There are 13 recognized patriarchs in the Pure Land School of China. Master Shandao is the second patriarch. These 13 patriarchs taught and practiced the Pure Land teaching. They were virtuous and highly respected, so that many sentient beings followed them and learned the teaching. With respect to the Pure Land School, they benefited many sentient beings and contributed greatly. This is why they were chosen to be patriarchs. However, accepting the above conditions as benchmarks is not strict enough. 

There should be four basic benchmarks:
1. He must have practiced the Pure Land teachings exclusively.
2. He must have contributed literary works.
3. His teaching must cover the ultimate truths, not expedient means.
4. His teachings must expand upon the core teachings of the School. 

That is to say, his literary works must strictly abide by only the teachings of the School. His contributions cannot have been authored or published by anyone else. One who meets these criteria is qualified to be chosen as a patriarch. 

Based on these criteria, Master Shandao possessed all the necessary qualifications. He was exclusive in practicing the Pure Land teaching, and, at the same time, his teachings were influential, deep, and vast. Because he promoted Amitabha-recitation for rebirth throughout most of his life, the capital (Zhang-an) was filled with the sounds of Amitabha-recitation, and almost all of the butchers there lost their jobs. From that, we know Master Shandao was proficient in his practice and in teaching others to believe. 

Master Shandao wrote five books in nine fascicles, purely based on the three Pure Land scriptures. He especially emphasized Amitabha’s Fundamental Vow - the 18th Vow. What he taught was unprecedented. Systematically and logically, he compiled and organized the dogmas of Pure Land teaching, so that people would be able to establish new Sanghas with reference to them.

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Ever since that time, most Buddhists eventually accept this teaching, recite Amitabha’s Name, and return to the Pure Land. Thus, as we see, the Pure Land teaching is thriving in China. However, no one there can establish a Pure Land school. Though Master Shandao initially constructed the dogmas of the Pure Land teaching, there are no successors to further expound it. 

Master Honen deeply respected Master Shandao, and he diligently studied all of the Five Books and the Nine Fascicles written by Master Shandao. Based upon his deep study and practice, he was able to distill the essence of those teachings and wrote a book called “the Collection on Choosing Amitabha-Recitation in Accord with the Fundamental Vow”. In that work, he further systematized the theology of Master Shandao’s literary works. 

So, if we are not wise enough, yet wish to read Master Shandao’s Five Books and Nine Fascicles, we may not fully understand the principles, core teaching, and aim of the theology of Master Shandao. However, if we start with “the Collection on Choosing Amitabha-Recitation in Accord with the Fundamental Vow”, we may more clearly understand the core teachings and the aim of Master Shandao, as easily as seeing the palm prints of our hands.

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The Pure Land School originates from Amitabha Buddha’s 48 vows, especially the 18th Vow. The one whose explanation is most authoritative, most easily understood, and inspires people to joyfully entrust Amitabha, is Master Shandao. 

Master Shandao was an incarnation of Amitabha. Because of this, his explanation of the 18th Vow is equivalent to Amitabha Buddha himself explaining his Fundamental Vow. This makes it the most authoritative and reliable. In response, we should time and again return to Master Shandao’s teachings.

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Master Shandao’s Commentary on the Contemplation Sutra has the honor of being considered the “all-time definitive commentary” by all of the great masters. It is like the golden rule. 

There are two principles that serve as the “eyes”, and another two that serve as the “hearts” of the book. Though two, they are one in principle. Knowing the principle, we can thoroughly understand the objective of the Commentary on the Contemplation Sutra. 

The first principle is to believe and accept the deliverance Amitabha offers us. The second principle is the exclusive recitation of Amitabha’s Name. Both of these are based on the 18th - Fundamental Vow. It means we fully accept and rely upon Amitabha’s deliverance, so that our lives and Amitabha’s form one entity.

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Master Shandao is the synthesizer of the Pure Land teaching, and well-known as an incarnation of Amitabha. A beam of light emitted from his mouth with every recitation of Amitabha’s Name. 

Every syllable of Amitabha’s Name is encircled by his light. Master Shandao’s  explanation of the 18th Vow is very concise and precise, full of masterful insights and inspiring words. All of his sentences reveal the Buddha’s compassionate mind, and all of his words emit light. 

If, when I achieve Buddhahood, sentient beings of the ten directions who wish to be reborn in my land and recite my name, even ten times, should fail to be born there, may I not attain perfect Enlightenment. 

Today Amitabha is before us, having achieved Buddhahood. We should know that his Fundamental Vow has been unequivocally fulfilled. If sentient beings recite his name, they will certainly be reborn in the Land of Bliss. 

