The Contemplation Sutra, the Eighth Visualization - Visualizing the Buddha Image - states:

“The Buddhas, the Tathagatas, embody the Dharmadhatu – the ultimate reality itself. They enter the minds of all sentient beings.
Therefore, when your mind contemplates the Buddha, it assumes the Buddha’s thirty-two major and eighty secondary marks of perfection. This mind creates the Buddha; this mind is Buddha. The vast ocean of the Buddha’s profound wisdom arises from the mind.”

       Practitioners of the Sacred Path regard the phrase “This mind creates the Buddha; this mind is Buddha” as the central tenet and heart of the Contemplation Sutra. They interpret it as affirming that “The Pure Land is mind’s manifestation; Amitabha is our inherent nature.”

       From the Pure Land perspective, however, this phrase carries a different meaning. Rather than defining the sutra’s core doctrine, it illustrates the function of the mind itself.

       The Awakening of Faith in the Mahayana, a foundational treatise on mind and reality, teaches that

“When the mind arises, all phenomena arise. When the mind ceases, all phenomena cease.”

       In other words, everything — good  and bad, sacred and profane — flows from the mind. The mind attains Buddhahood, creates karma, and suffers in the cycle of birth and death (samsara). Whatever the mind engages with, it becomes.

       From the Sacred Path perspective, “This mind creates the Buddha” refers to cultivated virtue — the gradual path of spiritual practice leading toward  Buddhahood.

       Meanwhile, “This mind is Buddha”  refers to inherent virtue — the Buddha-nature already present within us, complete and untouched by delusion.

       What distinguishes these two aspects (inherent virtue vs. cultivated virtue?

       When Shakyamuni Buddha attained enlightenment, his first words were:

“How wondrous! All sentient beings possess the wisdom and virtue of the Tathagata. Yet because of delusions and attachments, they fail to realize it.”

       This reveals that all beings are Buddhas in their true nature– this is inherent virtue. But because our minds are clouded by ignorance and false views, this virtue remains hidden. To uncover it, we must cultivate virtue through practices that gradually clear away the obscurations. The more we practice, the more our true nature shines forth, until it stands fully revealed.

       As the saying goes: “Through cultivation, inherent virtue is revealed.” Practice resembles polishing a mirror –  each effort removes another layer of dust. Gradually, the mirror becomes clear. This is the Sacred Path approach, which emphasizes self-effort and the realization of one’s own Buddha nature. That’s why Sacred Path teachings often speak of “Amitabha is our inherent nature,” “The Pure Land is mind’s manifestation,”  “The Land of Ultimate Bliss arising from one’s own heart,” or “My own nature is Buddha.”

       These teachings stress practices that rely on self-power to realize one’s own Buddhahood.

       The Pure Land School, however, follows a different path. While it also values cultivated virtue, the virtue it relies upon isn’t ours – it is the perfected virtue of Amitabha Buddha. Through his compassionate vows and boundless cultivation, Amitabha has fully revealed the Buddha’s inherent virtue. That perfection is embodied in his name: “Namo Amitabha Buddha” – a name overflowing with immeasurable virtues.

       As ordinary beings, our role is simply to entrust ourselves to Amitabha  and recite his name. In doing so, we are embraced by his virtue which assures our rebirth in the Land of Ultimate Bliss, where our own Buddha-nature will fully manifest. No additional methods are needed. 

       This exemplifies the saying, “The cause fully enfolds the ocean of its fruits.” In one sincere recitation of Amitabha’s name, the entire cultivated virtue and wisdom of the Buddha becomes ours.

       So when we say “This mind creates the Buddha, this mind is Buddha,” we can understand it as: This mind that recites the Buddha’s name is the mind that becomes Buddha.” Here, “creates” means “invoke through recitation.” For Pure Land practitioners, it means entrusting ourselves to Amitabha’s vow of deliverance and exclusively reciting his name – an act that encompasses both faith and practice.

       When we entrust ourselves to Amitabha, the Buddha’s merit enters our hearts. Though we may still struggle with ignorance and defilements, we already possess the Buddhaa’s virtue.  Outside of this entrusting heart, there is no Buddha to be found. In the very moment of sincere recitation, “this mind is Buddha.”

       When we think of the Buddha or recite his name, our mind naturally takes on his thirty-two major and eighty secondary marks of perfection. We become no different from the Buddha himself. Though we may not perceive it, this transformation is objectively true.

       Consider the making of a golden Buddha statue. First, a mold is formed –  plain, rough, and seemingly worthless. Molten gold is poured inside. From the outside, nothing appears special but, within, a radiant Buddha already exists. Once the gold solidifies and the mold is broken away, the golden Buddha stands revealed.

       Our practice follows the same principle. Our human body resembles the mold, while the golden, majestic Amitabha –  adorned with all the marks of perfection –  already fills our heart.

       At the moment of death, Amitabha arrives with a lotus flower to welcome us. When we reach the Land of Ultimate Bliss, the lotus blossoms, and our full Buddha-nature shines forth. Like the mold shattering to reveal the brilliance within, our true nature emerges in all its splendor.

       In truth, the golden Buddha is already present each time we recite Amitabha’s name – hidden for now, but fully formed and waiting.

       That’s why those who recite Amitabha’s name carry a quiet nobility – poised, luminous, and inwardly adorned with virtue. We may not yet see it, but each of us holds a golden Buddha within. The time for its full revelation has not yet come – but it awaits there, ready for its moment to shine.

(Translated by the Pure Land School Translation Team;
edited by Housefolder Fojin)