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The Suoi Pond Cong Duc chapter states: “No longer hearing the names of the three evil paths of suffering, there is no hypothesis, let alone real suffering. There is only the sound of natural joy, so that land is called Cuc Lac.” To be more precise, the two words “Cuc Lac” are the retribution of the Pure Land Dharma door. However, what do the two words “Cuc Lac” really mean? In the Mahayana sutras, the Buddha said: “Unsurpassed Bodhi Enlightenment Dharma Joy, Unsurpassed Nirvana Tranquil Bliss,” that is the true meaning of the two words “Cuc Lac.”

“Unsurpassed Bodhi” means Unsurpassed Enlightenment, Great Enlightenment, and perfect wisdom. The Infinite Life Sutra speaks of the five inconceivable wisdoms of Amitabha Buddha, which are: Buddha Wisdom, Inconceivable Wisdom, Inconceivable Wisdom, Mahayana Vast Wisdom, and Supreme Unsurpassed Wisdom, which also refer to the five wisdoms of a person who has attained Anuttara-samyak-sambodhi.

“Anuttara-samyak-sambodhi” is the ultimate and perfect Great Nirvana in the Tathagata fruition. The word Nirvana is synonymous with the word Extinction in the realm of Suffering, Origination, Cessation, and Path. Therefore, Anuttara-samyak-sambodhi is also the realm of a Bodhisattva who has completely cut off the last level of ignorance of birth and death, all afflictions, views, defilements, and ignorance have been completely cut off, leaving nothing to cultivate or cut off.

“Awakening to the Dharma of Joy” means knowing everything, past, present, and future, that is, knowing everything. This understanding is not a common, superficial understanding, but a clear, transparent, thorough, and thorough understanding, without the slightest mistake. Understanding what? Understanding the nature, state, and function of all dharmas in the past, present, and future, cause and effect, there is nothing that is not clear, there is nothing that is not clearly understood. In Buddhism, this is called Dharma-realization Joy, or simply Dharma-realization or Happiness. Normally, we also call Dharma-realization Joy the fullness of Dharma joy. So, if a person does not understand the Dharma, can he have Happiness? The Buddha once said: “There is no suffering greater than the suffering of ignorance.” Ignorance creates karma and receives bitter results; therefore, a person who does not understand the Dharma will not be able to have Happiness! People who understand the Dharma clearly know all dharmas as dreams, illusions, bubbles, and shadows, so they are not confused or shaken by all dharmas. Therefore, they neither take any dharma nor abandon any dharma, so they attain full dharma joy. The Infinite Life Sutra calls that state “Contemplating the dharma as transformation, the samadhi of constant tranquility.”

“Taking and abandoning” is a relative dharma. Because there is taking, there is abandoning; without taking, how can there be abandoning? In all dharmas, Buddhas and Bodhisattvas neither take nor abandon any dharma, so they can be at ease in all dharmas; that is true Dharma Joy! What about us ordinary people? Whenever we like something, we want to possess it, we firmly hold on to it, and we refuse to let go; or whenever we do not like something, we reject and reject it. The ordinary people of the six paths want to have it, want to possess it, want to grasp it. Arhats and Pratyekabuddhas abandon all dharmas but abide in emptiness. Because both sides are entangled in one side of existence and the other, Arhats and the common people of the six paths are far behind Bodhisattvas. Bodhisattvas are the Middle Way, the Middle Way is neither taking nor abandoning. Because of neither taking nor abandoning, they can follow nature and be able to follow conditions without changing, and without changing, follow conditions. Following conditions means neither taking nor abandoning, so in all dharmas they can freely enjoy, without giving rise to the notion of attachment, wanting to take, wanting to abandon. The common people of the six paths want to take, so they cannot destroy the ego-clinging. Arhats and Pratyekabuddhas want to abandon, so although they can destroy the ego-clinging, they cannot destroy the dharma-clinging. Bodhisattvas no longer have the slightest attachment to either taking or abandoning, so they can destroy both the ego-clinging and the dharma-clinging.

