This is mindfulness of the Buddha through contemplative reflection.
3. Mindfulness of the Buddha through contemplative visualization. This means reciting "Namo Amitabha Buddha" while facing an image of that Buddha. One should recite the phrase very clearly, hear it very clearly, and keep it very clearly in mind.

4. Mindfulness of the Buddha's Real Appearance. This is just Chan meditation. When we meditate, we investigate the question, "Who is reciting the Buddha's name?" We recite "Namo Amitabha Buddha" for two weeks, and then we try to find out who is reciting the Buddha's name. We have to find out "who" and not lose the "who." If we lose it, then we won't be able to get home. If we can't get home, we won't see Amitabha Buddha.

One with Proper Faith, Proper Vows, and Proper Practice

Faith, vows, and practice are the three prerequisites of the Pure Land Dharma-door. One who goes on a journey takes along some food and a little money. One who wishes to go to the Land of Ultimate Bliss needs faith, vows, and the practice of holding the Buddha's name.

Faith is the first prerequisite, for without it one will not have an affinity with Amitabha Buddha in the Land of Ultimate Bliss. You must have faith in yourself, faith in the Land of Ultimate Bliss, as well as in cause and effect, noumenon and phenomenon.

What does it mean to believe in oneself? It is to believe that you certainly have the qualifications necessary to be born in the Land of Ultimate Bliss. You should not take yourself lightly and say, "I have committed so many offenses, I can't be born there." Suppose you have created karma involving heavy offenses, well, now you have a good opportunity: you can "take your karma with you into rebirth." That means that regardless of the offenses you have committed in the past, you can still be reborn in the Land of Ultimate Bliss, and that karma goes along with you. However, you need to know that the karma you can take is karma you have already created, not karma that you continue to create. Karma you have already created is the karma from previous lives. Karma you continue to create will ripen in the future. What you can carry is offenses that come from karma created in the past; what you cannot carry is offenses from karma you create now that will ripen in the future. No matter what you have ever done, not withstanding any kind of offenses, you can now change your faults and reform your conduct, stopping evil and becoming wholesome. Then you can take those previously-created offenses with you to the Land of Ultimate Bliss. But continuing to create karma will keep you from being able to go.

Secondly, you must have faith in the Western Land of Ultimate Bliss which is hundreds of thousands of millions of Buddhalands from here. Before he realized Buddhahood, Amitabha Buddha, as the Bhikshu Dharma Treasury, vowed to create the Land of Ultimate Bliss where living beings of the ten directions who vowed to be born there could gain rebirth by reciting his name. There is no need to do anything else; it is easy, simple, convenient, and interpenetrating--yet it doesn't cost a thing and doesn't waste energy. This Dharma-door can be considered the highest and most supreme, for if you just recite, "Namo Amitabha Buddha," you will be born in the Land of Ultimate Bliss.

It is also necessary to believe in cause and effect. Believing in cause is to believe that in the past you have planted good roots that now enable you to believe in this Dharma-door. Without good roots, no one can encounter this Dharma-door of reciting the Buddha's name, or any other Dharma-door, for that matter. Because of the good roots you planted in the past, you can now encounter the Pure Land Dharma-door of faith, vows, and holding the name. But if you don't continue to nourish the good roots you planted, then you won't be able to reap the fruition of Bodhi in the future. That is why you must believe in cause and effect; believe that in the past you already planted causes for Bodhi and so in the future you will certainly reap the fruition of Bodhi. The principle is the same as planting a field: the seeds must be watered and nourished before they can grow.

Finally, one must have faith in phenomenon and noumenon. The specific phenomenon is this: Amitabha Buddha has a great affinity with us and will certainly guide us to Buddhahood. The noumenal principle is this: We know the great affinity exists because without it we would not have met the Pure Land Dharma-door. Amitabha Buddha is all living beings and all living beings are Amitabha Buddha. Amitabha Buddha became Amitabha Buddha by reciting the Buddha's name, and if we recite the Buddha's name, we, too, can become Amitabha Buddha.

We should cultivate according to the phenomena and the noumenal principle. The Avatamsaka Sutra speaks of four Dharma Realms:

1. The Dharma Realm of Unobstructed Phenomena
2. The Dharma Realm of Unobstructed Noumena
3. The Dharma Realm of Noumena and Phenomena Unobstructed
4. The Dharma Realm of All Phenomena Unobstructed

Considering the four Dharma Realms, and speaking from the standpoint of our self-nature, we and Amitabha Buddha are united in one, and therefore we have the qualifications to realize Buddhahood.