This 48-word explanation of Amitabha’s 18th Vow is the foundation of the Pure Land School. It is the benchmark, anywhere in the world and in any period of time. Following it, one hundred out of one hundred and one thousand out of one thousand can be reborn. Discarding it, it is difficult for even one or two out of a hundred, or three or four out of a thousand to be reborn.

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Master Shandao was able to synthesize the Pure Land teachings and form a school by presenting it in a way that was so systematic and well organized that people could easily see the method of attaining rebirth - the Five Primary Practices. People don’t find it difficult to comprehend or that its meanings are ambiguous. Master Shandao’s synthesization set the precedent. Master Daochuo, Master Shandao’s teacher, and Master Tanluan, whom Master Daochuo followed, contributed a great deal and played important roles in the Pure Land lineage; but, the synthesizer was undoubtedly Master Shandao.

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The lineage, lifeline, and scriptures established by Master Shandao were lost in the late Tang Dynasty. Ever since, all scholars and practitioners of the Pure Land teaching interpret the Pure Land teaching with reference to the dogmas of their own schools. They do not follow the Three Pure Land Sutras in order to interpret the Pure Land teaching. As a result, the Pure Land teaching is not really the Pure Land teaching, and the Sacred Path is not really the Sacred Path.

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Master Shandao left his home to become a monk before he was 20. After a few years of practice, he realized the state of Samadhi. “Samadhi”, in Pure Land Buddhism, means seeing the Buddha and the incredible sacred scenes in the Land of Bliss when the mind is in a meditative state. It is very rare to have a young man of around 20 be able to realize Samadhi. It clearly indicates that Master Shandao was already a Bodhisattva when he returned to our world.

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The Pure Land Path established by Master Shandao is a teaching of: assured rebirth,  ascertained rebirth, easy rebirth, universal rebirth, and attaining the state of non-retrogression together.

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The recitation of Amitabha’s Name is incomparable to any other Buddhist teachings or practices, because its power and effects are Infinite. The practice of reciting the Name is absolutely splendid. It is the core principle of the Pure Land teaching of the Shandao lineage. 

All other masters see Amitabha as one of the Real Marks. They see Amitabha-recollection as just another form of Contemplation. They also teach the Six Paramitas and a myriad of other practices that they view as superior to Amitabha- recitation. However, Master Shandao, an incarnation of Amitabha, deeply knows that the Name contains an absolute value that no other practices can compare with. 

Thus, Master Shandao says in the Chapter on Meditative Virtues in his Commentary on the Contemplation Sutra, “Though other practices are called “virtuous ", none of them are comparable to Amitabha-recitation. These are the characteristics within the practice of Amitabha-recitation, as taught by Master Shandao.

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The practice that Master Shandao emphasized is “the recitation of Amitabha’s Name in accordance with his Fundamental Vow”. This is very different from other masters who talked about Amitabha-recollection as the Real Mark in contemplation, accumulation of merit and virtues, the accomplishment of various spiritual skills, etc. It is based on the Fundamental Vow that Dharmakara Bodhisattva, an incarnation of Amitabha Buddha, made to deliver all sentient beings in the causal ground. Thus, by simply practicing the exclusive recitation of Amitabha’s Name, one can be reborn in the Land of Bliss with reliance on Amitabha’s Fundamental Vow. Thus, it is called “name-recitation in accordance with the Fundamental Vow”. It means, if we practice name-recitation in accordance with the Fundamental Vow, we are assured of rebirth in the Pure Land.

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Master Shandao explained the main objective of the passage of the Three Tiers in the Great Sutra as follows: “The Buddha says the root and aptitude of all sentient beings are different, divided in high, medium and low. In accordance with their root and aptitude, the Buddha urges all of them to exclusively urge the Name of Infinite Life Buddha. Thus, when that person approaches death, the Buddha and a multitude of sacred beings will automatically welcome and receive, so that all will attain rebirth.”

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As Amitabha-reciters, our purpose is to be reborn in the Land of Bliss. In order to do this we need a good advisor, whose teaching is pristine and whose practice is exclusive. Even though we aim for the Land of Bliss, and know the method of exclusive recitation of “Namo Amituofo”, we may lose our bearings in the course of learning if we have no good advisor to guide us, and help us with any worries that may hinder the great matter of our rebirth. 

