Dharma StreamHi, everyone. Today let’s begin the study of “The Immeasurable Life Sutra”. Before our commencement, let’s explore the general idea of the text and what to be mindful of while reading this sutra.
Initially, the order in which we study the sutras are “The Lotus Sutra”, “The Diamond Sutra”, and “The Shurangama Sutra”, together with two treatises: “The Gate to All Phenomena” by Vasubandhu and Nagarjuna’s “Middle Way”. Followed by “The Flower Ornament Sutra”. Lastly, “The Immeasurable Life Sutra”. Why make it the last sutra to study? Because while practicing the Buddha Dharma, the Pure Land that was mentioned in the sutra is the main focus of study for the tenth Bhumi Bodhisattvas. Studying the fruits of great vows of Bodhisattvas and the fulfillment of Buddha’s attributes, therefore, while studying the sutra, you shall see the audience who attended the assembly of “The Immeasurable Life Sutra” consist of all the Bodhisattvas who are ready to attain Buddhahood, and those who are one lifetime away from supreme enlightenment.
Secondly, studying “The Lotus Sutra” has taught us that we are one with the Buddhas. “The Diamond Sutra” and “The Shurangama Sutra” have taught us the path of awakening. “The Flower Ornament Sutra” taught us the reality of interdependence of all phenomena; the Dharma-body is the substratum of all phenomena. We have come to appreciate the Buddhas’ attainment of omniscient faculties and the ultimate reality. Accordingly, a better cognizance of a world in the eyes of Buddhas is also acquired.
Through revising these sutras, it facilitates an even more thorough understanding of the fruitful manifestation of Buddha’s grand merit. As a result, when studying the “Immeasurable Life Sutra”, one could then focus on the genesis of Pure Land. Can we too, like Amitabha, be capable of creating a blissful pure land for sentient beings, a world which allows them to attain Buddhahood with beatific ease? How can we understand the needs of countless sentient beings for happiness and enlightenment? What kind of great vow should we make? Other than self-cultivation, what altruistic merits and virtues should we accumulate? What kind of right view and effort can prevent our vow from becoming burdensome? For infinite light and immeasurable life, we long for us and sentient beings to achieve Buddhahood in ultimate bliss.
To answer all these questions, or to have the ability of Amitabha, we must first study other sutras and teachings of Shakyamuni Buddha to truly understand what are the true marks of all dharmas, the perfection of the merits and virtues of all Buddhas. So when we recite the name Amitabha, we know that it is more than just a label; it is also our Dharma-body, the power of our vows, merits and virtues. Even while abiding in the state of awakening and non-duality, Amitabha and Pure Land is present in us. But because this sutra involves all sentient beings in the worlds of all directions who can benefit directly from the fruits of Buddhahood, it is like someone who has an endless flow of income and shares his wealth generously with sentient beings. When Buddha’s merit are perfected, they can manifest pureland, and through expedient means they lead sentient beings into the manifested pure land, sharing the fruits of the Buddhahood with them directly. It is the most straightforward dedication of merit to sentient beings, the ultimate act of selflessness in giving.
In the “Immeasurable Life Sutra”, the pure land which was manifested after Amitabha’s perfection of merit not only allows sentient beings who carry their karmic debts from the worlds of the ten directions to be born in the pureland and attain boundless blissfulness without the need for their good karma materialising; at the same time, they can be swiftly awakened in this world and achieve the status of tenth bhumi bodhisattva. Therefore, this sutra not only is the focus of the tenth bhumi bodhisattvas but also suitable for beginners and novice, or those who are at any stage of their practice. Moreover, this sutra is suitably across the board for all three vehicles, even for unbelievers or people studying other religions. If they were introduced to this sutra on their deathbed, or having heard the merits of the pureland of Amitabha, upon such moment, they develop faith and conviction, wholeheartedly dedicate themselves to be reborn in the pureland. Just concentrate on this one wish and recite the name of Amitabha during the intermediate state. Amitabha will surely assist them in their smooth transition into the pureland and receive the attributes of Amitabha’s merit. Therefore, Shakyamuni Buddha says in the beginning of this sutra: this sutra can bring the most tangible benefits to sentient beings. And at the end of this sutra, he says to the group of heavenly beings represented by Maitreya: even if an inferno swept through the universe, it is incumbent on you to traverse the fire and receive the teaching of this sutra.
In the reality-realm (Dharmadhatu), many bodhisattvas want to know about this sutra, but there isn’t an opportunity or condition to fulfil this wish. And the Buddha says at the Dharma-ending age, when all teachings of the scriptures have successively perished, through his majestic power, this sutra will be made available for another hundred years.
