A text about ‘inauguration of the sect in accordance with the teachings’ in the Commentary on the Contemplation Sutra

I refer to the teachings of the two Buddhas;
To open the doors to the Pure Land widely.

---

A text about ‘demarcation of two kinds of teachings, path of importance and path of great vow’ (demarcation of teaching according to the teaching of the sect)in the Commentary on the Contemplation Sutra

The manifested master in the Land of Saha (i.e. Shakyamuni Buddha), in response to a request [by Queen Vaidehi], widely opened the Path of Importance in the Pure Land School; while the capable person in the Land of Peace and Joy (i.e. Amitabha Buddha) alternatively reveals and advocates the Path of Great Vow with his special intent.
The Path of Importance refers to two kinds of teachings—the meditative virtues and the non-meditative virtues, as expounded in the Contemplation Sutra. Meditative virtues means to still one’s anxiety by ceasing any thought, while non-meditative virtues means to eliminate evil and nurture goodness. Practitioners of this path dedicate the merit of these two kinds of virtues, and aspire to be reborn [in the Pure Land].
The Path of Great Vow is, as said in the Larger Sutra (The Infinite Life Sutra), “All good and evil ordinary beings who attain rebirth [in the Pure Land], without exception, ride on the karmic power of Amitabha’s Great Vow as an augmentative cause”.

---

A text about ‘abandonment and establishment of path of importance and path of great vow’ (‘abandonment and establishment of path of recitation and contemplation’) in the Commentary on the Contemplation Sutra 

Though [preceding passages] spoke of the merits of the meditative and non-meditative virtues, the Buddha’s underlying wish is that sentient beings always recite Amitabha’s name exclusively.

---

A text about ‘every single vow spoken’ in the Commentary on the Contemplation Sutra

Every single vow of the 48 ones made by Bhiksu Dharmakara [the former body of Amitabha Buddha] focuses on: If, when I achieve Buddhahood, sentient beings of the ten directions who recite my Name and aspire to be reborn in my land, as few as even ten times; should fail to be born there, may I not attain perfect enlightenment.

---

A text about ‘ordinary beings in the reward land’ in the Commentary on the Contemplation Sutra

Question: This Buddha and his Land is said to be a Realm of Reward. The Reward Land is so profound and wonderful that Theravada practitioners will have difficulty in reaching it. How can ordinary people with the obstructions in defilements enter [Buddha’s land]?
Answer: Taking into account the ordinary beings' obstructions in defilements, it is really difficult for them to clinch on [the Reward Land]. It is because of entrusting themselves to the Buddha’s vow [power] as a strong causal condition that all beings in the Five Vehicles can equally enter [the Reward Land] together.”

---

A text about ‘all relying on the Buddha power’ in the ‘Dharma School of Contemplation and Recitation’

If sentient beings who attain rebirth in Amitayus Buddha’s Land in the West, they must take, with recourse to Amitabha’s great vows, his karmic force as the augmentative cause (strong causal condition).

---

A text about “rescue particularly the drowned” in the Commentary on the Contemplation Sutra

All Buddhas have great compassion for the suffered, and in their heart take pity in particular on those reincarnated mortal beings. So, they always urge them to return to the Pure Land. It is similar to rescuing people from drowning, priority should be urgently given to those being drowned, not those who have already been ashore.

---

A text about ‘those who commit the Five Gravest Transgressions and slander the teaching can be reborn’ in the ‘In praise of Dharma Practice’

With recourse to Amitabha’s vow power, all those committed the Five Gravest Transgressions and the Ten Unwholesome Deeds can gain rebirth with all their offenses eradicated. Besides, those who slander the teaching and those who have no root of virtues can also be reborn if they can dedicate and aspire to be reborn.

---

A text about all relying on the Buddha power’ in the ‘Dharma School of Contemplation and Recitation’

With recourse to Amitabha’s vow power, ordinary beings are certainly to be reborn [in the Land of Bliss].

---

A text about ‘those who commit the Five Gravest Transgressions and slander the teaching can be reborn’ in the ‘In praise of Dharma Practice’

All human or celestial beings and good or bad beings can attain rebirth. Upon arrival there [in the Pure Land], there is no difference between each other. All of them are on the path of non-retrogression [towards Buddhahood].

