1. Leading Karma and Supportive Karma

       After a sentient being dies, his karma (action) entirely determines which of the six realms he will be reborn into in the next life. Since “karma is indestructible,” everyone’s fate is determined by the outcome of the “three karmic actions” of body, speech and consciousness.

       According to the theory of “karmic retribution and samsara,” the karmic force that leads one to be reborn in different realms such as humans or animals is referred to as “leading karma,” and the force that determines one’s status, whether noble or lowly, beautiful or ugly, is called “supportive karma.”

       “Leading karma” is like an examination where several people score high marks, but there can only be one first place. Similarly, although there are many significant karmas, there is only one karma that is the “most significant” among them. Of all the karmas created in our lifetime, the most significant one that determines  the world ( of the six realms) into which we will be reborn after death is called the “leading karma.”

       “Supportive karma” generally refers to all karmas other than the leading karma. They are the various karmic forces that give rise to the great differences between us and others in the world we find ourselves in after rebirth. The karmic retribution resulting from the leading karma cannot be changed. If you were born a human in this life, you cannot become an animal or a hungry ghost or other beings until after you die. However, some aspects of the retribution of supportive karma can be changed by one’s efforts (which are also a kind of "karma") in the present life. For example, one born poor and lowly can become wealthy and noble after engaging in virtuous deeds, accumulating merits, and working hard towards a better life.

       “Leading karma” is also called the directing cause, karmic pull, and overall retribution karma that leads sentient beings to be reborn in one of the four forms of the six realms. It is the counterpart of supportive karma. For example, the karma that prompts us to be born as human beings is the leading karma, while the differences such as gender, nobility or lowliness, wisdom or folly, beauty or ugliness, poverty or abundance within that are the results of the supportive karma. In short, the karma that leads to the “overall retribution” is called the leading karma, while the karma that completes the specific and particular retribution is called the supportive karma. Just like an artist, sketch first, then fill with various colors.

       The Buddha taught us that all sentient beings in the cycle of reincarnation are governed by two karmic causes, which are clearly explained in the doctrine of Dharmalaksana Vijnapti (the basis of the Yogacara tradition):

The first cause is called “leading karma” which determines the realm of rebirth one will be propelled into.
The second cause is called “supportive karma” which refers to the retribution experienced throughout one’s lifetime after being reborn.

       Billions of beings have come to this world as humans, since they have the same leading karma. However, because of different karmic retributions, some are born wealthy, living a blessed life, and some are born poor, living a life of suffering. 

2. The Leading Karma and Supportive Karma of Amitabha-Reciters

       Now, let’s discuss the leading karma and supportive karma of practitioners of the Pure Land path (Amitabha-reciters)

       The next life of an Amitabha-reciter is not determined by his own karma, but by the inconceivable karmic power of Amitabha’s compassionate vows. After five kalpas of contemplation, Amitabha’s Forty-eight Vows and the immeasurable virtues accumulated over countless kalpas of meritorious cultivation, Amitabha Buddha himself has been realized. Furthermore, these great vows and boundless merits have established the Land of Ultimate Bliss, a realm adorned with unparalleled purity, and  have attained the name of great merits capable of delivering sentient beings from all ten directions.

       Among the Forty-Eight vows, the Eighteenth is the “Vow of rebirth through Nianfo (recitation of Amitabha Buddha’s name), which is the “leading karma” for Amitabha-reciters to be reborn in the Land of Ultimate Bliss. Anyone who recites Amitabha’'s name will definitely be free from the cycle of samsara and be reborn in the Buddha’s Pure Land. The Eleventh Vow is the “Vow of Attaining Nirvana,” which represents the “supportive karma” for Amitabha-reciters in the Land of Ultimate Bliss to attain nirvana and become a Buddha. The Twenty-First vow is the “Vow of Thirty-Two Physical Marks.” Sentient beings born in the Land of Ultimate Bliss will immediately have the same “thirty-two physical and eighty subtle features” as the Buddha. The Twenty-Second vow is the “Vow of Universal Salvation.”  After being reborn in the Land of Ultimate Bliss and becoming a Buddha, they will naturally go to the worlds in the ten directions to universally deliver all sentient beings.

       The Infinite Life Sutra reads:

That Buddha-land, like the realm of unconditioned nirvana, is pure and serene, resplendent and blissful. The shravakas, bodhisattvas, heavenly beings and humans there have lofty and brilliant wisdom, and are masters of supernatural powers. They are all of one form, without any differences, but are called heavenly beings and humans by analogy with the states of existence in other worlds. They are of noble and majestic countenance, unequaled in all the worlds, and their appearance is superb, unmatched by any beings, heavenly or human. They are all endowed with bodies of naturalness, emptiness, and infinity.

       From this, it is evident that an Amitabha-reciter’s “leading karma” and” supportive karma” that determine his next life rely solely on the karmic force of Amitabha’s great compassionate vows. Once reborn in the Land of Ultimate Bliss, “all Amitabha reciters have lofty and brilliant wisdom and are masters of supernatural powers. They are of one form, without any differences. And they are all endowed with bodies of naturalness, emptiness, and infinity (attaining Buddhahood)”.

       That is why Master Tanluan concluded with the notion of “Other-power” at the end of his Commentary on the Treatise on Rebirth in the Pure Land:

All births in the Pure Land, as well as the actions undertaken by Bodhisattvas, human beings and heavenly beings there, are due to the power of Amitabha Buddha’s Fundamental vow.
Why do we say this? If it were not for the power of the Buddha, the Forty-Eight vows would have been made in vain.
I now use three vows to illustrate my point.

       He then presented the texts of the Eighteenth, Eleventh, and the Twenty-second vows as evidence.

       Master Daochuo also said in his Collection of Passages on the Land of Peace and Bliss:

The Larger Sutra says:

       None of the celestial or human beings in the ten directions who wish to be reborn in my land are
       not relying on the power of Amitabha’s great vows as an augmentative cause.
       If this were not the case, the Forty-Eight vows would have been made in vain.

       Master Shandao also said in his Commentary on the Contemplation Sutra:

The Larger Sutra says:

       None of the ordinary beings, whether good or evil, who attain rebirth in the Pure Land,
       are not relying on the power of Amitabha’s great vows as an augmentative cause.

       It can be said that an Amitabha-reciter’s leading karma and supportive karma in his next life are embodied in the four verses of the guiding principles and the special characteristics of the Pure Land school.

       Guiding Principles:

Faith in, and acceptance of, Amitabha’s deliverance

Single-minded recitation of Amitabha’s name

Aspiration to rebirth in Amitabha’s Pure Land

Comprehensive deliverance of all sentient beings

       Special Characteristics:

Recitation of Amitabha’s name, according to his Fundamental Vow (the  Eighteenth)

Rebirth of ordinary beings in the Pure Land’s Realm of Rewards

Rebirth assured in the present lifetime

Non-retrogression achieved in this lifetime

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