Mahāyāna — Northern Canon · Linh Sơn Vietnamese Mahāyāna Canon

淨土論

Chinese title:淨土論

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CHAPTER IV. DOCTRINAL DISCUSSION

IV.1 THE RATIONALE FOR REBIRTH IN THE PURE LAND

1- Question: Karma and practice are entangled and intricate, and ordinary beings cannot discern their beginnings and ends. Suffering and happiness differ, and those of the Two Vehicles do not clearly understand their source. For those within the world, karma divides into the six destinies; for those who transcend the world, the path divides into the Three Vehicles.

In principle, the myriad dharmas all conform to a single standard, but with respect to the teachings, there are definitive teachings and non-definitive teachings. The Western Pure Land was brought to fulfillment through the vast vows of Bhiksu Dharmakara; through his mind of great loving-kindness and great compassion, he ascended the throne of the Dharma King. That world glistens with thousands of kinds of jewels, and that Buddha displays all the myriad noble marks.

That body and land cannot be seen by those on the lower bhumis.^[1] Although the sutras and treatises speak of “attaining rebirth,” I fear that this means rebirth at some later time. On what grounds, then, can it now be said that one attains rebirth immediately? Both monastics and laypeople harbor this doubt.

Please allow me to hear the meaning of this.

– Answer: The sacred teachings unfold with boundless breadth and are indeed difficult to examine in their entirety; the bonds of practice and karma are interwoven and intricate, so how could they be fully fathomed? I shall now gather the Buddha’s words and examine the various principles, so that the path to rebirth may be seen as clearly as an object in the palm of one’s hand. (The following section will cite evidence from the Buddhist sutras; here, only the principles are discussed.) As the Mahayana-samgraha states: “For proof, both Sutra and Treatise are required. Treatises excel in principle, while Sutras excel in teaching. Teaching must possess principle, and principle must accord with teaching.” Let us now examine the principle; afterward, we shall cite the teachings. Examining the principle and looking through the sutra treasury, we find two kinds of teaching, implicit and explicit—that is, definitive sutras and non-definitive sutras. Definitive sutras are never refuted at all; non-definitive sutras, up through the Nirvana assembly, may provide provisional guidance but are not definitively refuted. Only the doctrine of the Pure Land does not fall within the scope of what is refuted; therefore, we know that it is indeed a definitive teaching. Furthermore, bodhisattvas composed treatises to explain the Buddha’s sutras. If a sutra is non-definitive, they refute it; if it is definitive, they praise it. All sutras that expound the Pure Land are praised in the treatises and are not refuted by any treatise. Therefore, we know that they are definitive sutras.

2- Question: According to the Commentary on the Mahayana-samgraha, rebirth occurs at a later time. Is that not a refutation?

– Answer: That treatise holds that there are cases in which rebirth occurs at a later time and cases in which rebirth does not occur at a later time. If one merely makes an empty vow, then rebirth indeed occurs at a later time. If one cultivates both practice and vow, then rebirth does not occur at a later time. If Vasubandhu regarded rebirth as occurring only at a later time, why does a subsequent passage of the Commentary on the Mahayana-samgraha state: “Dedicate the merit of composing this treatise to sentient beings, wishing that they may attain rebirth in the Pure Land”? And why did he compose the Treatise on Rebirth? It was because he wished to encourage people to seek rebirth there.

Furthermore, the Buddha taught the Contemplation Sutra for the following reason: Vaidehi gave birth to Ajatashatru, a son who committed the five heinous offenses. She therefore became weary of the world of the five turbidities^[2] and wished to be born in the Land of Ultimate Bliss. When she entreated the Buddha, he taught her the three pure meritorious acts and the sixteen contemplations.

In the sutra, the Buddha urges sentient beings to seek rebirth there; even those who have committed the ten evil deeds and the five heinous offenses can attain rebirth. Thus, the person who requested the Pure Land teaching—Vaidehi—was herself living in the world of the five turbidities and had given birth to a rebellious son, yet the Buddha still said that she could attain rebirth. Therefore, this principle can be clearly understood: ordinary beings presently living amid the five turbidities can all attain rebirth.

3- Question: Vaidehi was actually a great bodhisattva who, for the sake of sentient beings, manifested in a woman’s body and gave birth to a rebellious son. How could she truly have been an ordinary being?

– Answer: Even if she truly was a bodhisattva who manifested in a woman’s body to teach and transform sentient beings, she still had to conceal her true virtues and appear like an ordinary being in order to teach others of the same kind, such as her five hundred maidservants. The Buddha bestowed predictions upon all of them that they would attain rebirth. All women, as well as all men in future ages, are ordinary beings; all are embraced and delivered by Amitabha Buddha, and all can attain rebirth. Among the bodhisattvas, some manifest bodies in the hells, such as the seer Vasu and others in the Vaipulya Sutra, in order to receive and guide beings in the hells; some manifest as animals, such as a king of bees, a king of geese, or a king of ants, and so forth in the Nirvana Sutra, in order to guide beings of the animal realm; some manifest as committing the five heinous offenses, such as King Ajatashatru, Devadatta, and others, in order to guide beings who commit the five heinous offenses. In all these cases, those who teach and transform are provisional manifestations, while those who are taught and transformed are real. Vaidehi manifested the body of an ordinary being amid the five turbidities in order to guide ordinary beings amid the five turbidities to attain rebirth in the Land of Ultimate Bliss. Therefore, the Contemplation Sutra states: “The Buddha said to Vaidehi: ‘You are an ordinary being who has not attained the divine eye and therefore cannot see far away. The Tathagata has other skillful means by which he can enable you to see afar.’”

Furthermore, when Bhiksu Dharmakara established his forty-eight great vows, they were first and foremost for all ordinary beings, and only afterward also encompassed the sages of the Three Vehicles. From this it can be known that the primary intent of the Pure Land teaching was originally for ordinary beings, though it also included sages. Moreover, bodhisattvas at the Ten Abodes and above often retain their afflictions so that they may take birth in the evil destinies, vowing to rescue suffering sentient beings, and therefore do not take birth in the Pure Land; for if they were to take birth freely in accordance with their own karmic power, they would be even less likely to fall into the evil destinies.

From this it can be known that ordinary beings, because they remain liable to fall into the evil destinies, need to seek rebirth in the Pure Land. Bodhisattvas at the Ten Abodes and above, because they do not fear birth in the evil destinies, do not vow to be born in the Pure Land. Therefore, we know that the Pure Land teaching was originally established for ordinary beings, not for bodhisattvas.

Furthermore, this Pure Land Dharma-gate is presented in many sutras and treatises. If it were a non-definitive teaching, why would the Buddhas and bodhisattvas teach it with such earnest care? Even the Buddhas throughout the ten directions manifest their broad and long tongues to attest to the truth of Shakyamuni Buddha’s words and to exhort sentient beings to cultivate this teaching. How, then, could the Pure Land be a non-definitive teaching?