In the Bodhisattva's dharma-clinging, taking is wrong and abandoning is also wrong. One must destroy both the ego-clinging (taking) and the dharma-clinging (abandoning) to obtain what is called Ultimate Bliss. If we do not clearly understand this, and continue to cling to the happiness according to the worldly view of attachment, and want to escape samsara to enjoy the Dharma-Enlightenment-Bliss, then the Buddha said with one affirmative sentence: “It is absolutely impossible!” In short, when talking about the Bodhi-Enlightenment-Dharma, the Tranquility of Nirvana, we must understand that tranquility is abiding in the Middle Way, leaving behind the two sides of taking and giving up. The tranquility of the Hinayana is the True Nirvana, not the ultimate and perfect tranquility of the great Bodhisattvas who have attained the Unsurpassed Bodhi-Enlightenment-Dharma-Bliss. The Heart Sutra says “no defilement, no impurity” (no defilement and no purity) is the Middle Way, leaving behind the two sides of taking and giving up. If in the true nature of dharmas, defilement cannot be established, then how can purity still exist? Therefore, the defiled and pure dharmas mentioned in the sutra are all said to be so in accordance with the relative circumstances in the world of suffering and happiness, but in reality they are not the true dharma of the true nature. In the True Nature, there is neither defilement nor purity, so there is neither suffering nor happiness, then that is truly the Ultimate Bliss.

In the Stream and Pond of Merit chapter, the Buddha presented the meaning of the two words “Ultimate Bliss” in an extremely truthful manner, clearly showing that the Western Pure Land of Ultimate Bliss is the One True Dharma Realm, with a straightforward sentence: “No longer hearing the names of the three evil paths of suffering and misery, there is no hypothesis, let alone real suffering. There is only the sound of natural joy, so that land is called Ultimate Bliss.” This sentence of the sutra clearly states the nature of Amitabha Pure Land, where both purity and defilement are lost, suffering and happiness are equal, there is only natural joy. This is truly the Ultimate Bliss, the Unsurpassed Bodhi-Enlightenment Dharma Bliss, which is to speak as it really is! To speak as it really is means to speak the true Dharma, not to speak the relative Dharma of the world. The true Dharma is in the True Nature of the True Nature, where defilement and purity do not establish, suffering and happiness also do not exist. The people in the Western Pure Land of Ultimate Bliss all enter the true realm of “neither defilement nor purity, neither increase nor decrease,” so that realm is the One True Dharma Realm. Those with ordinary roots who cling to existence or those with the Two Vehicles who cling to nonexistence absolutely cannot understand and cannot attain entry into this Dharma Realm. Therefore, the sutra says that those who recite the Buddha’s name and wish to be born in that realm must first generate the unsurpassed Bodhi mind! Therefore, we cannot use the mind of ordinary people or the Two Vehicles to hope to be born in that realm. This is exactly what it means to speak the true Dharma to those of superior wisdom, not to speak the expedient Dharma to those of lower or middle capacity.

In the Infinite Life Sutra, the Buddha taught: “If anyone knows how to use formless wisdom, plant the roots of virtue, purify body and mind, and leave behind discrimination, seek birth in the Pure Land, and turn toward Buddha Bodhi, they will be born in the Buddha’s land and be forever liberated.” Then the Buddha said again: “Hey, Ajita! As a Bodhisattva, you should know that doubts are a great harm and cause great loss of benefits. Therefore, you should clearly believe in the Buddha’s unsurpassed wisdom.” From this teaching of the Buddha, we see that if anyone truly wants to be sure of rebirth in the Western Paradise, they must understand the meaning of this great sutra, only then can they clearly believe in the great wisdom of Amitabha Buddha. The practitioner must also rely on the great vow power of Amitabha Buddha: “Hearing the name and generating the mind,” only then can they go from being a lowly mortal to immediately being reborn in the Pure Land, reaching the position of a Great Bodhisattva of the Dharma Body. This is an extremely rare truth, a truth that is difficult to have, difficult to believe, and only the Western Paradise of Ultimate Bliss has! Except for this one school, in any other school of Buddhism, there is no such thing, nor is there any way to preach this Dharma. Because this Dharma cannot be taught by words or body, the Buddha told us to first generate pure and uncontaminated faith to establish a relationship with Amitabha Buddha, then Amitabha Buddha can help us realize and enter the meaning of the Tathagata. If we do not have true faith in the Pure Land Recitation Dharma Door, then Amitabha Buddha has no way to help us realize and enter the Buddha's knowledge and Buddha's view of this Dharma Door. Therefore, the Buddha said: "Doubts are a great harm, causing great loss of benefit, therefore we must clearly believe in the Buddha's unsurpassed wisdom."

