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This first excerpt points out the objective of the Pure Land school.
It is also stated in the Mahayana sutras that if a bodhisattva does not cultivate the practice of Samantabhadra, he will not be able to perfectly attain Buddhahood. “Perfect” refers to the attainment of perfect Buddhahood, which is the Buddhahood of the Perfect Teaching mentioned in the Tiantai school.
“Vows” in “infinite vows and practices” means aspiration. “Practices” means implementation, to carry out. When we condense “infinite vows and practices,” we have the Four Great Vows. When expanded, the Four Great Vows become infinite vows and practices.
Samantabhadra Bodhisattva uses the Ten Great Vows as the key guiding principle for infinite vows and practices. The practice of Samantabhadra differs from other methods, for the mind of Samantabhadra Bodhisattva is truly pure and impartial: there is no discrimination or attachment. He treats everyone in the entire Dharma Realm equally.
The first of the Ten Great Vows is “to respect all Buddhas.” “All Buddhas” encompasses all beings. The Avatamsaka Sutra and the Sutra of Perfect Enlightenment both say: “All beings are Buddhas in nature.” Therefore, “to respect all Buddhas” is to equally respect the past Buddhas, the present Buddhas, and the future Buddhas (all beings).
It is stated in the sutras that all sentient beings have Buddha-
We should be as respectful to non-
Respect—everything should start with it, not just when we are learning the supreme Buddha-
The second vow is “to praise Tathagata.”  What is the difference between “Tathagata” and “Buddha”? From the aspect of form, we say “Buddha.” We should single-
Sudhana’s visiting fifty-
From this we understand that when we praise, we praise the good, not the bad. But when we pay respect, we do not differentiate between good and bad. There is a significant difference between praising and paying respect. We must realize this.
I will not go into detail about the Ten Great Vows, as I have done so elsewhere.
The ten vows of Samantabhadra Bodhisattva sum up infinite practices and vows. But the forty-
“All . . . steadfastly dwelt in the virtues and merits of all dharmas.” “The virtues and merits of all dharmas” is “Namo Amituofo.” During the Sui and Tang dynasties, eminent monks compared the sutras from the Buddha’s forty-
Mr. Xia Lianju divided the Infinite Life Sutra into forty-
Of the forty-
When the name of Amitabha Buddha is elaborated on, we have the forty-
Therefore, the name Amitabha Buddha is the key guiding principle. When we master this guiding principle, we will thoroughly understand the entire Dharma, all the sutras, and all the Dharma doors.
“Steadfastly dwelt in” means focusing one’s mind on Amituofo. For a true practitioner who wants to have a fast, assured success in his or her practice in this lifetime, the Buddha-
Not only did Sakyamuni Buddha use this method as the foremost method to teach all beings, but all Buddhas do the same also. The Pure Land method is hard to believe but easy to practice. Only when one has great good fortune and great wisdom will one be able to believe this method. In the Theravada tradition for example, Sariputra  is foremost in wisdom. In the Mahayana tradition, Manjusri is foremost in wisdom. Therefore, if one is not superior in wisdom, one cannot believe this method.
Let’s think about this. Not only can our wisdom not compare with that of Manjusri Bodhisattva, it cannot even compare with that of Elder Sariputra of the Theravada tradition. But when we hear the Pure Land method, we are immediately delighted, believe and accept it, and are willing to learn and practice it. From this viewpoint, we are not inferior to Manjusri Bodhisattva. He chose this method, so have we. His choice was a wise one, so is ours.
“Steadfastly dwelt” means our minds will no longer waver once we understand the principles and the phenomena of the truth, after which our minds will truly settle in “Namo Amituofo.” This [Namo Amituofo] is “the virtues and merits of all dharmas.” 
1. One of the ten titles of the Buddha.—Trans.
2.The accounts of Sudhana’s visits to the fifty-
3.Belief, vow, and practice are the three requisites for being reborn in the Pure Land.—Trans.
4. Causal vows are vows made before one becomes a Buddha—Trans.
5 Both the Elder Sariputra and Manjusri Bodhisattva are listed in the assemblies listening to the Amitabha Sutra and the Infinite Life Sutra.—Trans.
6 These are the virtues and merits of Buddhahood.—Trans.