Moreover, from ancient times to the present, eminent monks of great virtue and brilliant Confucian scholars in the world have all cultivated the Pure Land practice, such as Dharma Master Huiyuan of Mount Lu, Dharma Master Sengrui, Liu Yimin, Xie Lingyun, and others, down to Chan Master Daochuo. When these people approached death, they all experienced extraordinary signs: lotus pedestals blazing with light and the assembly of sages coming to welcome them. These events are recorded in their individual biographies. All these great and wise masters delighted in the Pure Land. Students of later generations should follow these virtuous predecessors and ought not harbor doubts!

Returning to the previous question: That world glitters with a thousand precious jewels, and the Buddha’s body displays myriad noble marks.... Neither the beings nor the land there—the body and the land—are objects perceptible to those on the lower bhumis. I shall now explain this point.

If speaking of the beings and land of the True Recompense, it is exactly as stated. If speaking of the Phenomenal Pure Land and the Transformation Pure Land, however, the principle is not so. The recompense body in the Phenomenal Land can be seen only by those above the bhumis—that is, the Ten Sages.

The response body in the Transformation Land can be seen by those before the bhumis—that is, the Three Worthies. If none of these were within the sphere of those on the lower bhumis, the sages would be unable to teach and transform sentient beings, and sentient beings would have no opportunity to enter the ranks of the sages.

In summary, all sentient beings who fully possess the following two factors attain rebirth:

– Cause and condition: Cultivation and practice.

– Predominant condition: Amitabha Buddha’s Fundamental Vow.

Therefore, the Awakening of Faith Treatise states:

There is the Dharma of the Buddhas,

There are causes and conditions;

Only when causes and conditions are fully present

Can accomplishment be attained.

Since this principle has been established, all sentient beings who cultivate and practice attain rebirth.

IV.2 ANALYSIS AND EXPLANATION OF DIFFICULT POINTS

1- Question: The Dharma is taught by the Buddhas according to what is appropriate, and its lofty and profound meaning is difficult to understand. Without treatises to explain it, the hidden and profound meaning of the sutras would be difficult to comprehend. As the Satyasiddhi Treatise states: “Through treatises, the meaning of the sutras becomes easy to understand.” Therefore, Bodhisattva Asanga, who deeply understood the Buddha’s intent, examined the meaning of the sutras and briefly set forth the Four Intentions^[3] and the Four Reliances^[4]. The Pure Land Dharma-gate is said to contain the intention of rebirth at another time, yet it is now said that sentient beings who cultivate and practice attain rebirth immediately. What does this mean?

– Answer: That treatise says that the Pure Land Dharma-gate expresses the intention of rebirth at another time, but other sutras say that rebirth does not occur at another time. How could the intention of rebirth at another time be used to challenge the intention that rebirth does not occur at another time?!

2- Question: Why does the treatise speak of rebirth at another time, while other sutras say that rebirth does not occur at another time?

– Answer: That treatise bases its statement solely on those who merely make a vow, without discussing cultivation and practice, whereas the other sutras also discuss cultivation and practice. If a sutra states that sentient beings who make a vow attain rebirth, this always expresses the intention of rebirth at another time; those sentient beings do not attain rebirth immediately. As the shorter Amitabha Sutra states: If there are people who have already made the vow, are now making the vow, or will make the vow, they have already been born, are now being born, or will be born in that land. The sutra says that such people will all attain rebirth at another time, not immediately. The Pure Land sutras, however, may teach the three meritorious practices and the sixteen contemplations; they may instruct everyone to arouse bodhicitta and recollect the Buddha for seven days; or they may teach the dedication of merit through vows and rebirth through ten recollections. Those who practice according to these sutras all attain rebirth immediately, meaning not at another time. Therefore, that treatise states: Because one merely makes a vow, this expresses the intention of another time. Since one has only made a vow, it logically follows that rebirth will occur at another time.

3- Question: The Treatise on Rebirth states: “Women, those of the Two Vehicles, and persons with disabilities cannot attain rebirth.” Why is it now said that these three kinds—women and so forth—can also attain rebirth?

– Answer: Indeed! In principle, those three kinds cannot attain rebirth. Those who do not belong to these three kinds will certainly attain rebirth. What are these three kinds? They are:

1) Women: If a man or woman in this world plants the cause for a female existence, that person will certainly receive a female body as recompense. Even if that person cultivates the Pure Land practice, they will not attain rebirth, because there are no women in the Pure Land. This is fixed karma that cannot be changed; it is a karmic obstruction.

2) Persons with disabilities: If people in this world have planted causes for blindness, deafness, and so forth, they likewise cannot attain rebirth, because everyone in the Pure Land possesses the thirty-two marks of a great person. This too is a karmic obstruction.

3) Those of the Two Vehicles: If sages of the Two Vehicles or practitioners on the expedient path of the Two Vehicles have planted the fixed cause of the Two Vehicles and do not believe in the existence of the Mahayana Dharma or the Pure Lands of the ten directions, they likewise cannot attain rebirth. Because these are followers of the Two Vehicles who are ignorant of the Dharma and do not believe that Buddhas and Pure Lands exist throughout the ten directions, they are unwilling to make vows and dedicate their merit. This is the firmly established Hinayana obstructing the Mahayana.

The kinds of people discussed in that treatise are all those who bear fixed karma^[5]. Only those who do not possess these three kinds of fixed karma will attain rebirth.

4- Question: If people in this world who possess these three kinds of fixed karma cannot attain rebirth, why does the Contemplation Sutra say that those who observe the five precepts and so forth attain rebirth? It even speaks of people who, upon hearing the Four Noble Truths, immediately realize the fruit of arhatship and so forth. Are they not those of a fixed Hinayana nature?!

– Answer: Those are people who are not ignorant of the Dharma. They believe that Buddhas and Pure Lands exist throughout the ten directions, and they make vows and dedicate their merit; therefore, they attain rebirth. If they have already realized a noble fruit and then hear the Buddha teach the Lotus Sutra, they immediately turn their minds toward the Mahayana. This is stated in the Treatise on the Great Perfection of Wisdom. As for the sages beyond training who belong to the Two Vehicles, whether they are ignorant of the Dharma or not, they are all born in a Pure Land. Because they receive bodies subject to transformational birth-and-death, they are not born within the Three Realms.

5- Question: The evil karma of sentient beings is like a lofty mountain. Such evil karma obstructs Pure Land practice, and minor good deeds cannot eradicate it. Why, then, does the Contemplation Sutra say that those who recite the Buddha’s name ten times at the moment of death immediately attain rebirth?

– Answer: The mind is the master of karma and the basis that leads one onward to undergo rebirth. The mind at the moment of death is also like the eye, capable of directing all karma. If the mind at the moment of death is evil, it can direct all evil karma and cause one to be born in an evil destiny. If the mind at the moment of death is wholesome, it can direct all wholesome karma and cause one to be born in a wholesome destiny. It is like clouds following wherever a dragon moves: if the mind turns toward the Western Land, karma also follows it there. This is taught in the sutras and treatises.

