Venerable Master Da'an's Collected Discourses: The Splendor of the Proper Self and the Dependent Environment

A verse from the lower scroll of The Sutra of Immeasurable Life Spoken by the Buddha describes the fully manifest Pure Land of Sukhavati as the capital of the entire Dharma realm! Countless bodhisattvas from other worlds come to make offerings, praise the Dharma, listen to teachings, and receive prophecies of full Buddhahood there. Just as all rivers, lakes, streams, and waterways converge into the great ocean, the Pure Land of Sukhavati is the ultimate gathering place for the entire Dharma realm.

The Amitabha Sutra Spoken by the Buddha mentions that "all superior virtuous beings gather together in one place." The term "superior virtuous beings" here does not refer to ordinary good people: while shravakas and pratyekabuddhas can be called virtuous beings, and bodhisattvas fall into this category as well, only bodhisattvas who are one lifetime away from full enlightenment are called "superior virtuous beings." For us ordinary beings bound by karmic forces, as long as we are reborn in that land, we can walk hand in hand with great bodhisattvas such as Avalokiteshvara, Mahasthamaprapta, Manjushri, Samantabhadra, and Maitreya. This is an unparalleled wonder that is not found in other worlds.

What does "supreme bliss" (Sukhavati) mean? The character 极 (supreme) here denotes non-duality and absoluteness. In our world, when we speak of bliss, we do so only in relation to its opposite: we define bliss only because suffering exists. When bliss is defined in opposition to suffering, it is impermanent and changeable: extreme joy can turn to sorrow, as fortune and misfortune are interdependent. Only when one is free from the binary of suffering and bliss, and transcends all distinction between the two, is this state called supreme bliss (Sukhavati).

In the Pure Land of Sukhavati, not only the primary manifestations (the buddhas and bodhisattvas) can teach the Dharma: even insentient objects in the environment, such as water, jewel nets, leaves, and bells, all expound the Dharma teachings. The principle that "sentient and insentient beings jointly perfect the wisdom of buddha-nature" is fully manifested in the Pure Land: all phenomena attain buddhahood there, and this is entirely true, without falsehood.

The adornment of both the environment and primary manifestations of the Pure Land of Sukhavati surpasses that of all other pure lands in the ten directions. Moreover, all the buddhas in the ten directions, as numerous as the grains of sand in the Ganges River, extend their broad, long tongues in testimony to praise the merit and virtue of Amitabha Buddha's sacred name and the adornment of the Pure Land. For this reason, across the countless buddha-lands in the ten directions, not only ordinary beings aspire to be reborn there, but even bodhisattvas flock to the Western Pure Land of Sukhavati like stars surrounding the moon, or ten thousand streams flowing eastward to the sea.

Every form of adornment in the Western Pure Land is the expression of our intrinsic nature's infinite virtues and practices: the seven-jewel trees are the forest of our awakened nature; the seven-jewel ponds and eight-meritorious water are the water of our inherent virtuous nature; the lotus flowers are the blossoming of our correct enlightenment. We should contemplate the Pure Land in this way. Thus, not a single form of adornment, not the tiniest dharma in the Western Pure Land, exists outside of our mind-nature: the entire land is the full, unqualified expression of our intrinsic nature.

The full adornment of the environment and primary manifestations of the Western Pure Land is a buddha-realm, which ordinary beings and followers of the Two Vehicles (shravakas and pratyekabuddhas) cannot fully comprehend, let alone us ordinary beings bound by karmic forces. It is like how insects cannot see skyscrapers: the Pure Land is a realm far beyond the cognitive capacity of ordinary beings like us.

When we compare the blissful realm of the Pure Land with the suffering-laden state of the Saha World, we see that the Pure Land manifested by Amitabha Buddha from his pure and equal mind has no suffering at all, only supreme bliss. This bliss is not the relative bliss defined in opposition to suffering, but the absolute bliss that transcends the binary of suffering and joy—only this is called supreme bliss (Sukhavati), only this is true bliss. It is unchanging, a pure, unadulterated state of joy. To believe that the Pure Land is a realm of bliss, we must constantly immerse ourselves in the contemplation of the Pure Land's adornment of environment and primary manifestations, and cultivate the root and strength of faith through the radiance of Amitabha's sacred name.

Over the course of five eons, the bodhisattva Dharmakara engaged in deep contemplation, discernment, selection, and integration, gathering the essence of all buddha-lands across the ten directions to adorn the buddha-land he would one day establish and preside over. The core attribute of this land is purity, which constitutes the pure merit and virtue of the Pure Land of Sukhavati.