As far as a good advisor in our school is concerned, Master Shandao, the incarnation of Amitabha, is the most authoritative among all patriarchs. Master Shandao was an eminent monk in the Tang Dynasty. One time, when he recited Amitabha’s Name , a beam of light came out of his mouth. The Emperor and the Buddhists of his time called him “ the Great Monk of Light”. Master Shandao established the dogma of the pristine Pure Land School and is considered its de facto founder. When learning and practicing the Pure Land teaching, one must practice in accordance with the theology set forth by Master Shandao, the incarnation of Amitabha. In this way you will not waste your time.

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“There are many different ways to comment on and interpret the meaning of the Fundamental Vow; however, we should accept only Master Shandao’s explanation as our guide.” This is because Master Shandao’s explanations are simple and precise, clear and easy to understand. They are easy to interpret, easy to memorize, and easy to practice. The 18th Vow was originally clear and easy to understand. However, if it is presented in a manner that is too sophisticated, people can not grasp its real meaning, and they develop biases. It should be clearly stated in the first place, then one can easily understand it. If it is overly interpreted and inflated with profound meanings, it becomes redundant and biased.

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We must study the Three Pure Land Sutras and the explanation of the Fundamental Vow, in order to understand, believe in, and accept the teachings. In addition, we should practice the exclusive recitation of Amitabha’s Name according to Master Shandao’s teachings.

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It is not unusual for us to misunderstand when Master Shandao explains “sentient beings in the ten directions” as “all good and evil ordinary beings”. He did this because the scope of sentient beings in the ten directions is too broad, and this may cause us to believe that we are excluded from Amitabha’s deliverance. 

This is because we think we are of the low level, and not good enough to be included. So, Master Shandao is straightforward when he includes “ALL good and evil ordinary beings” to explain “sentient beings in the ten directions”. It gives us absolute hope, knowing that “sentient beings in the ten directions” INCLUDES ME.

Because I know that “I” am not a good ordinary being; yet, “I” am still included in “all good and evil ordinary beings.” Despite being an evil ordinary being, I am not excluded from Amitabha’s deliverance! This gives us great hope.

“All good and evil ordinary beings” of course includes - those who commit the Five Gravest Offenses, slander the Right Dharma, and have no virtuous roots. “Good” refers to those who try to uphold the Five Precepts and the Ten Wholesome Deeds. “Evil” includes those who commit the Five Gravest Offenses, the Ten Unwholesome Deeds, slander the Right Dharma, and have no virtuous roots. Those who truly have no virtuous roots deny and reject the retribution of good and evil.

Relying upon the karmic power of Amitabha Buddha’s great vow, good ordinary beings, of course, can be reborn. Ordinary beings with the Five Gravest Offenses and the Ten Unwholesome Deeds can be reborn provided that they rely upon the Buddha, recite Amitabha’s Name, and aspire to be reborn in the Land of Bliss.

“Offenses are eliminated and rebirth is assured” with recourse to Amitabha's vows and Amitabha’s Infinite Buddha power. Even those who slander the Right Dharma and those without virtuous roots, will attain rebirth if they rely upon the Buddha, aspire to be reborn in the Land of Bliss, and exclusively recite Amitbha’s Name. So, it says, “With recourse to Amitabha’s vow power, even those who commit the Gravest Offenses and the Ten Unwholesome Deeds can attain assured rebirth with all karmic offenses eradicated, and those who slander the Right Dharma and have no virtuous roots can be reborn if they rely upon Amitabha Buddha.”

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How did Master Shandao explain "sincerely and joyfully entrust” in the 18th Vow? He said, “Call my Name”! He explained “wish to be reborn in my Land” as “vow to be reborn in my Land”. He explained “even ten times” as “call my Name, even ten times”. 

This explanation is very simple, concise, and precise. It allows us to know what “sincerely and joyfully entrust” in the 18th Vow means, and what we should believe. It is actually to believe that all we need to do is “recite my Name”. This is because, by reciting Amitabha’s Name, and relying on the merit and virtues of his Name, we are assured of rebirth in the Land of Bliss.

 So, whatever we believe, it does not exceed the content of “recite my Name”. If we depart from this content, it is not the “faith” of our School.

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Amitabha’s 18th Vow requires us to “sincerely and joyfully entrust”. In which teaching do we “joyfully entrust”? What is the meaning of “joyfully entrust”? It is not to believe other explanations, or the content of our feelings, emotions, or grace. So, what do we believe and entrust in? 

We believe that, any person who recites Amitabha’s name and aspires to be reborn in the Land of Bliss is assured of rebirth. It doesn’t matter whether he is a sacred or ordinary being, good or evil being, or whether he hears the teaching in the present life or near the end-of-life, in the Bardo state, or in the Three Wretched Realms. 