---

A text about ‘not to mention the sacred people’ in the ‘Dharma School of Contemplation and Recitation’

Being accepted to clear and eliminate all karmic offenses, all iniquitous sentient beings are certified to be embraced and received for rebirth; not to mention those sacred beings who aspire to be reborn, how can they not be reborn?

---

A text about ‘those who commit the Five Gravest Transgressions and slander the teaching can be reborn’ in the ‘In praise of Dharma Practice’

All beings in other worlds, sacred and profane, travel around with their vow power; however, when they gain rebirth by dint of [Amitabha Buddha’s] vow in the Pure Land, no differences separate them. They all walk on an irreversible path to Buddhahood.

---

A text about “definite dying under three circumstances” in the Commentary on the Contemplation Sutra

If I turn back, I will die. If I remain here or press on across the river, I will also die. As it is the only way of survival, I have no choice but to attempt a crossing on the path and go forward. Since the path exists, it surely must be possible to walk across it!

---

A text about ‘right attention to go forward’ in the Commentary on the Contemplation Sutra

You, with singleness of mind and right attention go forward at once; I will protect you! Do not be afraid of falling into the perils of fire or water!

---

A text about ‘mind of aspiration for rebirth’ in the Commentary on the Contemplation Sutra

The pure thought of aspiration for rebirth emerges from the midst of sentient beings’ greed and anger and afflictions.

---

A text about ‘taking no notice of the rivers of water and fire’ in the Commentary on the Contemplation Sutra

Encouraged by Shakyamuni to proceed on the path towards the West, and hearing the call of Amitabha’s boundless compassion, the practitioner believes and follows the instructions of the two Buddhas. He pays no attention to the rivers of water and fire; but, gives his full attention, without any distractions, to following the Path. He is propelled by the power of Amitabha’s Vow. After death he attains rebirth in the Land of Bliss, and wholeheartedly rejoices upon seeing the Buddha!

---

A text about ‘adequacy in faith and practice, assured rebirth attained in the present life’ in the Commentary on the Contemplation Sutra

Even when a person has the complete Three States of Mind, it is not possible to accomplish rebirth without practice. However, when both aspiration and practice are realized, there is no reason that one cannot be reborn.

---

A text about ‘ascertained rebirth by Amitabha-recitation’ In Praise of the Rite of Rebirth

Ten out of ten, a hundred out of a hundred of those who sustain the practice of Amitabha-recitation /recite consistently throughout their lives will be reborn. Why?
It is because one has right mindfulness without interference / disturbance of other external assorted factors.
It is because it corresponds to the Buddha’s fundamental vow.
It is because it does not violate Amitabha’s teachings.
It is because it accords with the Buddha’s sayings.

---

A text about ‘though it can be dedicated’ in the Commentary on the Contemplation Sutra

If one performs the “assorted practices”, one's mind is constantly interrupted. Even though one may transfer or dedicate the merit of such practices for attaining rebirth, these are called “distant and mixed practices”.

---

A text about ‘only embrace Amitabha-reciters’ In Praise of the Rite of Rebirth

Amitabha Buddha’s light is infinite, permeating all lands in the ten directions, without any obstructions. Amitabha only visualizes those who recite his Name, embraces and never forsakes them. That is why he is called Amitabha.

---

A text about ‘only embrace Amitabha-reciters’ in the ‘Dharma School of Contemplation and Recitation’

Those sentient beings who exclusively recite Amitabha Buddha, Amitabha Buddha’s mind of light always shines on them, protects and embraces them, and never forsakes them. It makes no sense for his light to shine upon and embrace those who perform other assorted practices.

---

A text about ‘three augmentative causes of light-embrace’ in the Commentary on the Contemplation Sutra

Question: Through the cultivation of various practices, all practitioners can be reborn if they dedicate all merits and virtues for rebirth, why does Amitabha’s light, though shining universally, embrace only those who exclusively recite his name? What is the meaning of this?
Answer: There are three meanings:
1. Intimate relationship – When sentient beings commence the practice of frequent Amitabha recitation (verbal karma), the Buddha hears it at once; in frequently and reverently prostrating to Amitabha (bodily karma), the Buddha sees it at once; in often thinking of Amitabha (mental karma), the Buddha knows it at once. When sentient beings are mindful of Amitabha, the Buddha is mindful of them. These three karmas are bound together without separation, so it is known as the intimate relationship.
2. Close relationship – When sentient beings wish to see Amitabha, the Buddha will immediately respond by appearing in front of their eyes. This is known as the close relationship.
3. Augmentative causal condition – Sentient beings who recite Amitabha’s Name will immediately clear the offenses they have accumulated over many eons (kalpas). Moreover, at the near end of their lives, they will be welcomed by the Buddha with a multitude of sages.