6- Question: In its discussion of the ten recollections, the Sutra of Maitreya’s Questions states: They are not the recollections of ordinary beings, nor are they intermingled with thoughts of the fetters^[6]. Sentient beings in this world now all possess the bodies of ordinary beings and have not yet eliminated their afflictions. How, then, can they attain rebirth by recollecting the Buddha?

– Answer: If, according to that sutra, only those who no longer possess fetters can attain rebirth, then the Buddha alone could attain rebirth, while all other sentient beings could not, because even a bodhisattva at the final mind-moment of the tenth bhumi still possesses two kinds of ignorance. I shall now explain:

+The recollection described in that sutra is the recollection of an ordinary being: If one does not arouse bodhicitta and seek to transcend the Three Realms and attain Buddhahood, but merely recollects the Buddha and seeks birth in the Western Land solely for one’s own benefit, avoiding suffering and seeking happiness, that is the recollection of an ordinary being, and one cannot attain rebirth through it. Therefore, all three classes of people who attain rebirth as described in the Infinite Life Sutra must arouse bodhicitta.

+Freedom from thoughts intermingled with the fetters: One need only single-mindedly and continuously contemplate the Buddha’s excellent marks. If one recites the Buddha’s name with the mouth while the mind pursues the five sensual desires, this is recitation intermingled with the fetters. Recitation of the Buddha’s name with a pure mind is contrary to the fetters; if one can practice in this way, one accords with that sutra.

CHAPTER V.

SCRIPTURAL AND TREATISE EVIDENCE

Regarding the sutras, twelve works are cited: the Sutra of Infinite Life, the Contemplation Sutra, the Amitabha Sutra (shorter version), the Drum-Sound King Sutra, the Sutra Praising the Virtues of All Buddhas, the Sutra on Arousing Awakening and Purifying the Mind, the Great Collection Sutra, the Sutra on Rebirth in the Ten Directions, the Medicine Buddha Sutra, the Pratyutpanna Samadhi Sutra, the Amitabha Sutra (larger version), and the Sutra of Infinite Pure Awakening. Regarding the treatises, seven works are cited: the Treatise on Rebirth, the Awakening of Faith Treatise, the Treatise on the Ten Stages of the Vibhāṣā, the Amitabha Verses from among All the Sutras, the Ratnagotravibhaga Treatise, Nagarjuna’s Twelve Adorations, and the Mahayana Compendium.

– Question: From the reasoning presented above, I now understand that because vows and practice support one another, attaining rebirth in the Pure Land does not mean rebirth at some later time. Yet I still do not know whether there are any sutras or treatises that provide evidence for this.

– Answer: I shall now cite passages from sutras and treatises as evidence.

V.1 SCRIPTURAL EVIDENCE:

V.1.1 The Sutra of Infinite Life, fascicle I, states:

– If, when I attain Buddhahood, there should be hell beings, hungry ghosts, or animals in my land, may I not attain perfect enlightenment.

If, when I attain Buddhahood, humans and devas in my land should even hear the names of unwholesome states, may I not attain perfect enlightenment.

If, when I attain Buddhahood, devas and humans in my land should, after death, fall again into the three evil paths, may I not attain perfect enlightenment.

If, when I attain Buddhahood, devas and humans in my land should not dwell in the assembly assured of rightness until they attain cessation, may I not attain perfect enlightenment.

If, when I attain Buddhahood, the devas and humans in my land—except those who, in accordance with their original vows, freely choose a longer or shorter lifespan—should not possess immeasurable lifespans, may I not attain perfect enlightenment.

If, when I attain Buddhahood, sentient beings in the ten directions who sincerely believe and rejoice, desire birth in my land, and invoke my name even ten times should not attain rebirth there, may I not attain perfect enlightenment. Excluded are only those who commit the five heinous offenses or slander the true Dharma, who shall not attain rebirth.

If, when I attain Buddhahood, sentient beings in the ten directions who arouse the aspiration for bodhi, cultivate various merits, and sincerely make a vow desiring birth in my land should, at the time of death, not see me and the assembly of sages appear before them, surrounding them, may I not attain perfect enlightenment.

If, when I attain Buddhahood, sentient beings in the ten directions who hear my name, immediately concentrate their thoughts upon and recollect my land, plant roots of merit, and sincerely dedicate those merits toward their desired birth in my land should not have their wish fulfilled, may I not attain perfect enlightenment.

If, when I attain Buddhahood, the various kinds of sentient beings throughout the immeasurable and inconceivable Buddha-worlds of the ten directions who hear my name should not attain the patient acceptance of the non-arising of dharmas and the profound dharanis of bodhisattvas, may I not attain perfect enlightenment.

If, when I attain Buddhahood, any woman throughout the immeasurable and inconceivable Buddha-worlds of the ten directions who hears my name, rejoices in faith, arouses the aspiration for bodhi, and becomes weary of the female body should, after death, again be born as a woman, may I not attain perfect enlightenment.

If, when I attain Buddhahood, the humans and devas in my land should not experience happiness equal to that of a bhikshu whose afflictions have been completely extinguished, may I not attain perfect enlightenment.

Explanation: Examining the text of these Forty-Eight Great Vows, two vows refer to devas and humans, as well as women, in the ten directions, without discussing bodhisattvas who have reached the stage of non-retrogression or above; all the other vows are for bodhisattvas. Therefore, it should be understood that the Pure Land Dharma gate is intended primarily for ordinary beings, with bodhisattvas included secondarily.

The Sutra of Infinite Life, fascicle II, states:

– The Buddha said to Ananda: “All sentient beings born in that land dwell in the assembly assured of rightness.^[7] Why is this? Because in that Buddha-land there is neither an assembly assured of wrongness nor an assembly not yet assured. Countless Buddhas throughout the ten directions together praise the inconceivable majestic power and merit of the Buddha of Infinite Life. Sentient beings who hear that Buddha’s name, give rise to faith, and rejoice—even if, with only a single thought, they sincerely dedicate their merits and vow to be born in that Buddha’s land—will immediately attain rebirth there and reach the stage of non-retrogression. Excluded are only those who commit the five heinous offenses or slander the true Dharma.”

The Buddha further said to Ananda: “Among the humans and devas throughout the worlds of the ten directions who sincerely vow to be born in that land, there are three grades. Those of the highest grade are people who leave their families, sever sensual desire, become shramanas, arouse the aspiration for bodhi, single-mindedly concentrate upon the Buddha of Infinite Life, cultivate various merits, and vow to be born in that land.

When these sentient beings approach the end of their lives, the Buddha of Infinite Life and the assembly of sages appear before them. They then follow that Buddha and attain rebirth in his land, where they are spontaneously born by transformation within lotus flowers made of the seven treasures. They dwell in the stage of non-retrogression, possess complete merit and wisdom, and freely exercise supernormal powers.

Therefore, Ananda, sentient beings who wish to see the Buddha of Infinite Life in this very life should arouse the aspiration for unsurpassed bodhi, cultivate various merits, and vow to be born in that land.”

