners in overcoming their problems with practice.  With Amitabha's help they can be reborn in the western Pure Land.  Whoever follows the customary approach to practice is expected to relinquish delusory thought patterns and failing that cannot leave this Saha world where saints and villains dwell side by side.  The Pure Land sect advocates the view that relinquishing delusions and acquiring wisdom are not necessary prerequisites for liberation from the three realms.  Those reborn in the western Pure Land have broken off their root of birth and death forever.  When practicing according to Pure Land teachings, the adherents do not seek enlightenment nor wisdom, nor do they relinquish their delusions.  It is a direct and easy practice.  It is my sincere conviction that we are not able to become buddhas at present, and there is neither the evidence of evil karma being eradicated, nor the assurance that it will not be produced again in the future.  Concentrating on practice according to Pure Land and surrendering to the Buddha's compassion leads to rebirth in Pure Land with one's karma, whatever it may be.  The other option may mean further rounds in the six realms, in the three ways.  We ought to give some thought to our last moments and to the liberation from birth and death.  How can we avoid facing past evil karma in our last moments?  If we cannot exit the rounds of birth and death in this very life, when will we have another chance?  In the three unhappy realms there are no guarantees regarding our defilements.  If we can come to understand by means of our faith and resolve to practice, we would be drawing benefit from this great opportunity.  Do not be swayed by pride; it might mean sinking into the ocean of suffering till the end of time.  It should be clearly understood that the goal of Buddhaharma is to end the cycle of birth and death; we cannot succeed if our practice is perfunctory and that would be a great pity.