Chapter One: The Pure Land of Ultimate Bliss

I. Is the Western Pure Land of Ultimate Bliss Within the Three Realms?

To clarify this issue, one must first consider these three questions: What are the Three Realms? What are the characteristics of each realm within the Three Realms? What exists within the Three Realms, and what exists beyond them? Then, one should contemplate the characteristics of the Pure Land of Ultimate Bliss and compare them with each realm of the Three Realms to determine the correct conclusion. This line of thinking remains tightly focused on the topic. Students skilled in school essays always adhere closely to the theme, especially during exams; if they deviate from the topic, no matter how well they write, they will fail and receive zero marks.

When asking about the characteristics of the Three Realms, one must consider the features of the Desire Realm, the Form Realm, and the Formless Realm. Then, contemplate the characteristics of the Western Pure Land of Ultimate Bliss and compare them with those of the Three Realms. Through comparison, one will know whether the Pure Land of Ultimate Bliss is within or beyond the Three Realms. This is the logical approach to the question; it is quite simple. Of course, this is known through inferential knowledge (比量). Although the result might be correct, even entirely correct, it is not known through direct perception (现量), nor is it known through experiential realization. Direct perception does not require comparison between the two to understand. Inferential knowledge is understood through conscious comparison. Direct perception involves not only the conscious mind's immediate observation in meditative concentration (禅定) but also the mental faculty (意根) accompanying the consciousness in observation, or engaging deeply in contemplation alone, ultimately arriving at a conclusion that accords with reality. Without meditative concentration, none of this is possible.

What are the characteristics of the Desire Realm? Firstly, sentient beings in the Desire Realm possess the five aggregates and eighteen elements (五蕴十八界). There is the material world, including mountains, rivers, earth, and so forth. There are the eight consciousnesses (心法). The consciousnesses have wholesome, unwholesome, and neutral mental factors (心所法). There is ignorance (无明), greed, hatred, and delusion (贪嗔痴), with greed being predominant, clinging to all phenomena within the Desire Realm. What are the characteristics of the Form Realm? Sentient beings in the Form Realm possess the four dhyānas and eight samādhis (四禅八定), the most basic being the first dhyāna. There is the material form body and the material world. There are either eight, seven, six, five, four, or three consciousnesses. Mental factors are of two kinds: wholesome and neutral; there are no unwholesome mental factors. Unwholesome mental factors are subdued and suppressed, not necessarily eradicated. The mental factors associated with concentration are prominent, body and mind are constantly in a state of concentration, and afflictions do not manifest.

What are the characteristics of the Formless Realm? As the name implies, the Formless Realm is formless. There is no material world with palaces, mountains, rivers, earth, etc., nor is there a material body. Only the sixth, seventh, and eighth consciousnesses exist within the four formless samādhis (四空定). Mental factors are neither unwholesome nor wholesome; all afflictions are subdued, not necessarily eradicated. The mental factors associated with concentration are even more prominent and evident.

What are the characteristics of the Western Pure Land of Ultimate Bliss? In the Land of Coexistence for Saints and Ordinary Beings (凡圣同居土) of the Pure Land, there are Bodhisattvas of all stages beyond Avaivartika (阿惟越致, non-retrogressing) and above, as well as ordinary beings below Avaivartika who have not realized the mind-essence (明心) or attained fruition (证果). These beings all possess the five aggregates and eighteen elements. There is the material form body, palaces, flowers, trees, earth, rivers, ponds, etc. There are eight consciousnesses. Mental factors are all wholesome or neutral; there are no unwholesome mental factors. Regarding meditative concentration, even ordinary beings, because they reside long-term within lotus palaces, have transformed their consciousness; they no longer harbor unwholesomeness or distraction. They all possess meditative concentration; their minds are concentrated, single-mindedly contemplating the Dharma. Bodhisattvas, of course, have either subdued or eradicated greed. Although ordinary beings cannot eradicate greed, it is also subdued.

Given this, the Pure Land possesses characteristics of both the Form Realm and the Desire Realm heavens, but not those of the Formless Realm. Therefore, the Pure Land of Ultimate Bliss belongs to phenomena within the Three Realms; it is not beyond the Three Realms. Only Arhats after attaining final nirvana without residue (无余涅槃) are beyond the Three Realms, not within them. Even Buddhas and Bodhisattvas do not go beyond the Three Realms. Moreover, they vow not to enter nirvana until all sentient beings are delivered, thus remaining within the Three Realms forever. Beyond the Three Realms, there are no worldly phenomena whatsoever: no material forms, no mental phenomena of the seven consciousnesses; the five aggregates and eighteen elements are all extinguished, only the eighth consciousness remains unextinguished. How could Buddhas and Bodhisattvas extinguish their own five aggregates and eighteen elements and refrain from using their five-aggregate bodies to deliver sentient beings? Therefore, the Pure Land of Ultimate Bliss and all Buddha lands are within the Three Realms; Buddhas and Bodhisattvas are also within the Three Realms, forever together with beings possessing the five aggregates.