---

A text about ‘a simple explanation of exclusive invocation in the three Pure Land sutras’ in the Commentary on the Contemplation Sutra

Among the various practices, though many of them are virtuous, they are not comparable to Amitabha-recitation at all. That is the reason why the functional capacity of Amitabha-recitation is so widely extolled everywhere in the sutras.
The 48 Vows of the Infinite Life Sutra merely explain that exclusive recitation ofAmitabha Buddha’s name leads to rebirth in the Land of Bliss.
The Amitabha Sutra shows that, whether for a day or seven days, recitation of Amitabha’s name results in rebirth.
The passages about meditative and non-meditative virtues in this sutra [the Contemplation Sutra] merely underscore that exclusive name-recitation leads to rebirth.

---

A text about ‘merely exclusive practice for all three tiers’ in the ‘Dharma School of Contemplation and Recitation’

All sentient beings are different in their roots of virtues, and they can be classified into high, medium and low tiers. The Buddha urges all of them to exclusively recite the Name of the Buddha of Infinite Life according to their current roots of virtues. Amitabha Buddha and a multitude of sagely beings will come to receive them, without needing to be invited, when they are close to death. In that way all of them can attain rebirth.

---

A text about ‘all buddhas unfold their tongues’ in the ‘Dharma School of Contemplation and Recitation’

The Buddhas in the six directions unfold their tongues, to bear witness to and verify that ordinary beings can simultaneously attain rebirth and have their offenses eradicated. If they cannot attain rebirth as per the Buddha’s verification, their tongues will deteriorate and decay, since the words they have spoken cannot be taken back.

---

A text about ‘all buddhas protect the belief’ in the ‘In Praise of the Rite of Rebirth’

Those who recite Amitabha’s name for rebirth are always protected and favored by all Buddhas, as many as the sands of the Ganges, inhabiting the six directions.

---

A text about ’the meaning of the Sutra of Protection of the Belief’ in the ‘Dharma School of Contemplation and Recitation’

A person who exclusively recites Amitabha Buddha’s Name with singleness of mind, and aspires to be reborn in the Land of Bliss, always has his belief protected by all Buddhas in the six directions, as many as the sands of the Ganges. That is why the Amitabha Sutra is called the ‘Sutra of Protection of the Belief.’
Another meaning of “Sutra of Protection of the Belief” is, all Buddhas protect Amitabha reciters from evil ghosts and spirits. In so doing, they are spared from critical illnesses, accidental deaths,unexpected jeopardies, or misfortunes. All kinds of disasters and obstructions naturally disappear, unless one’s belief is not true.

---

A text about ‘protected by the two bodhisattvas in shadow’ in the Commentary on the Contemplation Sutra

Those who exclusively recite Amitabha’s name are always protected by the accompanying Avalokitesvara and Mahasthamaprapta in shadow, also like close friends and teachers.

---

A text stating ‘protected by 25 bodhisattvas in shadow’ in the ‘Dharma School of Contemplation and Recitation’

Those who are exclusively mindful of Amitabha Buddha in the West, and aspire to be reborn, are always protected by the accompanying 25 bodhisattvas in shadow wherever they go. They don’t let evil ghosts and spirits annoy and disturb practitioners, who are always day and night, secured in peace.

---

A text stating ‘protected by all celestial beings in shadow’ in the ‘Dharma School of Contemplation and Recitation’

Those who exclusively practice the Samadhi of Amitabha-invocation are always protected by all celestial beings, the Four Great Celestial Kings, and the Eight Divisions of Dragons and Gods, like shadows wherever they go. They joyfully meet with each other. They are never annoyed or disturbed by evil ghosts, spirits, disasters, obstructions, or jeopardies.

