Though Not Pursuing the Emptiness-Nature of Dreams, Illusions, Bubbles, and Shadows, It Perfectly Embodies Their Empty Nature

<translated_chunk> Everyone knows that the fundamental purpose of the Buddha Dharma is to teach that "all dharmas are empty." That is why, whenever we recite the Heart Sutra, we chant "the five aggregates are empty"; when someone leaves home, we say they have "entered the gate of emptiness"; and when we hear the Diamond Sutra's simile that "all conditioned dharmas are like dreams, illusions, bubbles, and shadows," we feel an immediate resonance.

Yet the true meaning of "emptiness" is not some barren, hollow state of "utter nothingness." It is the "ultimate emptiness," the "emptiness of the foremost principle," that transcends emptiness, existence, and all attachments, while simultaneously encompassing every phenomenon of both emptiness and being. The simile of "dreams, illusions, bubbles, and shadows" precisely illustrates that all dharmas are unreal appearances; and "emptiness" is itself manifested through these very appearances, not a separate, ultimate "emptiness" apart from them. Only after seeing the truth of their being "like dreams, illusions, bubbles, and shadows" within all dharmas, and yet still moving freely among all dharmas, can one truly realize the living presence of the "Middle Way, True Suchness" that this "emptiness" possesses.

Ordinary beings, however, find it hard to accurately discern the actual state of "emptiness" within dreams, illusions, bubbles, and shadows. They always try to use an "emptiness" obtained by obliterating phenomena to demonstrate their illusory substance. The result is the mistaken view of abandoning the east for the west, seeking rebirth in the Pure Land—a course that runs directly counter to the Buddha's constant teaching that "all dharmas are like dreams, illusions, bubbles, and shadows"! Unbeknownst to them, this both misunderstands the meaning of "emptiness" and fails to appreciate the direct, forthright nature of the Pure Land teaching.

In truth, the fact that "all dharmas are like dreams, illusions, bubbles, and shadows" not only does not contradict the doctrine of the Pure Land—it is precisely the most fundamental theoretical basis for my arousing of faith and vowing to seek rebirth there. Precisely because all dharmas are like dreams, illusions, bubbles, and shadows, Bhikkhu Dharmakara was able to vow to establish the Pure Land, and our own vows can succeed in bringing about rebirth. If all dharmas were not like dreams, illusions, bubbles, and shadows, there would be no question of rebirth in the Pure Land—even the workings of karmic cause and effect and samsara could not be accomplished. If the Sahā world were eternal and unchanging, and sentient beings were permanently existent, how could one transform the defiled into the pure, or gain rebirth in the Land of Ultimate Bliss? The reality is precisely this: because the Sahā world is like dreams, illusions, bubbles, and shadows, and Sukhavati is likewise like dreams, illusions, bubbles, and shadows; the Forty-eight Vows are like dreams, illusions, bubbles, and shadows; faith, vows, and practice are like dreams, illusions, bubbles, and shadows; the sentient beings who aspire to rebirth are like dreams, illusions, bubbles, and shadows; and the sacred assembly that welcomes them is like dreams, illusions, bubbles, and shadows—it is solely because all dharmas are like dreams, illusions, bubbles, and shadows that we can be born together in the Western Pure Land! All of this merit arises precisely because all dharmas are "like dreams, illusions, bubbles, and shadows."

The issue is that, although all dharmas are "like dreams, illusions, bubbles, and shadows," we cannot let go of our illusory six kinds of relatives; we cannot bear to part with our illusory careers and possessions. Precisely for this reason, we must take the Pure Land of Ultimate Bliss—itself like dreams, illusions, bubbles, and shadows—with complete seriousness and seek rebirth there with single-minded resolve. Using this wondrous method of "fighting poison with poison, countering weapons with weapons," we can actually accomplish the marvelous function of "borrowing the false to cultivate the true" even as it unfolds. The east and the west need not commingle, yet a mysterious resonance is established; ordinary beings and sages each abide in their own position, and rebirth occurs in an instant. And all of this accomplishment is possible because all dharmas are "like dreams, illusions, bubbles, and shadows."

Therefore, although the Pure Land method differs from the common path in its operation, in essence the Buddha Dharma is of one single flavor. Though it does not pursue the Emptiness-Nature of "like dreams, illusions, bubbles, and shadows," it perfectly embodies the Empty Nature of "like dreams, illusions, bubbles, and shadows"—and this is its unique excellence as a "dharma that silently aligns with the common path"! </translated_chunk>