Because we live in this Saha World, it is called the place of five turbidities, an evil world in the world of ten directions. Sentient beings keep reincarnating in the three realms and six destinies; their behavioral tendencies and desires have been repeatedly cultivated and are deeply ingrained. As a result, such pattern causes countless pain and trouble. While they believe in Buddha’s teaching, it is extremely difficult to walk on the path of bodhisattva and attain any sort of enlightenment. Sentient beings almost always are drowning in a sea of suffering. Under such circumstances, the fulfilment of Buddhas’ great vows, the direct giving of the fruits of their Buddhahood to sentient beings, comes timely to those who are in a dire need of such salvation from samsara, especially those who yearn for an expedited path to enlightenment.
Thus, from this sutra, we learn the methods in which Amitabha carries sentient beings to enlightenment. It is through such clever expedient devices, regardless of sentient beings’ state of affairs, for those even running short on time, without the environment and ability to learn other sutras taught by the Buddhas, as long as they can encounter this sutra, believe in it and follow it, they can reap the great benefits of this sutra. Even more so, sentient beings’ serenity and Buddhahood are guaranteed.
Hence, even we are not yet capable of understanding the merit and virtue of Buddha’s conferment on us, we still prioritise the study of the “Immeasurable Sutra” over the “Shurangama Sutra”. Not only do we wish to look up to Amitabha and Shakyamuni’s meritorious achievements as our exemplar, but also get the benefits and blessing from Amitabha while we are on the path of bodhisattva, strengthening our confidence in achieving absolute awakening.
Furthermore, to a Mahayana bodhisattva, becoming enlightened is not only to live in the ultimate bliss of parinirvana, or to manifest the mark of emptiness, or to be in a state of nirvana, or to view everything as illusion and requires no action, but to honor the blessings we have been given and alleviate those in suffering, and manifest various expedient means in order to connect to sentient beings in good faith. You do this to benefit countless sentient beings with the fruits of your enlightenment, so that they can be liberated from the cycle of samsara. As a result of our enlightenment, there arrives the infinite pure and blissful age. Respectively, sentient beings from multitude of space and time shall enter into ultimate bliss, abiding in such blissful state they are awakened and go on to advance infinite numbers of sentient beings with our enlightenment.
Of course, to help those obstinate sentient beings who do not appreciate the Buddha Dharma, some of the enlightened beings chose to enter into nirvana. For example, the western twenty-eight patriarchs of India. Bodhidharma who came to China to transmit the heart of Buddha’s teaching; he faced a wall for nine years without speaking. The same with Shakyamuni Buddha who entered into nirvana at the age of around 80. However accordingly, any forms of manifestation that are helpful to students should be seen as a display of great compassion.
However, practicing Buddhism in a world like ours, some of our peers may have achieved some state of tranquility and extraordinary power, conveniently think of oneself as already accomplished in Buddhahood, or for those having accumulated some merits thus think of oneself as coming close to absolute enlightenment, or even by just memorising some classics and teachings of the Buddha, for the purpose of acquiring material gain, they proclaimed enlightenment masking their ignorance. By doing so, they separate themselves from the good quality of a Bodhisattva, and even more so, far removed from the quality of Buddhas.
Within worlds of the ten directions, countless Sadhumati Bodhisattvas, owing to the power of their vow, they have acquired the same level of wisdom and expedient means for sentient beings as Buddhas. Due to their great vow which have not yet been manifested on our plane, they choose not to attain perfect enlightenment for they do not think of themselves as such.
We have studied the “Lotus Sutra”. In the “Lotus Sutra”, Shakyamuni Buddha assures the disciples of their attainment of Buddhahood in the future; he says to them after how many kalpas and in which worlds they will become Buddhas, what the Buddha’s name will be, etc. Bodhisattvas would not take the perfect enlightenment means that if their great vows have not yet been fulfilled, they’ll find their Buddhahood is imperfect and will not present themselves as a Buddha in any world and become the master of teaching. For example, the great vow of Ksitigarbha is: “Not until hells are extinguished, I shall not attain Buddhahood.” That is, if there are still beings in the Saha world who suffer in hell, my Buddhahood is incomplete and I am not yet enlightened. For Manjushri, Samantabhadra, Avalokitesvara etc., these great Bodhisattvas who are familiar to us, they all had become Buddhas a long time ago, but because of their great vows, they still manifest in these worlds to help sentient beings with Buddha’s teaching.
