The Pure Land of Ultimate Bliss is a mind-only pure land, manifested by the mind. Does this mean that the Pure Land of Ultimate Bliss does not truly exist, and does this unreality imply that there is simply no Pure Land of Ultimate Bliss at all?
The Pure Land of Ultimate Bliss exists in the phenomenal realm, belonging to conventional existence, although conventional existence is also illusory. In the Amitabha Sutra, the Buddha described the supreme virtues and magnificence of the Pure Land of Ultimate Bliss, proving that it exists and is not merely imagined. However, the Pure Land of Ultimate Bliss is also transformed by the mind alone; it is a Buddha-land within the One True Dharma Realm, and it is also the pure land within the mind of every sentient being. The One True Dharma Realm is the most real world, the realm of the tathāgatagarbha (Buddha-nature) of sentient beings; all phenomena arise from nothing beyond the tathāgatagarbha. The Pure Land of Ultimate Bliss exists phenomenally. The phenomenal realm is conventional truth, which arises dependent on the true mind, the tathāgatagarbha. It is a supreme Buddha-land established by Amitabha Buddha during his bodhisattva stage on the causal ground, through the power of his great, pure vows, created to gather and liberate sentient beings. Yet, the Pure Land of Ultimate Bliss is also a magical manifestation, brought about by the wholesome karma of the monk Dharmakara (Amitabha's former life). It is originally non-existent and presently existent; therefore, it is an illusory, arising-and-ceasing, false appearance.
All conventional phenomena cannot be denied their existence in the phenomenal realm. For example, our five aggregates (form, feeling, perception, mental formations, consciousness) exist phenomenally; this cannot be denied. However, their essence is empty; they are illusions manifested by the true mind, empty and illusory conventional phenomena, hence unreal. Although the five aggregates are illusory, arising-and-ceasing, and empty, their phenomenal existence cannot be denied, nor can their function within conventional truth be negated. Similarly, the Pure Land of Ultimate Bliss is also manifested by Amitabha Buddha's immaculate consciousness and co-manifested by the tathāgatagarbha of all sentient beings within it. It arises from non-existence to existence; whatever is produced subsequently is an illusory, conventional existence. Nevertheless, its phenomenal existence cannot be denied, nor can its existence within conventional truth be negated.
Apart from the true mind, all phenomena are objects within the true mind, transformed by the true mind; therefore, they are all subject to arising and cessation. Only the true mind is unarisen and unceasing. Although the Pure Land of Ultimate Bliss will exist for an extremely long time, it ultimately possesses the nature of arising, ceasing, and change. It cannot exist eternally like the true mind, the tathāgatagarbha. During his forty-nine years of teaching, the Buddha explained the Dharma from two aspects: conventional truth and ultimate truth. Conventional truth is phenomenal existence; this existence is conventional existence, illusory existence. Ultimate truth is phenomenal non-existence but substantial existence; it is the mind of true reality. Because ultimate truth is substantial existence, it can produce the illusory and conventional existence of phenomena in conventional truth.
In our study and practice of Buddhism, we cannot be biased towards one side and deny the other; both are important. Understanding the principle of ultimate truth allows us to correct the inversions of conventional truth and rectify previous ignorant and narrow cognitions, thereby attaining great wisdom and perfecting the Buddha Way. If one only acknowledges conventional truth and denies ultimate truth, one cannot transcend the cycle of birth and death. If one only acknowledges ultimate truth and denies the existence of conventional truth, then this ultimate truth has no practical function or meaning, and sentient beings cannot practice.
When Buddhist practice reaches its ultimate stage, both truths are perfectly mastered without obstruction. If one truth is not understood, neither is understood. By penetrating ultimate truth, one gradually penetrates conventional truth. Only by perfectly cultivating and fulfilling both truths can both worldly and transcendental dharmas be perfectly mastered without obstruction. The ultimate result is the complete and thorough transformation of the five aggregates and the seven consciousnesses, the exhaustion of all ignorance, enabling the five aggregates and seven consciousnesses to attain their greatest and most perfect function.
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