In the Infinite Life Sutra, the Buddha once said: "It is difficult to open the Dharma for those who are good at speaking, and it is also very difficult to meet those who believe and understand deeply." This sutra is so difficult to teach to such an extent, so how should we study this sutra? In the sutra, the Buddha taught all levels of ability a single method to study and practice the Infinite Life Sutra, which is: "Day and night, continuously receive, uphold, read and recite." In worldly terms, it means toiling and toiling over old pages all year round! All year round, every day at least during the morning and evening periods, use four minds: a pure mind, an equal mind, a sincere mind, and a respectful mind to recite this sutra without seeking to understand its meaning, until the mind is completely pure and equal, then suddenly at some point we are naturally enlightened, and the true meaning of the Tathagata suddenly appears. Why? Because reciting the sutra like this, the Three Studies, the Six Perfections, and the entire Buddha Dharma are included in it. Reciting the sutra like this until the mind is permanently pure and equal, then that is the method to cultivate Fundamental Wisdom. After Fundamental Wisdom is opened, that is, toward all worldly and otherworldly dharmas we are enlightened without delusion, correct without deviant, pure without defilement, then we can cultivate Later Acquired Wisdom. The Infinite Life Sutra has no fixed meaning, nor is there any fixed way to understand and explain it, but due to the diligence of day and night studying this sutra, and due to the blessing of Buddha and Bodhisattva, our realm of wisdom is different every day, always progressing, never stagnating, stopping or regressing, then that is the growth of the Post-Deep Wisdom. If we can truly study the old pages of this sutra all year round, hoping that one day we will suddenly attain great enlightenment, there will be nothing in this sutra that we cannot understand clearly and distinctly. At that time, the entire Western Pure Land of Ultimate Bliss, from the main report to the supporting report, will be completely within our mind, then that will be truly great enlightenment. Once the Western Pure Land of Ultimate Bliss is completely within our mind, at the time of death, how can we fall into any other realm?

The Avatamsaka Sutra says: “Only the mind manifests, only consciousness transforms.” Scenes are created by our own minds, all dharmas are born from our minds, so all dharmas have no definite meaning and no definite way of teaching. The same is true for Buddhism, it has no definite meaning and no definite way of teaching. If we consider Buddhism to be fixed, then the holy interpretations will also turn into demonic scenes. The holy interpretations are certainly not the teachings of ordinary people, but the teachings of Buddhas and Bodhisattvas. If we study Buddhism with an attached mind, every day only seeing worldly knowledge, unable to see the nature, then the ancient sages call that a demonic attachment! A demonic attachment to the text, a demonic attachment to the Buddhist scriptures! The Buddhist scriptures are like a beautiful flower net, the person who is absorbed in it, trying to understand this meaning or that, is like being in a maze, groping and unable to find a way out, so he will forever be lost in confusion. Thus, being lost in the Buddhist scriptures is no different from being caught in a demonic net! Therefore, if we study Buddhism without meeting a good spiritual friend with right knowledge and right views to guide us, it is very easy to get stuck in a maze.

The ancient sages taught us the method of reading and reciting sutras: when we open the sutra, we should recite it continuously without a single thought of discrimination, without a single thought of attachment, without a single thought of delusion, and without thinking about the meaning of this word or that sentence, just reciting it continuously without interruption. If we apply this method of reading sutras, then that is cultivating the Three Studies and Six Paramitas, which fully include Precepts, Concentration, and Wisdom. Reading and reciting sutras is truly a method of cultivating Precepts, Concentration, and Wisdom in order to complete the Three Studies of Non-Outflow at the same time, and finally, wisdom. Wisdom here is Fundamental Wisdom, the wisdom that is revealed from a pure and equal mind, and is not obtained through thinking, measuring, discriminating, or studying. If while reading and reciting sutras, ideas, thoughts, measurements, distinctions, and research arise, then that is called outflow learning, not outflow learning. Outflow learning is worldly knowledge, is the obstacle to knowledge, not Fundamental Wisdom. Every day we recite sutras for one hour, which is cultivating Fundamental Wisdom for one hour. All year round, diligently reading and reciting Buddhist sutras, is all year round, cultivating Fundamental Wisdom. When studying Buddhism, one should not think, one should not research! As soon as there is thinking or research, it falls into the sixth consciousness (consciousness), and that is a failure! Why is it a failure? Because the consciousness is the wisdom of the world, it is the hindrance of wisdom, so it is called a demonic obstacle!