---

A text about ‘longevity in the present life’ in the ‘Dharma School of Contemplation and Recitation’

A person, who exclusively recites Amitabha Buddha, and aspires to be reborn in the Pure Land, attains longevity in the present life, and never encounters the nine kinds of disasters through misfortune.

---

A text about ‘totally incomparable’ in the Commentary on the Contemplation Sutra

In comparing the Buddha-lands in the ten directions and all of their essences, with the adornments of the Land of Bliss, they cannot compare.

---

A text about ‘the splendid reward in the Land of Bliss’ in the Commentary on the Contemplation Sutra

Amitabha’s own country is formed by his 48 vows. Each of the vows manifests the splendid augmentative causes. Based on the causes, it incurs splendid practices. Based on the practices, it induces splendid rewards. Based on the rewards, it forms the circumstantial environment. Based on the circumstantial environment, it forms the Land of Bliss. Based on the Land of Bliss, it manifests the penetrative power to deliver sentient beings with compassion, which can reveal and open the gate of wisdom.
As his compassionate mind is immeasurable, his wisdom is also unfathomable. Executing his compassion and wisdom in parallel, the Buddha spreads sweet dews all over the worlds, nourishes sentient beings with Dharma teachings, and embraces them universally.

---

A text about ‘non-outflow or flawlessness as the substance’ in the Commentary on the Contemplation Sutra

Amitabha’s Bodhisattva practices in the causal ground are full and complete; so, the retributive rewards are perfect and pure. Pure means the substance is flawless.

---

A text stating ‘circumstantial reward and direct reward are in one entity, non-outflow flawlessness and nirvana’ in the Commentary on the Contemplation Sutra

All jeweled trees, by manifestation, originate from Amitabha’s flawless mind. They are flawless because they come from the Buddha’s mind, so the trees are also flawless.

---

A text about ‘a realm of no-birth’ in the Commentary on the Contemplation Sutra

That Land of Bliss is a realm of no-birth and no-outflow (flawlessness). How is there any concept about the gradual growth with birth and death?

---

A text about the ‘wonderful reward of Amitabha’ in the ‘In praise of Dharma Practice’

The wonderful reward of Amitabha is called “unsurpassed nirvana”. His land of splendor is broad and vast, naturally filled with all kinds of jewels.

---

A text about ‘all speaking of wonderful teachings’ in the Commentary on the Contemplation Sutra

All adornments can speak of the wonderful Dharmas (teachings).

---

A text about ‘the substance being non-outflow (flawlessness)’ in the Commentary on the Contemplation Sutra

The substantial state of all sacred beings in the Pure Land is “non-outflow” (flawlessness), and their functional state manifests great compassion.

---

A text about ‘adornment of the sagely assembly’ in the Commentary on the Contemplation Sutra

The adornment of a multitude of sacred beings (in the Land of Bliss) includes “all beings presently there and also those who are to be reborn from all other worlds in the ten directions.”

---

A text about ‘forever dwelling in the Pure Land’ in the ‘In Praise of Pratyutpanna’

As ordinary beings, we should not attach to or dislike to renounce the cycle of birth-and-death. We should also not look down upon or hesitate to admire Amitabha’s Pure Land.
If a person renounces the cycle of birth-and-death, he will forever separate from the Land of Saha. If he admires the Pure Land, he will permanently dwell there.
By separating from the Land of Saha, the cause of reincarnation within the Six Realms is absent. Thus, the effect of reincarnation is naturally extinguished. As both the cause and effect do not exist, any form or even the name of existence is immediately terminated.

---

A text about ‘seeing the buddhas in the ten directions’ in the Commentary on the Contemplation Sutra

As one sees Amitabha, one can also see all buddhas in the ten directions.

---

A text about ‘the Buddha’s Mind’ in the Commentary on the Contemplation Sutra

The Buddha’s Mind is the bodily substance of kindness and compassion that universally and equally embraces all sentient beings.

---

A text about ‘the compassionate parent’ in the ‘In Praise of Pratyutpanna’

Shakyamuni Tathagata is actually our compassionate parent, who has given us a variety of expedient teachings to arouse our unsurpassed faith.

---

A text about ‘always be thankful for the Buddha’s grace in the ‘In Praise of Pratyutpanna’

Work hard, keep working hard, and practice diligently. Have a sense of shame and always be thankful for the Buddha’s grace.