Once I came across the saying, “The Pure Land embraces all Dharma doors.” Because I had been exposed to a good deal of the theory of the Chan School and the Esoteric School, I thought to myself, Isn’t this a bit too self-conceited? How can it be said that way? Dharma doors are equal — I went to recite the Buddha’s name and cultivate the Pure Land Dharma door only because I wanted to know how this Dharma door differed from Chan and the Esoteric School. When a single recitation of the Buddha’s name carried me to the point of reciting without the thought of reciting, I beheld Amitabha Buddha enter from my heart chakra, and in the blink of an eye I became one with Amitabha Buddha — the Buddha and I were not two, not separate. In that instant I understood that this world is originally permanence, bliss, true self, and purity; the world appears as suffering, accumulation, cessation, and the path only because our own minds are impure and imperfect. In that same instant I also understood that the “Pure Land” in “The Pure Land embraces all Dharma doors” does not refer to the Land of Ultimate Bliss, but to the pure lands of all Buddhas — the Pure Land of the self-nature. And this is in no way different from the Chan School’s seeing one’s true nature or the Esoteric School’s union with the meditational deity in body, speech, and mind: in every case, when the self-nature comes forth — that is, when one is momentarily in the realm of the Buddha — one understands the principle that I am neither born nor extinguished and am eternal, and thereby realizes the patience with the non-production of dharmas, transforms afflictions into bodhi, and lets the mind abide peacefully in the Pure Land of the self-nature. Therefore Chan, the Esoteric School, and the Pure Land can all be said to be Dharma doors for accomplishment in this very body.