The Shurangama Sutra has said very clearly: “If you do not create a holy mind, it is called a good realm. If you create a holy understanding, you will receive evil.” This sentence of the sutra translates to: If you do not think that your mind has attained the realm of a saint, then that is called a good realm. If you think that you have understood the realm of a saint, then you will fall into all kinds of evil, entangled in the demonic realm! If you think that you have understood the realm of a saint, then any realm that appears is a demonic realm that appears from one of the fifty kinds of demonic aggregates mentioned in the Shurangama Sutra. For example, during the time when you are diligently studying Buddhism, sometimes you suddenly dream that the Buddha appears. In that dream, if you reflect and realize that your mind has false thoughts of desire, discrimination, and attachment, then that is a good realm. On the contrary, if we suddenly think that we have attained enlightenment and are enlightened so we can see the Buddha, then that is receiving evil. We must understand this clearly so as not to be caught in the maze of the fifty skandhas of demons. In other words, every time we study Buddhism, we must discover our own mistakes and know how to correct them. Only then is it “not creating a holy mind, calling it a good realm.” People who study Buddhism like this will quickly attain enlightenment and eliminate their karmic obstacles.

In this world, there are many people who are possessed by demons, all because they are greedy for strange things. This person sees light, that person sees Buddha, sees Bodhisattva, sees Mandala flowers falling randomly, etc. Is such a phenomenon really real? The Buddhist sutras and stories say: “It is real!” The strange stories people tell are all real, not fake. But what happens after seeing such phenomena? The Shurangama Sutra says: If you see it but don't pay attention to it, nothing will happen; but if you are either concerned, curious, or want to know more, or happy, or afraid, etc., then you will be possessed by demons. Nowadays, there are many people who specialize in studying those things, and many people are harmed! If that person really works hard, diligently, and seriously cultivates like that, he will probably get mentally ill in less than one or two years! The world calls it mentally ill, Buddhism calls it being possessed by demons. This great sutra teaches: If you naturally maintain a pure mind and a supreme aspiration, then one day your mind will naturally open up, naturally become enlightened, and all truth, goodness, beauty, and wisdom will naturally appear, and it is not obtained through greed or curiosity. Therefore, we should not pay attention to all realms, should not be greedy or curious about anything, just always maintain our state of mind to be normal and normal, that is already good enough!

In the Buddhist scriptures, there is a koan proposed by Manjushri Bodhisattva. He said: “Last night, I saw the Buddha and saw the Dharma.” When Shakyamuni Buddha heard this, he immediately told Manjushri Bodhisattva: “I would have knocked him down to the Iron Curtain a long time ago.” What is the meaning of this story? The Buddha is enlightenment, not delusion; the Dharma is correct knowledge and correct views, not deviant ones; the Sangha is pure, not defiled. In the realm of One Mind, the Buddha, Dharma, and Sangha are three but one, and one but three; so where does “seeing the Buddha and seeing the Dharma” come from? Here, the Buddha is talking about the One Mind realm of the upper-ground Bodhisattvas who have attained the Fundamental Wisdom like Manjushri Bodhisattva. But what about those of us who are of middle or lower faculties? If we leave the Buddha for one more step, we will see a demon; if we hear the Dharma wrongly, we will fall into the wrong Dharma. This is the state of learning Buddhism for those of middle or lower faculties. The middle-lower class, upon hearing the words, “I would have knocked him down to the Iron Curtain long ago,” immediately develops a mind of discrimination, attachment, and abandons the Buddha and the Dharma. This is a huge mistake. We must know that the Buddha said this to the Bodhisattvas of the Upper Ground, not to us. We of the middle-lower class must obey and follow the Buddha’s teachings, constantly reading and studying the sutras. We also know that although reading and studying the sutras is not the highest Dharma, it is the only way for the middle-lower class to learn the Buddha. In the highest Dharma, these things do not exist. Only by completely abandoning all of these things can we truly realize that all dharmas are one, and that sentient beings and the Buddha are not two. This is the highest realm of the Bodhisattvas of the Upper Ground, the realm of those who recite the Buddha’s name and attain the principle of One Mind and Unconfusedness, not the realm of us ordinary people. If we want to move towards the realm of One Mind, we must contemplate that “there is nothing to be happy about.” Why? Because if there is something that can be happy, then what is the difference between it and suffering? When Manjushri Bodhisattva just posed the koan “Seeing the Buddha, hearing the Dharma,” Shakyamuni Buddha immediately replied, “I have already knocked him down to the Iron Curtain.” Shakyamuni Buddha had let go of all false thoughts a long time ago, so he became a Buddha. If he still saw the Buddha and the Dharma, then he would not be a Buddha! From this koan, what do the Buddha and Bodhisattvas teach us? They teach us that we must see the Buddha with the mind of “seeing but not seeing, not seeing but seeing,” and listen to the Dharma with the mind of “hearing but not hearing, not hearing but hearing,” in order to reach the state of One Mind Without Distraction. Now, when we hear this koan, we are startled and reflect, if last night we dreamed of seeing the Buddha and hearing the Dharma, who was that Buddha? What was that Dharma? We realize one thing, the Buddha outside and our Self-nature are one and not two, even all the scenes, phenomena, characters, dharmas heard, etc. in the dream are all manifestations of our Self-nature, and our Self-nature and the Buddha are originally one and not two. If everything is a manifestation of our Self-nature, is our own, then is there any need to project our mind outward to seek curiosity? If the answer is no, then consider that we have solved the koan of Manjushri!