The Buddha said to Ananda: “Those of the middle grade are humans and devas throughout the worlds of the ten directions who sincerely make a vow to be born in that land. Although they are not yet able to cultivate the practices of shramanas or perform great meritorious deeds, they should arouse the aspiration for unsurpassed bodhi, single-mindedly concentrate upon the Buddha of Infinite Life, cultivate some wholesome practices, observe fasting and the precepts, erect stupas, create images, offer food to shramanas, hang banners, light lamps, scatter flowers, burn incense, and dedicate these merits toward their vowed birth in that land.

When such a person approaches the end of life, the Buddha of Infinite Life manifests a transformation body endowed with light and excellent marks like those of the true Buddha, and comes before that person together with the assembly of sages. That person then follows the Buddha and attains rebirth in his land, dwelling in the stage of non-retrogression, although their merit and wisdom are inferior to those of the highest grade.”

The Buddha further said to Ananda: “Those of the lowest grade are humans and devas throughout the worlds of the ten directions who wholeheartedly desire birth in that land. If they are unable to perform various meritorious deeds, they should arouse the aspiration for unsurpassed bodhi, single-mindedly concentrate upon the Buddha of Infinite Life, even for as few as ten recollections with an undistracted mind, and vow to be born in that land.

Alternatively, upon hearing the wondrous Dharma, they rejoice, believe, delight in it, and have no doubt; even if they recollect that Buddha for only a single thought, they sincerely vow to be born in that land. When such a person approaches the end of life, they see that Buddha in a dream and likewise attain rebirth there, although their merit and wisdom are inferior to those of the middle grade.”

V.1.2 The Contemplation Sutra states:

“At that time, the Buddha said to Vaidehi:

“Do you now understand? Amitabha Buddha’s land is not far from here. You should concentrate your mind and carefully contemplate that land; then your pure karma will be accomplished.

I shall now explain these contemplations extensively through various analogies for you, and also enable all ordinary beings who wish to cultivate pure karma in future ages to be born in the Land of Ultimate Bliss. Those who wish to be born in that land should cultivate three kinds of meritorious action. First, they should dutifully support their parents, attend upon their teachers and elders, cultivate a compassionate heart and refrain from killing living beings, and practice the ten wholesome deeds.

Second, they should undertake and uphold the Three Refuges, fully observe all the precepts, and conduct themselves with dignity without transgression. Third, they should arouse the aspiration for bodhi, deeply believe in cause and effect, read and recite the Mahayana sutras, and encourage others to advance in cultivation. These three are called pure karma.”

The Buddha continued:

“Do you now understand? These three kinds of pure karma are the true causes of the pure karma of all Buddhas of the past, present, and future.”

The Buddha told Ananda and Vaidehi:

“Those of the lowest grade of the lowest birth are beings who commit unwholesome acts: the five heinous offenses, the ten evil deeds, and all other kinds of wrongdoing. Because such foolish people commit evil karma, they deserve to fall into the evil realms and undergo ceaseless suffering for many kalpas. Yet if, as such a person approaches death, he encounters a good spiritual friend who comforts him in various ways, teaches him the wondrous Dharma, and instructs him to recollect the Buddha, he may be so tormented by suffering that his mind has no leisure to recollect the Buddha.

The good spiritual friend then tells him: ‘If you cannot recollect the Buddha, you should invoke the name of the Buddha of Infinite Life. Invoke that name with utmost sincerity, keeping the sound unbroken, until you have completed ten invocations of Namo Amitabha Buddha.’ By invoking the Buddha’s name, with each thought he extinguishes the sins of birth and death accumulated throughout eight billion kalpas. When he dies, he sees before him a golden lotus as large as the sun, and within a single thought he is born in the Land of Ultimate Bliss.

He remains within the lotus for twelve great kalpas before the flower opens. At that time, Bodhisattva Avalokitesvara and Bodhisattva Mahasthamaprapta fully expound to him the true nature of all dharmas and the Dharma for extinguishing offenses. Having heard this, he rejoices and immediately arouses the aspiration for bodhi.

Such is a person of the lowest grade of the lowest birth. This visualization is called the contemplation of birth among the lowest class and is the sixteenth contemplation.”

Explanation: On the basis of the causes for the nine grades of rebirth, the above three kinds of meritorious pure karma are established as the causes of the nine grades. A person, however, need not cultivate all three kinds of meritorious pure karma.

V.1.3 The Amitabha Sutra (Shorter Version) states:

“O Sariputra! Beings who hear this should vow to be born in that land. Why?

Because they will gather in one place with those supremely virtuous beings.^[8] Sariputra! One cannot attain birth in that land through scant causes and conditions, scant merit, or scant roots of goodness. Sariputra!

If a good man or good woman hears of Amitabha Buddha and then keeps that Buddha’s name in mind for one day, two days, three days, four days, five days, six days, or seven days, with one-pointed and undistracted mind, then, when that person approaches death, Amitabha Buddha and the assembly of sages will appear before him. When that person dies, his mind will not be confused, and he will immediately attain rebirth in Amitabha Buddha’s Land of Ultimate Bliss.

Sariputra! Because I perceive such benefits, I speak these words. Any beings who hear these words should vow to be born in that land.”

Explanation: According to this sutra, scant roots of goodness means merely making a vow, while abundant roots of goodness means recollecting the Buddha for seven days. If one can recollect the Buddha for seven days and complete one million repetitions, one will immediately attain rebirth there.

V.1.4 The Sutra of the King of the Sound of the Drum states:

Thus indeed have I heard:

At one time, the Buddha was staying beside the Galinga Pond in the land of Champa, together with five hundred great bhiksus. At that time, the Buddha told the bhiksus: “I shall now explain fully to you the Land of Peace and Bliss in the West, where there is at present a Buddha named Amitabha. If the fourfold assembly can mindfully undertake and uphold that Buddha’s name, then, through this merit, when they approach death Amitabha Buddha and the assembly of sages will appear before them and allow themselves to be seen.

Upon seeing that Buddha, they will rejoice, and their merit will multiply. Through these causes and conditions, they will forever leave behind the defiled body born from a womb and instead be spontaneously born by transformation within a beautiful precious lotus, endowed with supernatural powers and radiant light. At that time, innumerable Buddhas throughout the ten directions will all praise that Land of Peace and Bliss, wherein the Buddha-Dharma is inconceivable, manifestations through supernatural powers are inconceivable, and the various skillful means are inconceivable.

If anyone believes such things, know that such a person is inconceivable, and that person’s karmic retribution is likewise inconceivable. In ancient times, Amitabha Tathagata, Worthy One, Perfectly Enlightened One, and the sravakas dwelt together in a land named Pure Tranquility. The royal capital of that land measured ten thousand yojanas in both length and breadth, and many people of the ksatriya caste lived within it.