When we are studying the “Immeasurable Life Sutra”, we will also hear that the forty-eight vows of Amitabha for bringing benefits to sentient beings, each vow ends with the following words: “If this vow is not fulfilled, I will not attain the perfect enlightenment.” In the manifestation of the Buddhahood of all Buddhas from the worlds of the ten directions, everything that Amitabha has achieved for the benefit of all beings is considered to be the most complete representation of the manifestation of Buddhahood. He manifested a perfect and impeccable world for all beings after attaining Buddhahood, which is the Pure Land. In the Pure land, it assembles the ultimate satisfying elements from all of the twenty-one billion Buddha-lands. Even for beings who do not wish to practice Buddha’s teaching, want to make a wish to be reborn here, and want to meet this Buddha of such perfect virtue. Because of his enlightenment and for his meritorious giving after the fulfilment of his great vow, which makes countless beings of the worlds of all directions obtain the ultimate bliss directly. Since his attainment of Buddhahood, countless and limitless sentient beings have become awakened and attained perfect enlightenment rapidly in this world that manifested by his virtue. His approach to the guidance and deliverance of all beings is arguably the most expedient and convenient way within the worlds of the ten directions, and for those who benefited directly from his enlightenment, they are awakened and thus are also becoming the best among all worlds. This is why Amitabha is known among the Buddhas as the Supreme of Light. Amitabha’s vows of his causal stage and the manifestations of his Buddhahood are timeless and exemplary learning experience for the Sadhumati Bodhisattvas.
In our Saha world, Shakyamuni Buddha has introduced Amitabha and his Pure Land to his disciples more than once. Not only did he praise, he also strongly advised and encouraged his disciples: at the end of their current lives, if they haven’t attained Buddhahood, they should vow to go to the Pure Land for their next rebirth. It is not only the hope of wanting disciples to escape suffering and attain happiness and to be free from rebirth. More importantly, the Pure Land achieved by Amitabha has become the most conducive place for Dharma practitioners within the worlds of the ten directions; it allows students to achieve the perfect enlightenment without hindrance in ultimate bliss.
Not only did Shakyamuni Buddha do this, Buddhas of the worlds of the ten directions all praise Amitabha and his Pure Land unanimously. Buddhas encourage their disciples to visit the Pure Land and meet Amitabha, to receive a blissful confirmation from Amitabha regarding their future enlightenment. All the great Bodhisattvas yearn for meeting Amitabha; they wish to listen and study this Buddha’s great vows of his causal stage as well as the perfect manifestation of his Buddhahood. In the “Flower Ornament Sutra”, Manjushri and Samantabhadra both say they want to visit the Pure Land and meet Amitabha. Certainly, for those Sadhumati Bodhisattvas, the aim is not to escape from suffering or achieve enlightenment like we do. Bodhisattvas like Manjushri and Samantabhadra already have the ability to live in ultimate bliss through the achievement of their inner realisation. They could even appear as Buddha, but they still vow to meet Amitabha in the Pure Land. I think, apart from entering the ocean of vows of Samantabhadra, tirelessly paying homage and making offerings to the Buddha, and showing the worlds of the ten directions how to study Dharma, practising the teachings of Shakyamuni Buddha, it is also a meeting between fans and their idol.
Today, when we are studying the “Immeasurable Life Sutra” in Saha world, when we hear our ultimate mentor Shakyamuni Buddha introducing another Buddha to us, the Bodhisattvas who have the intention to benefit all sentient beings and carry on Buddha’s work will also not just want to be reborn in the Pure Land, thus ignoring all of Shakyamuni Buddha’s teachings in this world. Shakyamuni Buddha’s teaching and blessings through his merits are able to alleviate beings who were born in a world of severe suffering to attain liberation and happiness in the midst of hardship. Even though some teachers throughout history taught their students to only focus on vowing to be reborn in the Pure Land, just recite Amitabha’s name without reading the rest of Shakyamuni Buddha’s classics, that is only due to a lack of confidence in their pupils’ ability to attain enlightenment in this Saha world, lest the pupils forget about Amitabha’s name in their states of intermediate existence, thus losing their safeguard of being able to be reborn in the Pure Land and enjoy the blessing that are promised to them.
But before we can be reborn in the Pure Land, there is still a long way to go in this world; we will encounter numerous unexpected storms in our life. If we only recite Buddha’s name, learn just one method, only wanting to be reborn in the Pure Land, then we can’t solve problems when facing troubles, and we can’t settle on reciting Buddha’s name in reality, or benefiting ourselves through this method. We may get tired of this world and want to escape by committing suicide so that we can be reborn in the Pure Land. This is by no means the intention of Shakyamuni Buddha to introduce us to Amitabha and the Pure Land, and it also fails to live up to Amitabha’s wishes of building the Pure Land to save all sentient beings.