< Amitabha Buddha is the Amitabha Buddha within the minds of all living beings, and living beings are the living beings within the mind of Amitabha Buddha. Due to this interconnection, there are phenomena and the noumenon. However, you must believe in this principle and energetically practice it by reciting the Buddha's name; you cannot get lazy. Your recitation of the Buddha's name should increase day by day, not decrease.

Having discussed faith, we will now discuss vows. What is a vow? When you want something, when your thoughts tend toward a certain thing, your mind has a wish, then you make a vow. In Buddhism there are four vast vows:

I vow to save the limitless living beings.
I vow to cut off the inexhaustible afflictions.
I vow to study the immeasurable Dharma-doors.
I vow to realize the supreme Buddha Way.

All Buddhas and Bodhisattvas of the past, present, and future practiced the Bodhisattva conduct and attained Buddhahood by relying on these four great vows.

But in order to make vows you must have faith. First, believe there is a Land of Ultimate Bliss; secondly, have faith in Amitabha Buddha; thirdly, believe that you and Amitabha Buddha have a great affinity, and that you can certainly be born in the Land of Ultimate Bliss. With faith in these three things, you may then make the vow, "I desire to be born in Amitabha's country." There is a saying,

"I want to be born in the Western Pure Land."

I want to be born there. Nobody's forcing me to go; nobody's dragging me there. Although Amitabha Buddha has come to guide me, I'm going as a volunteer because I want to be close to him. I want to be born in the Land of Ultimate Bliss and to see Amitabha Buddha when my lotus flower opens. I want to meet the Buddha and hear the Dharma." These are the vows you need.

Then you must practice. How? Recite the Buddha's name, saying "Namo Amitabha Buddha, Namo Amitabha Buddha..." as if you were trying to save your head from the executioner, running ahead to keep your head.

Faith, vows, and practice are the travel expenses for rebirth in the Land of Ultimate Bliss. They are your ticket.

The Song of Mindfulness of the Buddha, the Dharma, and the Sangha

As we recite "Namo Amitabha Buddha" we each create and adorn our own Land of Ultimate Bliss. We each accomplish our own Land of Ultimate Bliss which is certainly not hundreds of thousands of millions of Buddhalands from here. Now, the Land of Ultimate Bliss really is hundreds of thousands of millions of Buddhalands away; and yet it doesn't go beyond the very thought we are having right now. Since it's right in our hearts, we say it's not hundreds of thousands of millions of Buddhalands from here. The Land of Ultimate Bliss is the original true heart, the true mind, of every one of us. If you obtain this heart, you will be born in the Land of Ultimate Bliss. If you don't understand your own original true heart, you will not. Amitabha Buddha and living beings are not distinct--that's why I say the Land of Ultimate Bliss is not so far away. In one thought, turn the light within. Know that originally you are the Buddha, and your original Buddhahood is just the Land of Ultimate Bliss.

For this reason, you should cast out your defiled thoughts, your lustful desires, your confusion, jealousy, contrariness, selfishness and plots for personal gain. Be like the Bodhisattvas who benefit everyone and enlighten all beings. Just that is the Land of Ultimate Bliss. Don't you agree that the absence of confusion and false thoughts is the Land of Ultimate Bliss? If it isn't, what is? Don't seek outside.

Good and Wise Advisors, you are all ones of great wisdom and great intelligence. You are all more clever than I, and in the future you will explain the Dharma better than I do. But now, because you don't know Chinese, I am introducing you to this old-fashioned tradition. In the future you'll transform it and make it unspeakably wonderful.

Let me sing you a song:

Pools of seven gems,
Flowers of four colors and
waves of shimmering gold.

It mentions the four shades of lotus blossoms. Who is the great sage and master? Amitabha Buddha is. Amita, the Great Sage and Master, serene, subtle, wonderful beyond all others. He is upright, adorned and very wonderful. There is no image as fine as that of Amitabha Buddha. Within the Pools of seven gems are flowers of four colors. Not only are the pools filled with seven jewels, the water forms waves of shimmering gold.

Wondrous Green, Yellow, Red, and White Lotus Flowers

The response from our reciting "Namo Amitabha Buddha" here where we are is that in the Land of Ultimate Bliss a lotus forms in the pools of the seven jewels, filled with the waters of eight meritorious virtues. The more we recite the bigger it grows, but it doesn't open. When we die, our intrinsic nature is born in that lotus in the Land of Ultimate Bliss. There are nine grades of lotuses, and how high a grade of lotus we are born in is determined by how much we recited the Buddha's name. Reciting more causes our lotus to grow bigger; fewer recitations result in a small lotus. "Well, suppose I don't recite at all?" If we stop reciting altogether, our lotus will wither and die. The grade of lotus depends on our own effort in reciting the Buddha's name.