When Dharmakara Bodhisattva made his vows, he was already a ground-stage bodhisattva, having fully realized the same pure, equal mind possessed by all buddhas across the ten directions. The vows he made from this pure, ultimate reality, and the adornment of the Pure Land's environment and primary manifestations that unfold from these vows, embody the supremely true, good, beautiful, and wise civilization of the Dharma realm, and fully manifest the four noble attributes of nirvana: eternity, bliss, true selfhood, and purity.

Why do The Amitabha Sutra Spoken by the Buddha and The Sutra of Immeasurable Life Spoken by the Buddha begin by expounding the adornment of the environment and primary manifestations of the Pure Land? The purpose is to establish an authentic life realm for us beings of the Saha World, who are fettered by the defiled realms of the five desires and six sense-objects, in order to awaken our mind of revulsion for suffering and aspiration for bliss.

The Pure Land of Sukhavati has four lands: the Land of Eternal Tranquility and Light, the Land of Actual Reward and Adornment, the Land of Expedient Means for Those with Residual Defilements, and the Land of Common Dwelling for Saints and Ordinary Beings. These four lands of the Pure Land are fully integrated and interpenetrating: one can access all the other lands within any single land. While the Saha World also has four corresponding lands, they are not integrated here, but exist as separate, isolated realms.

The Pure Land has a special feature: being reborn in the Land of Common Dwelling for Saints and Ordinary Beings is equivalent to being reborn in the three higher lands. Why is this? As soon as one is reborn there, one enters the assembly of all superior virtuous beings. Even as an ordinary being bound by karmic forces, if one can see shravakas, this means one has already entered the Land of Expedient Means for Those with Residual Defilements; if one can perceive bodhisattvas, this means one can access the Land of Actual Reward and Adornment; and if one can see Amitabha Buddha every day, this means one is established in the Land of Eternal Tranquility and Light. All four lands are present within this one land.

In the Pure Land school, the union of ultimate emptiness and wondrous existence is referred to as the "wondrous realm of the ultimate truth." When we speak of the ultimate truth, we are referring to the ultimate nature of reality, the nature of emptiness. The "wondrous realm" refers to the appearance of a realm manifested from emptiness, such as the infinite adornment of the Pure Land. While this is still a realm appearance, the addition of the word "wondrous" indicates that it is a unique, inconceivable realm manifested directly from the nature of emptiness.

The seven-tiered rows of trees in the Pure Land are all jewel trees, composed of countless precious gems. Jewel nets hang from the trees, containing palaces within them, and celestial attendants dwell in these palaces. The sky is adorned with countless jewel nets, on which hang bells, clappers, and musical instruments. When the gentle breeze blows, the leaves of the jewel trees, the bells, the jewel nets, and the musical instruments all produce a variety of sounds, each of which expounds the Mahayana Dharma.

The eight-meritorious water of the Western Pure Land is composed of liquid seven-jewel essence, glowing with light and fragrant with scent. Bathing in the seven-jewel ponds not only nurtures all the sense faculties, but also awakens wisdom. When the water waves lap against each other, they broadcast the immeasurable sounds of the wondrous Dharma. The water also flows in accordance with the bather's will: if you wish for the water level to rise, it rises; if you wish for it to fall, it falls; if you wish for the current to be faster or slower, it responds to each of your wishes precisely.

Taking the eight sufferings of our world as our starting point: first is the suffering of birth: after ten months in the womb, living in what is called a "womb prison" is unbearably painful. In the Pure Land, one is free from the suffering of birth, being born instead from a lotus flower. Second is the suffering of aging: once reborn in the Pure Land, one attains immeasurable lifespan. Third is the suffering of illness: the physical body formed from the four great elements is host to 84,000 species of parasitic beings, and the slightest carelessness leads to all kinds of disease, which is unbearable suffering. The beings of the Pure Land have vajra-like indestructible bodies, free from illness, pain, and worry.

Fourth is the suffering of death: the longest lifespan in this world does not exceed a hundred years, while the Pure Land is free from death, with immeasurable longevity. Fifth is the suffering of encountering those with whom we have karmic grudges: in this world, we often cross paths with adversaries, while in the Pure Land, all superior virtuous beings gather together. Sixth is the suffering of not getting what one wants: in this world, we can never satisfy all our desires, while in the Pure Land, whatever we think of immediately manifests. Seventh is the suffering of separation from loved ones: in the Pure Land, there are no familial ties of parents, siblings, relatives, or spouses—only the shared spiritual affection of bodhisattvas, so there is naturally no suffering of separation from loved ones.

If a person's life is short and they die prematurely, then all their wealth, status, friends, family, and pleasures are meaningless. It is like a cup with no bottom: no matter how much good you pour into it, it is of no use. For this reason, longevity is ranked as the foremost of the five blessings. This is fully manifested in the Pure Land: Amitabha Buddha made the vow of immeasurable lifespan first, which is the truest, most ultimate refuge for all beings in the nine realms of existence.