Amitabha Tathagata, Worthy One, Perfectly Enlightened One, had as his father the wheel-turning sage-king Candrottara, as his mother Subhuta-Sundara-Mukha, as his son Candraprabha, as his attendant disciple Vimalakirti, as his foremost disciple in wisdom Alokagraha, and as his foremost disciple in supernatural powers Mahavikurvana. At that time, there was a Mara king named Anabhibhuta, and a Devadatta named Tranquil. Amitabha Buddha regularly assembled with twenty thousand bhiksus.

“If anyone undertakes and upholds that Buddha’s name, steadfastly maintains the mind, and recollects him without forgetfulness for ten days and ten nights; completely frees the mind from distraction; diligently cultivates the Samadhi of Buddha-Recollection; knows that the Buddha constantly abides in the Land of Peace and Bliss; and recollects him continuously without interruption—or if that person undertakes, upholds, reads, and recites the Great Dharani of the King of the Sound of the Drum; devotes himself to recollection during the six periods of the day and night for ten days and ten nights; bows reverently to that Buddha with the five limbs touching the ground; steadfastly maintains right mindfulness;

and eliminates all distraction—then, if he can maintain thought after thought without interruption for ten days, he will certainly see Amitabha Buddha and will also see the Tathagatas and their dwelling places throughout the worlds of the ten directions.

The only exceptions are those of dull faculties and those burdened by severe karmic hindrances, who cannot see even a fleeting glimpse despite wishing to do so. One should dedicate all these wholesome practices and vow to attain rebirth in the Land of Peace and Bliss. Then, when one approaches death, Amitabha Buddha and the assembly of sages will appear before one, offering comfort and praise, and one will immediately attain rebirth there.”

Explanation: According to this sutra, one who recollects the Buddha for ten days will immediately see Amitabha Buddha; it does not say that one must wait until the moment of death to see the Buddha.

V.1.5 The Sutra Praising the Merits of All Buddhas states:

– Furthermore, Sariputra! One hundred thousand kotis of Buddha-realms west of here, there is a world called Peace and Bliss. In that land is a Buddha named Amitabha Tathagata, the Most True, the Perfectly and Fully Awakened One, Perfect in Knowledge and Conduct, the Well-Gone One, Knower of the World, Unsurpassed One, Guide of Those to Be Tamed, Teacher of Gods and Humans, the World-Honored One. That Buddha has delivered countless people. If anyone hears the name of the Tathagata of Infinite Life, single-mindedly believes and delights in it, receives, retains, recites, and recollects his name, gives rise to immeasurable joy, firmly establishes the mind, and with utmost sincerity and profound faith recollects that Tathagata, that person will obtain immeasurable merit, forever leave far behind the sufferings and perils of the three evil destinies, and, after death, be reborn in that Buddha-land. At the approach of death, if that person single-mindedly believes with joy and recollects that Buddha without interruption, Amitabha Buddha will appear before that person together with the bhiksus, and no obstruction will be able to destroy that person's resolve for Perfect Awakening. Why is this? Because that Buddha has aroused the mind of great compassion and vowed to rescue all the immeasurable sentient beings and protect all beings throughout the worlds of the ten directions. Those sentient beings reborn in that world of Peace and Bliss will be fully endowed with the wisdom of a Tathagata, a Perfectly Awakened One. Sariputra! That Buddha's original vow is this: If anyone seeks the Supreme Vehicle, that person will, in that Buddha-world, fully realize the Dharma of all Buddhas and be fully endowed with the factors of Perfect Awakening.^[9] If anyone seeks the Sravaka Vehicle, that person will attain the fruit of arhatship in that Buddha-land. Those reborn in that Buddha-land, whether they aspire to attain the fruit of the Lesser Vehicle or the Great Vehicle, will obtain complete fulfillment there according to their vows. If, at the final moment of life, anyone hears the name of Amitabha Buddha, praises him, believes sincerely, reveres him wholeheartedly, and recollects him as one would recollect one's parents, all those whose minds are thus disposed will have their vows fulfilled in that Buddha-land. If anyone believes but does not praise the merit of invoking and recollecting the name of Amitabha Buddha, and instead disparages it, that person will fall into hell and undergo every suffering for five kalpas.

Explanation: According to this sutra, one must recollect the Buddha as one recollects one's parents in order to attain rebirth there.

V.1.6 The Sutra on Arousing Awakening and Purifying the Mind records:

“At that time, Bodhisattva Maitreya addressed the Buddha:

– World-Honored One, the Tathagata has praised Amitabha Tathagata. There are ten resolutions of mind; if anyone wishes to be reborn in that land and, in accordance with them, freely makes vows, that person will immediately attain rebirth there. What, then, are the ten resolutions of mind for attaining rebirth in that land?

The Buddha told Bodhisattva Maitreya:

– These resolutions of mind are not for those of inferior wisdom, but for those who wish to undertake a great work. Those who wish to be reborn in the land of Amitabha Buddha must:

1- Arouse a mind of loving-kindness toward all sentient beings and give rise to no resentment; they will then be reborn in the land of Amitabha Buddha.

2- Arouse a mind of compassion toward all sentient beings; they will then be reborn in that Buddha-land.

3- Resolve to abandon killing and uphold the true Dharma; they will then be reborn in that Buddha-land.

4- Disregard body and life and arouse a mind that clings to no dharma; they will then be reborn in that land.

5- Cultivate the profound practice of patience and possess pure faith; they will then be reborn in that land.

6- Resolve not to crave fame, gain, offerings, or any treasure; they will then be reborn in that land.

7- Resolve always to cherish and esteem all sentient beings; they will then be reborn in that land.

8- Resolve to be fearless and not to follow worldly doctrines; they will then be reborn in that land.

9- Resolve to cultivate the factors of bodhi^[10] and roots of virtue; they will then be reborn in that land.

10- Resolve never to cease recollecting the Buddha; they will then be reborn in that land, because they have become free from all characteristics.

Maitreya! If a bodhisattva arouses these ten resolutions of mind and brings them to complete fulfillment even once, that bodhisattva will be reborn in the land of Amitabha Buddha. It would be utterly unreasonable for such a one not to be reborn there.”

Explanation: These are not the ten recollections taught in the Contemplation Sutra. These ten recollections are practiced during one's present life, whereas the ten recollections of the Contemplation Sutra must be performed at the approach of death.

V.1.7 The Great Collection Sutra records:

“The Buddha told Bhadrapala:

– Which samadhi herein can produce such merit? The samadhi of contemplating the Buddhas of the present is the Dharma capable of producing such merit. Bhadrapala! Why is it called the bodhisattva's samadhi of contemplating the Buddhas of the present? Bhadrapala! If any bhiksu, bhiksuni, upasaka, or upasika observes the precepts in purity, fully cultivates all practices, dwells alone in a secluded place, and reflects that wherever anyone hears tell of Amitabha Tathagata, the Worthy One, the Perfectly Awakened One, then, in accordance with what has been heard, that person should think: ‘As I have heard, Amitabha Tathagata, the Worthy One, the Perfectly Awakened One, now abides in the West, more than a hundred thousand Buddha-realms from here. There is a world there called Peace and Bliss. That Tathagata now dwells there, surrounded by bodhisattvas. He is teaching the Dharma and guiding all beings.’ In accordance with what that person has heard concerning the Buddha, one should concentrate the mind in contemplation, observe without interruption, and discern everything distinctly and clearly; eventually, one will behold Amitabha Tathagata, the Worthy One, the Perfectly Awakened One.