“Assured” means 100% sure! There is no question about whether we “may be able”, or “may be unable”. This is because it is 100%, not 60% or 99%. In which teaching do we “joyfully entrust”? Master Shandao clearly says, “ the recitation of Amitabha’s Name”! 

So, when we “recite Amitabha’s Name” we are already “sincerely and joyfully entrusting”, which is also the aim of what we believe in. Master Shandao explained it in this simple way, so that we can easily understand it and easily do it.

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Master Shandao clarified “sincerely and joyfully entrust” by interpreting it as “ recite my Name”. We should be deeply grateful for that change because it comforts us, and gives us hope and light. Without Master Shandao’s interpretation, we wouldn’t understand what we have to “entrust” in, and we wouldn’t know the content of “even ten times”. 

Without this compass, we would get lost. There would be no light, no hope, and no comfort. Master Shandao’s explanation is a great source of grace for us.

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With respect to the concepts of “faith, aspiration, and practice”, Master Shandao taught us that “recitation of my Name” is both a demonstration of having faith and a way to deepen that faith in our school. What does a practitioner believe? By simply aspiring to be reborn in Amitabha’s Pure Land and exclusively reciting Amitabha’s Name, rebirth in Amitabha’s Pure Land is assured. Thus, faith is defined as believing in “aspiration” and “practice”. If faith excludes that content, it is not considered correct Faith in our School.

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Master Honen exclusively practiced the Pure Land Path according to Master Shandao’s interpretations, and established the Pure Land School in Japan. Why didn’t he follow the teachings of the patriarchs of other schools? 

It is because Master Shandao established the theology of the Pure Land School and realized Samadhi. That is why Master Honen had such high esteem and respect for him, and strictly adhered to his teachings.

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Master Shandao did not interpret “sincerely and joyfully entrust” in the 18th Vow in a complicated and sophisticated manner. He interpreted it as “recite my Name” in a straightforward way, and affirmed that sentient beings who recite are assured of rebirth”. It is the karma of assurance that accords with the 18th Vow. 

The enlightening explanation of Master Shandao is a true expression of his wisdom and compassion. It is clear cut, concise and precise. There is no room for further discussion or argument. With respect to Shakyamuni’s teachings in his era, he drew an earth-shattering conclusion: 

Though the preceding passages spoke of the merits of the meditative and non-meditative virtues (Shakyamuni’s teachings in his era) , the Buddha’s underlying wish is that sentient beings recite Amitabha’s Name single-mindedly “even ten times”.

 Thus, the exclusive recitation of Amitabha’s Name is the foundation of the entire Pure Land Teaching. Through exclusive recitation of Amitabha’s Name, we believe and accept Amitabha’s deliverance, and aspire to be reborn in his Pure Land. It also establishes faith, aspiration and practice as the fundamental principles of the Pure Land Teaching , and also the reason why it is considered an “Easy Path”.

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In his Commentary on the Contemplation Sutra, Master Shandao talks about the Five Primary Practices (Sutra-recitation, visualization, prostration, name-recitation, praising and making offerings), and identifies name-recitation as the karma of assurance. This name-recitation is reciting Amitabha’s Name naturally, without any pretensions, and deep faith in “assured rebirth with recourse to the Buddha’s vow power”.

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Master Shandao clearly indicated that the aim of Pure Land practitioners is rebirth in Amitabha’s Land of Bliss. The methods for achieving this are the five Primary Practices. Only Master Shandao taught in such a clear manner! In this way, the teachings of the Pure Land School were totally, perfectly, and completely revealed. This is why we consider Master Shandao the greatest master of Pure Land teaching and the de facto founder of the Pure Land School.

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The Samadhi of Buddha-Recitation is taught in relation to the Samadhi of Buddha-Contemplation. In order to contemplate the Buddha, one must be proficient in meditative practices. The Buddha taught us to practice in the following order: Sun contemplation, Water contemplation, Miscellaneous Contemplations and ultimately reaching the Samadhi of Buddha-Contemplation. 

However, Amitabha-recitation does not require any proficiency in meditative practices; so, it does not belong in the same category as the meditative “Samadhis.” Master Shandao used the word “Samadhi” as a form of praise. This means that all of those who recite (including ordinary beings), even though they are not proficient in meditative practices and haven’t experienced purity of mind, the functional capacity of Samadhi resides within the name. Thus, Master Shandao says, “ this shows that the Samadhi of Buddha-Recitation is transcendent and has an absolute functional capacity.”