Shakyamuni Buddha told us with the words of the True Mind: “I have already knocked him down to the Iron Curtain.” We should understand, here the Buddha wants to bring up the realm of the One True Dharma Realm, not to talk about the realm of ordinary people and the Two Vehicles. The One True is the realm of the One Mind, the conduct and name of Manjushri. Manjushri is the representative of the Fundamental Wisdom, and the Fundamental Wisdom is that all dharmas are one, sentient beings and Buddha are not two, so how can there really be Buddha and sentient beings? If there were no Buddha and no sentient beings, how could there be seeing Buddha and hearing Dharma? One-pointedness is the highest realm, the unsurpassed path, and also the place that Amitabha Buddha wants all sentient beings to strive for in order to perfect Buddhahood. Therefore, those who recite Buddha's name and seek rebirth in the Pure Land without seeking One-pointedness and Undisturbedness do not clearly understand Amitabha Buddha's mind, and thus destroy this principle of the Buddha. Amitabha Buddha made a vow: "All sentient beings born in my land will all have the same mind and abide in the Right Concentration, forever free from heat and affliction, their minds will be cool, and they will enjoy happiness, just like a Bhikshu who has completely purified all defilements. If they still have thoughts of attachment to the body and ego, I vow not to attain the position of Right Enlightenment." That has been said clearly, all living beings in that realm have the same mind abiding in the Right Concentration, so how can there be the outflows of suffering and happiness like in this world!

Suffering and happiness are relative, if there is one side, there will be the other side. If there is happiness, of course there will be suffering! Living beings in that realm have completely cleansed all outflows, of course that realm does not truly have happiness but only one mind, so that realm is called the Pure Land. If the conscious mind no longer has thoughts of suffering and happiness, it will be liberated from relative dharmas, not entangled in this side or that side. This is the mind of a Bhikkhu who has completely eradicated all outflows and afflictions, always residing in the most comfortable, coolest, and happiest state. In other words, once we have left the conscious mind including views, thoughts, worldly afflictions, and ignorance, then there will be no more thoughts of suffering or happiness, then that is the Pure Land. Right now, we still see suffering, so we wish for happiness. But once there is happiness, there must be suffering attached to it! Therefore, when we study Buddhism and hear the words happiness, enjoyment, joy, happiness, etc., we should not think that the Pure Land is as happy as the happiness in the human and heavenly realms. If we think like that, we have completely misunderstood the Buddha's intention! Suffering, happiness, sadness, joy, and renunciation all do not exist, then the realm of true happiness will appear. In all times and places, we will have a pure body and mind, not stained by the slightest dust, with neither happiness nor suffering, then even though we have not yet abandoned this body, we will have been born in a lotus flower in the pond of seven treasures in the Pure Land. This is the true Pure Land, without the slightest doubt!