Furthermore, Bhadrapala! Suppose in this world a good man or good woman sees things in a dream, such as gold, silver, various jewels, treasuries, or friends and wise teachers.... Upon awakening, the person's heart is no longer as joyful as it was in the dream.

The dream scenes may be adverse or favorable, joyful or sorrowful. At times, when speaking happily, the person is exceedingly joyful; at other times, when distressed, the person experiences profound grief and pain. After awakening, that person reflects upon and recalls the scenes seen in the dream and relates them fully to others.

Whenever recollecting the events in the dream, the person accordingly becomes joyful or sorrowful. In the same way, Bhadrapala, that good man or good woman sits upright, focuses the mind, and exclusively contemplates Amitabha Tathagata, the Worthy One, the Perfectly Awakened One: such are his excellent marks, such his deportment, such his great assembly, and such his teaching of the Dharma. In accordance with what has been heard, the person concentrates the mind, continuously maintains single-mindedness, and gradually becomes free from mental distraction.

Whether for one day, for an additional night, or thus for as long as seven days and seven nights, if that person fully recollects exactly what has been heard, that person will certainly behold Amitabha Tathagata, the Worthy One, the Perfectly Awakened One. If the person does not behold him by day, Amitabha Buddha will assuredly appear at night or in a dream.”

Explanation: According to this sutra, merely contemplating the Buddha for seven days enables one to behold the Buddha in this very life; one need not wait until death.

V.1.8 The Sutra on Rebirth records:

“Mahabodhisattva Puguang addressed the Buddha:

– World-Honored One, are the pure and wondrous lands of the Buddhas throughout the ten directions different from one another?

The Buddha said:

– Puguang! Those lands are not different from one another.

– Bodhisattva Puguang asked again:

– World-Honored One, why do the sutras praise the land of Amitabha Buddha, saying that its trees, palaces, and towers are all made of the seven precious substances? If so, do all who vow to be reborn there arrive there immediately whenever they think of it, according to the aspirations within their own minds?

The Buddha told Mahabodhisattva Puguang:

– You do not understand my intent. The people of the Saha world are defiled by many desires; therefore, few believe in and follow the right path, while many adopt erroneous practices. They do not believe in the true Dharma; their minds cannot remain focused but are constantly distracted, and they lack resolve. In truth, the worlds of the ten directions are no different from one another. Yet, because I wish sentient beings to concentrate their minds upon the realm of the West, the sutras praise that land in particular. Those who attain rebirth there will all realize the fruit in accordance with their aspirations.”

Explanation: According to this sutra, if one single-mindedly concentrates on contemplating the realm of the West, one will immediately attain rebirth there.

V.1.9 The Medicine Buddha Sutra states:

If the four classes of the Buddha’s disciples—bhiksus, bhiksunis, laymen of pure faith, and laywomen of pure faith—regularly observe the fast on six days of each month and during the three annual months of prolonged fasting, or diligently practice austerities day and night with single-minded devotion, aspiring to be born in the land of Amitabha Buddha in the West, and recollect that Buddha day and night for one day, two days, three days, four days, five days, six days, or seven days, but then regret their practice and abandon it midway, and afterward hear me speak of the merits and original vows of Lapis Lazuli Radiance Buddha, then at the end of their lives, as death approaches, eight bodhisattvas—Bodhisattva Manjusri, Bodhisattva Avalokitesvara, Bodhisattva Mahasthamaprapta,

Bodhisattva Precious Altar Flower, Bodhisattva Aksayamati, Bodhisattva Medicine King, Bodhisattva Supreme Medicine, and Bodhisattva Maitreya—will come flying to receive and guide their consciousness.

They will not allow those persons to fall into the Eight Difficulties^[11]; instead, they will be born within lotus flowers and, upon hearing music, will immediately experience joy.

Explanation: According to this sutra, even if those who recollect the Buddha for seven days afterward give rise to regret, if they then hear the name of the Medicine Buddha, they will still attain rebirth.

V.1.10 The Pratyutpanna Sutra states:

The Buddha told Bhadrapala:

– A bodhisattva in this realm constantly recollects Amitabha Buddha. Through such recollection, that bodhisattva is able to see Amitabha Buddha. Having seen the Buddha, the bodhisattva asks him: “What Dharma should one receive and uphold in order to be born in the land of Amitabha Buddha?” Amitabha Buddha then tells that bodhisattva: “Those who wish to be born in my land must constantly concentrate upon and recollect my name. Constantly concentrating upon and recollecting the Buddha’s name produces the most excellent merit among all practices.”

Explanation: According to this sutra, one must likewise recollect the Buddha in order to attain rebirth.

V.1.11 The Larger Amitabha Sutra states:

Those who wish to be born in the land of Amitabha Buddha should observe the fasting precepts, remain single-minded and pure, and constantly recollect the Buddha’s name day and night for ten days and ten nights without interruption. I will compassionately enable them to attain rebirth in my land. If, however, they are unable to do this, they must reflect and carefully consider: if they wish to liberate themselves, they must continually remain mindful of eliminating sensual desire, cease thinking about household affairs, refrain from sharing a bed with women, keep body and mind upright, eliminate sensual desire, observe the fasting precepts with single-minded purity, and wholeheartedly recollect the Buddha while seeking birth in the land of Amitabha Buddha.

Those who practice in this way for one day and one night without interruption and then pass away will all attain rebirth in that land, where they will be born by transformation within lotus flowers in the seven-jeweled pond.

Explanation: According to this sutra, if one is able to recollect the Buddha, observe the precepts, and refrain from sharing a bed with a woman for only one day and one night, one will also attain rebirth.

V.1.12 The Sutra of Immeasurable Pure Awakening states:

If good men or good women hear me teach the Pure Land Dharma gate and their hearts are moved with both tender emotion and joy, even to the point that the hairs on their bodies stand on end, one should know that they practiced the Buddha Way in past lives. If, moreover, some people hear the Pure Land Dharma gate taught but do not believe it, one should know that they have only recently escaped from the three evil destinies and that their offenses have not yet been exhausted; therefore, they do not believe in or follow the Pure Land teaching. I declare that such people are not yet able to attain liberation.

Explanation: According to this sutra, those who hear the Pure Land teaching and give rise to joyful faith are all people who made offerings to the Buddhas in past lives. Through those past causes, if in the present they recollect Amitabha Buddha even for ten recollections, they will certainly attain rebirth.

V.2 CITATIONS FROM TREATISES

There are seven works.