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Master Shandao says, “The functional capacity of the Samadhi of Amitabha-Recitation is transcendental and absolute. None of the other miscellaneous practices can compare with it.” Miscellaneous here refers to both the meditative and non-meditative categories. It includes as many as ten thousand practices. It doesn’t mean confused or have a negative connotation.

In Buddhism, we can delineate all of the practices into the meditative and non-meditative categories. That is to say, all merit and virtues can be included within the meditative and non-meditative practices. 

The exclusive recitation of Amitabha’s Name is single-minded. Shakyamuni Buddha’s other teachings include both meditative and non-meditative practices, of which there are many different types and levels.

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As long as we recite Amitabha’s Name, we possess the unsurpassed merit and virtues necessary to become a Buddha. We are acclaimed as Pundarikas (Great White Lotus Flowers). Thus, Master Shandao says, “The functional capacity of the Samadhi of Amitabha-Recitation is absolutely transcendental. None of the miscellaneous virtues or other practices can be compared.” 

He also concludes, in the Dissemination Chapter of his Commentary on the Contemplation Sutra by saying, “Though the preceding passages spoke of the merits of the meditative and non-meditative virtues, the Buddha’s underlying wish is that sentient beings recite Amitabha’s name single-mindedly.” 

In the preceding passages, though Shakyamuni teaches the cultivation and benefits of the meditative and non-meditative virtues in great detail, his intention is to guide all varieties of evil and ordinary beings to exclusively recite Amitabha’s Name. (as stated in Amitabha’s Fundamental Vow) There is no need to include other teachings. Simply and exclusively rely on Amitabha’s deliverance and not on your own power.

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 Master Shandao says in his Commentary on the Contemplation Sutra , the objectives of this sutra are the Samadhi of Contemplating the Buddha and the Samadhi of Recollecting the Buddha. These are known as “the dual objectives of contemplation and recollection”. 

However, this process must be skillfully guided, because it is impossible to have two objectives within one Sutra. So, the relationship of “establishment” and “abandonment” between the Samadhi of Contemplating the Buddha and the Samadhi of Recollecting the Buddha is to abandon the former in order to establish the latter. 

People may misunderstand the concept of “establishment” and “abandonment” because it is ear-piercing to hear the word “abandonment”. Therefore, one should have the correct understanding of the concept of “abandonment”. 

For example, meditative virtues refer to calming one’s anxiety by quieting one’s mind, which we cannot fully do. Non-meditative virtues refer to eliminating our harmful activities and nurturing goodness in our lives. This especially refers to worldly blessings, which all practitioners in the Pure Land or Sacred Paths, and even non-Buddhists should do, because it is fundamental for all humans. No one should abandon it. So, “abandonment” as mentioned here, only refers to rebirth. 

That is to say, as far as rebirth is concerned, we don’t need these worldly virtues. This is the meaning of “abandonment”. However, please don’t say that, since we only need to recite Amitabha’s Name for rebirth in the Land of Bliss, we can discard the practice of all virtues, or even kill, and practice the Ten Evil Deeds. Absolutely not! If a practitioner is not a Buddhist, how can he be a Pure Land practitioner?

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The Land of Bliss is a realm of unconditioned Nirvana. It’s hard to be born there by practicing assorted virtues according to circumstances.

The Tathagata selects the key method – he teaches us to recite Amitabha’s name with two-fold exclusivity. 

This verse covers the aim, method, teaching, theory, practice and benefits of our school. It summarizes the Three Pure Land Sutras and the one Shastra. If we can memorize and recite it, it enables us to arouse faith, enhance our wisdom, increase our Dharma joy, and receive Dharma benefits.

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There is a saying: “Upon entering the eye root, it plants a seed of the Way”. Reciting the Short Teaching is like planting seeds in a field. They will germinate until the flowers blossom and the fruit ripens. 

Remembering Master Shandao’s interpretation of the 18th Vow enables us to enhance our wisdom, faith, and Dharma joy. This is because, in order to understand the meaning of the 36-character 18th Vow, we need the transmission of Dharma light. Otherwise we will misinterpret it, even if we follow the interpretations of other patriarchs and masters. 

Master Shandao paid the most attention to Amitabha’s 18th Vow, and commented on it many more times than the other 13 patriarchs in China. Master Yinguang also commented on it, but not as understandably.

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Master Shandao was an incarnation of Amitabha, who established the Pure Land school. The characteristics of the Pure Land School are - Name-recitation in accordance with Amitabha’s Fundamental Vow, Rebirth of All Beings in the Pure Land’s Realm of Rewards, and Non - Retrogression Assured in the Present Lifetime. They are definitive in all time periods.