When the Tathagata Buddhas first attained enlightenment, the realm they attained was exactly as the Avatamsaka Sutra says: “Both sentient and insentient beings will attain the Seed of Wisdom.” In the Western Pure Land of Ultimate Bliss, the birds, houses, buildings, ponds, streams, forests, etc. are all transformed by Amitabha Buddha to be close to us and preach the Great Dharma to us. Do we see anything more intimate than this? All around us is Amitabha Buddha, the house we live in, the food we eat, the clothes we wear, the streams and ponds we bathe in, the birds playing around us, there is nothing that is not Amitabha Buddha, so it is enough to see how close and intimate Amitabha Buddha and we are! We can say a more straightforward and precise sentence: Amitabha Buddha, inanimate beings, sentient beings, and I in that realm are one and not two. In the Western Pure Land of Ultimate Bliss, Amitabha Buddha, all sentient beings, and I all harmonize their voices, show off their brilliant colors, etc., to clearly show that the Dharma nature is inherently equal, there is no high place, no low place in the One True Dharma Realm. Because the holy beings in the Pure Land do not cling to self or to dharma, any dharma they hear, see, smell, taste, or touch causes their minds to open and understand, their spiritual wisdom to be completely clear, and they abide in Non-Retrogression until they reach Supreme Bodhi. This is the realm of the One True Dharma Realm: “Bodhisattvas and non-sentient beings both attain Perfect Enlightenment.”

What is Perfect Enlightenment? Bodhisattva Asvaghosa explains: Perfect Enlightenment means “Original Enlightenment is inherently present, non-enlightenment is inherently non-existent.” Original Enlightenment is the virtue inherent in Self-nature; therefore, once one sees one’s nature, everything is the Way, everywhere one meets the source, both sentient beings and non-sentient beings attain Perfect Enlightenment. Why? Because all sentient and non-sentient beings are appearances that are transformed by Self-nature, so nature and appearances are one, not two! Everything is transformed from Self-nature, so there is nothing that is not Perfect Enlightenment! Only when we recite Buddha's name and attain the principle of One Mind Without Disturbance can we truly see that all sentient beings and insentient beings are Enlightened Ones, and can we truly manifest that all dharmas are equal, without high or low, all dharmas are one, as the Buddha's sutra teaches: "True nature is all-pervading, the dharma realm has no two." This is the true aspect of the One True Dharma Realm and also the true aspect of the Western Pure Land of True and Adornment. The Saha world is no exception, but because we are deluded and confused, and our karmic obstacles are too heavy, we cannot see the true aspect of the entire realm. What we see is only an illusory aspect, within the illusory aspect there are high and low, clean and dirty, joy and suffering, all are not equal. The true aspect does not have these aspects, it is definitely only equality.

Those who want to see the One True Dharma Realm of the Western Pure Land of Ultimate Bliss, should recite Amitabha Buddha's name in the best, most sincere, and pure way, and they will surely achieve their wish. Those who do not truly believe this, should try to study the sutras and listen to the Dharma more, until all doubts are gone, faith is abundant, and faith is strong, then one recitation of the Buddha's name will have the power to dispel ignorance and bring enlightenment. After penetrating the meaning of the sutra, you will discover for yourself that this is the First Meaning Sutra, the place of refuge for all Buddha Dharma, the conclusion of the Avatamsaka Sutra, the Return to the Source of All Delusions. We see that in all other Dharma practices, there is no mention of Returning to the Source of All Delusions, becoming a Buddha in one lifetime. The Avatamsaka Sutra only shows us that the young man Sudhana practiced the Dharma of Reciting the Buddha's name, a method of penetrating deeply to end all false thoughts, becoming a Buddha in one lifetime. After Sudhana went to study with fifty-three good teachers, he decided to let go of all ten thousand relationships, no longer seeking to learn widely, wholeheartedly reciting only one recitation of the Buddha's name Amitabha to the best extent, reciting each recitation until the mind was no longer disturbed, and thus received the best retribution; That is rebirth in the Western Paradise, becoming a Buddha in one lifetime, all the supporting and main reports naturally appear. The supporting report is the Western Paradise of Ultimate Bliss, the main report is the Return to the Source of All Desires, this mind becomes a Buddha. We cannot doubt this for a moment!

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