V.2.1 The Treatise on Rebirth states:

– If good men or good women cultivate the five gates of recollection to perfection, they will ultimately be born in the Land of Peace and Bliss and behold Amitabha Buddha face to face. What are the five gates of recollection? They are prostration, praise, aspiration, contemplation, and dedication of merit. These five gates are the Gates of Cause.

One should know that there are also five gates through which five kinds of merit are successively perfected. What are these five gates? They are: 1. the Gate of Approach, 2. the Gate of the Great Assembly, 3. the Gate of the Abode, 4. the Gate of the Chamber, and 5. the Gate of Sporting in the Gardens and Groves. Of these five gates, the first four perfect the merit of Entry, while the fifth perfects the merit of Emergence.

– The first Gate of Entry: By prostrating before Amitabha Buddha while seeking birth in that land, one is born in the Land of Utmost Bliss.

– The second Gate of Entry: By praising Amitabha Buddha, invoking and recollecting the Tathagata in accordance with the meaning of his name, and practicing in accordance with the Tathagata’s radiant wisdom-aspect, one enters the great assembly.

– The third Gate of Entry: By single-mindedly concentrating upon and recollecting the Buddha’s name, aspiring to be born in that land, and cultivating samatha (tranquility, samadhi), one enters the Lotus Treasury World.

– The fourth Gate of Entry: By single-mindedly contemplating the subtle and wondrous adornments of that land and cultivating vipasyana^[12], one reaches that land and enjoys the bliss of the flavor of the Dharma.

– The fifth Gate of Emergence: With a compassionate mind, one contemplates all suffering sentient beings, manifests responsive transformation bodies, reenters the garden of birth and death and the forest of afflictions, travels by means of the spiritual powers of play to places in need of instruction and transformation, and dedicates merit in accordance with the power of one’s original vows.

One should know that the bodhisattva’s four Gates of Entry perfect the practice of benefiting oneself, while the bodhisattva’s fifth Gate of Emergence perfects the practice of benefiting others and dedicating merit. A bodhisattva who cultivates these five gates will swiftly perfect anuttara-samyak-sambodhi.

Explanation: These are the Gates of Fruition.

V.2.2 The Treatise on the Awakening of Faith states:

– Furthermore, when sentient beings first study this Dharma gate in pursuit of right faith, their minds are often weak. Living in this Saha world, they fear that they will not always be able to encounter the Buddhas, draw near to them, and make offerings to them. They fear that it will be difficult to perfect faith, and thus they become inclined to retreat. One should know that the Tathagata possesses an excellent skillful means for strengthening their faith: through the causes and conditions of single-minded recollection of the Buddha, they may be born according to their aspirations in a Buddha land in another direction, constantly behold the Buddha face to face, and forever remain far removed from the evil destinies. As the sutra states: If anyone single-mindedly recollects Amitabha Buddha in the Western Land of Utmost Bliss, that person will immediately attain rebirth there, constantly encounter the Buddha, and never regress. If one contemplates the true-suchness Dharma-body of that Buddha and always practices diligently, one will ultimately attain rebirth and dwell among those established in right concentration.

Explanation: According to this treatise, because faith cannot be perfected through practice in the Saha world, the Buddha teaches people to seek rebirth in the West and practice there. How could sentient beings such as these be bodhisattvas who have reached the Ten Understandings (the Ten Abodes) or above?

V.2.3 The Treatise on the Ten Stages, the Vibhāṣā:

In this treatise, Bodhisattva Nagarjuna says: Practitioners should use the following verses to praise Amitabha Buddha and express their reverence for him. The treatise states:

– The fundamental vow of Amitabha Buddha is as follows: If anyone remembers and contemplates Me, recites My name, and personally takes refuge in Me, that person will certainly attain anuttara-samyak-sambodhi. Therefore, one should constantly remember and contemplate Him, praising Him in verse:

Light of immeasurable wisdom,

His body like a mountain of pure gold;

Now with body, speech, and mind,

I sincerely bow my head in homage.

His golden body shines wondrously,

Reaching throughout all worlds;

He manifests bodies according to sentient beings,

Therefore, I pay homage to Him.

If, at the time of death, a person

Is able to be born in that land,

They at once possess immeasurable virtues;

Therefore, I pay homage to Him.

Those who are able to recollect this Buddha

Have immeasurably great merit

And immediately enter the assembly of right concentration.

Therefore, I constantly recollect Him.

When the people of that land pass away,

Though they may have to undergo suffering,

They will never enter the hells;

Therefore, I reverently pay homage.

If anyone is born in that land,

They will not fall into the evil destinies,

Nor will they become asuras;

Now I reverently pay homage.

Gods and humans share the same bodily marks,

Like the summit of a golden mountain;

The meritorious return to that land,

Therefore, I prostrate in homage.

Those born in that land

Possess the divine eye and divine ear;

Throughout the ten directions they are unobstructed.

I pay homage to the Most Honored among Sages.

The sentient beings in that land

Possess miraculous transformations and bodily mastery^[13],

And also possess knowledge of former lives^[14];

Therefore, I reverently pay homage.

Those born in that land

No longer have self or possessions of self;

They have no discriminating mind;

Therefore, I prostrate in homage.

They transcend the prison of the Three Realms,

Like petals of the lotus flower;

The assembly of shravakas is immeasurable,

Therefore, I bow my head in homage.

The sentient beings in that land

Are all gentle and harmonious in mind and nature;

Naturally, they practice the Ten Wholesome Deeds.

I pay homage to the holy sovereigns.

From goodness arises purity and radiance,

Immeasurable and boundless;

Foremost in merit and wisdom,

Therefore, I pay homage.

If anyone vows to become a Buddha

And brings Amitabha to mind,

He immediately appears before them;

Therefore, I pay homage.

Through the power of that Buddha's fundamental vows,

The bodhisattvas of the ten directions

Come to make offerings and hear the Buddha's Dharma;

Therefore, I prostrate in homage.

The bodhisattvas of that realm

Are endowed with all excellent marks;

Each adorns their own body,

And now I prostrate in homage.

The great bodhisattvas of that realm,

Three times each day,

Make offerings to the Buddhas of the ten directions;

Therefore, I reverently pay homage.

If those who have planted roots of goodness

Harbor doubt, their lotus flowers do not open;

For those whose faith is pure,

The flowers open, and they behold the Buddha at once.

The present Buddhas of the ten directions,

Employing every kind of cause and condition,

Praise the virtues of that Buddha;

Now I reverently pay homage.

That realm is adorned

Beyond even those celestial palaces;

Its virtues are exceedingly profound and abundant,

Therefore, I bow at the Buddha's feet.

The wheel-marks upon the Buddha's feet

Are soft and the color of pink lotuses;

All who behold them rejoice,

And bow their heads at His feet.

The white urna between His eyebrows

Is like a bright and shining moon,

Adding still more radiance to His countenance;

I pay homage at the Buddha's feet.

Long ago, when seeking the Buddha Way,

He constantly performed wondrous deeds,

As recorded in the sutras;

I prostrate in reverent homage.