II. The Truth About Rebirth in the Pure Land of Ultimate Bliss

Those who realize the mind-essence and attain the highest grade of rebirth (上品上生), and those who attain fruition and attain the highest grade of rebirth (中品上生), upon reaching the Pure Land, immediately see the Buddha. They can go freely to worlds in the ten directions without needing to be enclosed in lotus flowers; they immediately see all Buddhas of the ten directions and make offerings to them. Rebirths of other grades all require being enclosed within lotus palaces to gradually subdue afflictions and allow unwholesome karmic seeds to wither. Amitābha Buddha is most skilled in dealing with these beings who have afflictions and would create unwholesome karma given the opportunity. He makes them reside alone in lotus palaces, giving them no chance whatsoever to create unwholesome karma; of course, they also cannot create wholesome karma. Only the karmic seeds from the past can slowly wither and shrink, and they themselves lose the inclination to create karma. Their minds then become pure, and their wholesome roots deepen. At this time, they can emerge from the lotus palaces, meet Amitābha Buddha face to face, or meet Avalokiteśvara Bodhisattva, Mahāsthāmaprāpta Bodhisattva, or the manifested forms of Buddhas and Bodhisattvas, listen to the Dharma directly, and thereby realize the mind-essence and attain enlightenment.

Observing the treatment of those reborn in the middle and lower grades (中下品往生) as described in the Contemplation Sūtra (观无量寿经), a wise person will consider whether it is worth going. Even falling into hell and then emerging to practice is many times faster than dwelling alone in a lotus palace in the Pure Land for twelve great kalpas. Although hell is extremely painful, emerging from it and then practicing leads to Buddhahood much faster than in the Pure Land. The key lies in what each individual seeks.

Those reborn in the lowest grade of the lowest level (下品下生) dwell within a lotus in the Pure Land for twelve great kalpas, not the twelve great kalpas of the Sahā world (娑婆世界). Calculate with a computer how long that is in terms of kalpas. Such a long time is indeed very comfortable, but eating dumplings every day would also become tiresome; once accustomed, dumplings wouldn't seem so fragrant anymore.

III. Why Are Ordinary Beings Reborn in the Pure Land Enclosed Within Lotus Buds?

Those who realize the mind-essence and attain the highest grade of rebirth in the Pure Land do not need to be enclosed in lotus buds. Those who attain fruition and attain the highest grade of rebirth also do not need to be enclosed in lotus buds. But those reborn in the Pure Land who have neither attained fruition nor realized the mind-essence must be enclosed within lotus buds for several kalpas. Why is this?

This question should be contemplated as follows: 1. What are the differences between the Pure Land and the Sahā world? 2. What are the differences between the beings in the Pure Land and those in the Sahā world? Then contemplate: 3. Since there are such differences, what consequences would occur if beings from the Sahā world were to freely move about everywhere in the Pure Land?

Because ordinary beings have heavy afflictions, if they were not enclosed within lotus buds, the Pure Land would gradually become another Sahā world. Why did Amitābha Buddha establish the Pure Land? Why did he design the Pure Land this way? Why does he select beings? Why doesn't he impartially deliver all beings, including those in the three evil destinies, out of great compassion? Sentient beings always hope others will show them great compassion. But if their wish were truly granted, the result might be negative karma, which would be utterly uncompassionate. The compassion that sentient beings like often easily leads to calamity.

Those who have not attained fruition nor realized the mind-essence cannot move about freely in the Pure Land, nor can they go to the worlds of the ten directions to make offerings to Buddhas. This is to prevent the afflictions of these beings from disturbing the Pure Land. From this, we understand that those who have attained fruition and realized the mind-essence will not disturb the Pure Land as a place of practice because their coarse and heavy afflictions have already been subdued. Although not eradicated, under the blessing and guidance of Amitābha Buddha, they will not manifest.

Therefore, those who attain fruition and realize the mind-essence in the Sahā world must be people who have subdued their afflictions, who definitely do not have severe afflictions manifesting, and who certainly do not harass others. If someone has severe afflictions manifesting or harasses others or other places arbitrarily, they have definitely not attained fruition nor realized the mind-essence. Any self-proclaimed attainment or realization is certainly a great misunderstanding.

Therefore, places of practice (道场) should be divided into different grades. People of various levels should not mix together. Otherwise, the place of practice will become chaotic, afflictions will blaze, all practice will fail to achieve results, and the place of practice will become a site where afflictions erupt. If a place of practice lacks the Six Harmonies and Respects (六和敬), it will certainly be chaotic. Those whose views are not harmonious should not gather together. People of different levels of practice must not gather together; otherwise, someone will certainly create heavy unwholesome karma.