The Western Pure Land transcends time, with no distinction between past, present, and future. It has no beginning and no end. Since it has no start or finish, its lifespan is immeasurable. When we ordinary beings bound by karmic forces are reborn there, we also receive immeasurable lifespan, all due to the blessing and empowerment of Amitabha Buddha's vows and fruition virtue.

The Pure Land school begins its practice from the gate of form, and its fundamental practice method is "establishing signs and pointing to the direction," which means we first establish these concrete, accessible signs. Contemplating the adornment of the environment and primary manifestations of the Western Pure Land is contemplating this "sign," and the sacred name we recite is also such a sign. This sign is not the impermanent, conditioned sign produced by the karmic forces of sentient beings, but the true reality manifested by Amitabha Buddha from his pure vow mind.

Amitabha Buddha has the divine ear: he can hear our cries for help from suffering immediately. He also possesses the divine knowledge of all minds: he is aware of every deluded, wandering thought we have, and every aspiration we hold in our hearts. So as long as we have a sincere request in our practice, Amitabha Buddha will respond to us right away.

The Western Three Saints (Amitabha Buddha, Avalokiteshvara Bodhisattva, and Mahasthamaprapta Bodhisattva) share a single, indivisible essential nature. Avalokiteshvara Bodhisattva manifests the function of great compassion, while Mahasthamaprapta Bodhisattva manifests the function of wisdom. The union of great compassion and wisdom is precisely the Immeasurable Lifespan (Amitabha Buddha), which is also the very virtuous nature inherent in all sentient beings.

The Buddha manifests three bodies: the Dharma body, the reward body, and the response body. The Dharma body is formless and without characteristics: all sentient beings possess the Dharma body, and Amitabha Buddha has fully realized this Dharma body. The reward body is the glorious, adorned body and light manifested for the purpose of teaching bodhisattvas. Response bodies have superior and inferior forms: superior response bodies appear for realized beings who have eliminated their afflictions, while inferior response bodies appear for ordinary beings. The Dharma body is like the moon itself; the reward body is like the light emitted by the moon; the response body is like the shadow cast by that moonlight. Moon, light, and shadow are all natural, spontaneous manifestations of ultimate reality.

The Avatamsaka Sutra (the Flower Ornament Sutra) expounds the Buddha's enlightened realm, clarifying the Avatamsaka Ocean of Worlds—the pure land inherent in our intrinsic nature—adorned by Vairocana Buddha through immeasurable eons of vow-making and practice. The unfolding of the Avatamsaka realm inspires in us a profound, unshakable reverence and yearning for the merit and virtue of the buddhas and the pure lands.

When we grow weary of our defiled body, mind, and world, and seek rebirth in the pure land, we take pure bodhicitta as our seed; pure meditative bliss and Dharma joy as our sustenance; the pure thirty-two major marks and eighty minor characteristics of the Buddha as our body; and buddhahood as our ultimate goal. This is precisely a return to our pure origin, and this purity is precisely the pure, equal, inherent virtuous nature of our own intrinsic being.

Samadhi practice (meditative contemplation) means first calming the mind, bringing all deluded thoughts and distractions under control. Above all, one must contemplate the true adornment of the Pure Land's environment: the lapis lazuli ground, jewel trees, jeweled palaces, eight-meritorious water, and so on. Without the wisdom of contemplation arising from a pure mind, one cannot clearly visualize the adornment of the Pure Land's environment and primary manifestations. Only in a state of correct meditative absorption and deep samadhi can the adornment of the Pure Land's environment and primary manifestations fully manifest.

Modern people's sense of beauty is growing increasingly numb. Our discriminating mind, greedy mind, scattered mind, and all kinds of worldly defilements obscure our aesthetic sense. The more we pursue the five desires and six sense-objects externally, the further we stray from our pure buddha-nature and the pure, wonderful world that manifests through it. So we must return to our original nature, and contemplate the adornment of the environment and primary manifestations of the Pure Land. In doing so, we are actually awakening the original archetype of truth, goodness, beauty, and wisdom within our minds: beauty is the fundamental archetype of life.

When we compare the suffering of the Saha World with the bliss of the Pure Land, and the lack of freedom in the Saha World with the state of great liberation in the Western Pure Land, we naturally find it difficult to accept. The adornment of the environment and primary manifestations of the Western Pure Land was personally proclaimed by Shakyamuni Buddha, who is a truth-teller, a speaker of reality, one who never utters falsehood, and whose words are never contradictory. We cannot use our limited ordinary knowledge and experience as the yardstick for judgment; instead, we should take the Buddha's sacred teachings as the foundation for our faith, starting with reverent faith, following the Buddha's instructions to practice, and gradually progressing to faith grounded in wisdom.