The teachings spoken by that Buddha

Destroy the roots of every transgression;

His auspicious words bring benefit;

Now I reverently pay homage.

With these auspicious words,

He rescues those afflicted by craving for pleasure;

He has delivered them and still delivers them now;

Therefore, I reverently pay homage.

Supreme among gods and humans,

He is reverently worshiped by the gods;

With mani jewels and the seven treasures upon His head,

I therefore take refuge and bow in homage.

All the assemblies of sages and saints,

All gods and human beings—

I reverently honor them all,

And therefore also bow my head in homage.

Relying upon the vessel of the Noble Eightfold Path,

One crosses the difficult-to-cross ocean;

Delivering Himself and delivering others,

I bow to the Sovereign One.

Though all Buddhas, for countless kalpas,

Praise those virtues,

They could not exhaust the virtues of that realm;

I pay homage to the Pure One.

Now I likewise

Praise His immeasurable virtues;

With all the merit and favorable conditions from this,

I pray that the Buddha will always remember me.

Whatever merit I have accumulated

In my former lives, whether great or small,

I vow that in the Buddha's presence

My mind may always remain pure.

Now, through these meritorious conditions,

May I attain the most wondrous virtues;

May all beings everywhere

Likewise attain them in full.

Verses in praise of the two bodhisattvas Avalokiteshvara and Mahasthamaprapta:

Their great names are Avalokiteshvara and Mahasthamaprapta;

Their virtue and wisdom are both immeasurable.

Endowed with loving-kindness and compassion, they save the world,

Journeying everywhere to deliver sentient beings.

Holy beings such as these are truly difficult to encounter;

Single-mindedly, I reverently prostrate in homage.

Sentient beings ever sleep in ignorance;

Only these Greatly Compassionate Ones awaken them.

In accordance with conditions, they manifest various bodily forms,

Like loving fathers who always remember their children.

I bow and beseech the Compassionate Ones to grant deliverance;

With utmost devotion, I honor the Lamps That Illuminate the World.

Namo Avalokiteshvara and Mahasthamaprapta,

Who constantly enter the world without pausing even briefly,

Taking birth within the six destinies to save the multitudes of beings.

Their transcendent bodily forms are purple-gold in hue;

Their majestic bearing is solemn and unequaled.

A precious vase and a Transformation Buddha adorn their celestial crowns;

With utmost reverence, I honor those skilled in skillful means.

They shake immeasurable great trichiliocosms;

As they walk or stand, wondrous flowers ever support their steps.

They continually extend their precious hands to guide sentient beings;

With utmost reverence, I honor the Bestowers of Fearlessness.

For immeasurable, boundless, innumerable kalpas,

They fully cultivated the power of vows to assist Amitabha.

They constantly teach the Dharma amid the great assembly;

Sentient beings who hear it all attain the Pure Eye.

I pray that, life after life, I may draw near to them;

Therefore, single-mindedly, I reverently pay homage.

Their supernormal powers pervade the realms of the ten directions;

They appear before all sentient beings.

If sentient beings can recollect them with utmost devotion,

They will surely lead them to the Land of Peace and Bliss.

The compassionate fathers pity the world;

Therefore, single-mindedly, I reverently pay homage.

They sit upon lotus thrones and appear in the world,

Like Mount Sumeru reflected in the great ocean.

They tame sentient beings and dispel all fear;

Single-mindedly, I honor the Teachers of Gods and Humans.

Following the Sutras^[15],

I have praised the virtues of Avalokiteshvara.

Such virtues can never be exhausted,

Just as a drop of water belongs to the vast ocean.

Even if the Tathagatas of the ten directions

Praised them to the end of the kalpa, they could not finish.

Such is this inexhaustible, boundless treasury;

Therefore, single-mindedly, I reverently pay homage.

Having praised Avalokiteshvara and Mahasthamaprapta,

I have thereby praised the bodhisattvas of the ten directions.

May this merit pervade the world;

May sentient beings and I be born in that realm.

Explanation: According to this treatise, merely praising and bowing in homage also enables one to attain rebirth there.

V.2.4 The Verses on Amitabha Buddha in All the Sutras records:

– Recalling Bhikshu Dharmakara in ancient times, when he was still King Lokeshvararaja: before the Buddhas, he made twenty-four vows. Life after life, he beheld the Buddhas and never abandoned the countless practices of former lives, thereby finally bringing all virtues to perfect fulfillment. He attained Buddhahood under the name Immeasurable One, in a world called Purity.

The land is truly level,

Prosperous and filled with superior beings;

There are very many kinds of jeweled trees,

Growing densely everywhere.

Their roots, trunks, branches, leaves, and flowers

Each emit a distinct fragrance.

Cool breezes blow three times each day,

Filling the land with myriad blooming flowers.

They carpet the earth like a woolen rug,

Making every uneven place level.

Throughout the realm there are no mountains,

No oceans, nor any springs;

There are only flowing rivers,

Whose sounds resemble the preaching of sutras.

Gods and humans delight in the rivers,

According to their wishes and preferences.

If they wish the water to reach their eyebrows,

It does so as soon as the thought arises.

The Buddha's lifespan is immeasurable;

His light radiates without bounds.

The bodhisattvas and disciples

Are beyond all calculation.

If you wish to behold that Buddha,

Do not doubt, nor seek anything else.

Those who doubt remain within the womb

For as long as five hundred years.

Those without doubt are born within lotus flowers,

With palms joined before Amitabha.

If they wish to journey throughout the ten directions,

They return again in but a moment.

Remember and contemplate that bodhisattva,

Who created merit throughout many kalpas;

His fundamental practices reached such perfection

That He received the title World-Honored Increasing One.

A Buddha's appearance in the world is difficult to encounter;

It is difficult to hear His teaching even for a moment.

A place where the Dharma is taught is difficult to encounter;

An awakened one is difficult to meet.

If, later, you encounter the age of the Dharma's decline,

When the Dharma is about to wane,

You should protect and preserve it together,

Practicing the Buddha Dharma free from desire.

The Buddha taught this essential Dharma;

One should diligently contemplate and practice it.

Uphold these immeasurable precepts,

And in every life, reverently pay homage.”

V.2.5 The Ratnagotravibhaga records:

Relying upon these virtues

May I, at the time of death,

Behold Amitabha Buddha,

Whose body possesses boundless merit.

After I and all those who have faith

Have beheld that Buddha,

May we attain the Immaculate Eye

And realize unsurpassed bodhi.

V.2.6 Text in Praise and Homage to Amitabha Buddha

Dhyānagupta translated Nagarjuna’s Text in Praise and Homage to Amitabha Buddha, which contains twelve hymns of praise and homage, each expressing wholehearted refuge and homage to Amitabha Buddha in the West:

I bow my head to the One revered by devas and humans,

Amitabha Buddha, the Honored One Perfect in Both Wisdom and Conduct,

Who dwells in that wondrous Land of Peace and Bliss,

Surrounded by innumerable children of the Buddha.