The conditions set by Amitabha Buddha for all sentient beings in the ten directions to be reborn in the Pure Land are very simple. In the eighteenth vow of this sutra, Amitabha Buddha said: sentient beings in the ten directions who admire me and wish to be reborn in my world, sincerely concentrate on this wish, make this wish up to ten times and you will be reborn, unless the man has committed five heinous crimes and denigrated the true Dharma, then he is incapable of being reborn. The five heinous crimes are: Buddha bleed, disrupting the harmony of the community of monks, the five serious crimes against justice and nature. If sentient beings commit these crimes, only through confession and deeply heartfelt repentance can they be eligible to be reborn in the Pure Land.
In the twentieth vow Amitabha said: all sentient beings in the worlds of the ten directions who hear my name, think of the Pure Land in their hearts, and perform good deeds, accumulate merits and virtues, make a single-hearted wish to be reborn in the Pure Land, their wishes will definitely be granted. In this sutra, Shakyamuni Buddha also said: all sentient beings who heard Amitabha’s name, even rejoicing faithfully in a single thought of such, and wholeheartedly dedicate their merit to their wishes of being reborn in the Pure Land, they will not regress. It means there are sentient beings who have heard Amitabha’s name and have deep conviction in his merit as well as his realm of utmost bliss, full of delight; with such confidence and joy they dwell in and strengthen their faith in going to the western paradise. Even just by reciting the name of Amitabha, you are able to be reborn in the Pure Land.
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We have seen clearly that no matter what Amitabha Buddha said in his great vow, or what Shakyamuni Buddha said, sentient beings admire, think of the merits of Amitabha Buddha with joy in their hearts; all they think about are the merits of Amitabha Buddha and the Pure Land he built. In the “Shurangama Sutra”, Mahasthamaprapta Bodhisattva said that sentient beings, like mothers who long to see their children, even if the children run away, her thoughts of them will not help the situation. But if the children also miss the mother as keenly, they then are not separated by transmigration, bound to meet Buddhas in his present or future incarnation. It means Buddhas are thinking of sentient beings tirelessly, like mother remembering her lost child. If the children are hiding away, and not for a moment think of their mothers to the same degree, even if mother recollects endlessly, they cannot see each other. If sentient beings think of Buddhas the same way, like mother thinks of children, and children to mother, no matter how far the distance between them, how long the children have been lost, mother’s heart will always be with children; they will eventually meet again. If sentient beings think of Buddha, recite Buddha’s name, they will see Buddha one day.
Imagine if now in this world you were separated from your mother who loves you so dearly; when you think of her, will you remember her voice, her face, her words and behaviour, and all she has done for you? Even if you are distressed now, you may tear up while feeling loved deep down in your heart. When you know that your mother has never given up on you, you too will not give up looking for her and are confident that you will see her again. But when we are reciting the name of Amitabha, we should be a little mindful that what we are thinking may not be Amitabha, not what Amitabha has done for us, not his great vows which benefit us or his immeasurable merit, his penetrating wisdom, not the extraordinary beauty of the Pure Land. May be all we are thinking about is how Amitabha could save us from the suffering of this world: our unhappy marriage, unsuccessful career, destitute status and illnesses. This world is not fun at all; therefore having the desire to be reborn in the Pure Land sooner to avoid the suffering of this world. If you think like this, you are not thinking of Amitabha; you are just thinking about yourself, thinking about the bitterness and happiness in the world. How can you see Buddha? What you see at present and during the intermediate existence must be the scenes of bitterness and happiness you have been through, because the scenes in intermediate existence are naturally presented according to the traces left in our hearts.
Someone says: I think of nothing while reciting the name of Amitabha; can I go to the Pure Land successfully? If you have eaten apples many times, when you say apple, even you think about nothing, even you have Alzheimer, you would not picture apple as table or chair legs. When you keep saying apple, even though you feel like you are thinking of nothing, sentient beings with supernatural power will see the apple’s shape, colour, smell naturally appear in your heart. When we are reciting Amitabha, our brain and mind go blank; only the name of Amitabha appears spontaneously in our mind, because we know nothing about the power of Buddha’s vow, its merits and benefits which the vows carry. We don’t have the merit of Amitabha and the knowledge and traces of the Pure Land in our heart. In intermediate existence, the act of reciting the name can easily be ignored by us.
Let’s think about it carefully again: in this world, what truly inspires us may not be the wisdom, merit, the generosity of Amitabha and the extraordinary view of the Pure Land. In human realm, all we worry about are our sensations, feelings and interests. The Buddha’s name is like a life-saving straw for us to escape from suffering and attain happiness, and it is a straw in the long distance; the merit inside it we can’t immediately experience and benefit from it. So that the name of Amitabha can easily become a rhyme, incapable of entering your heart.
For human beings, the things that can’t be remembered in the heart, never once thought of, learned and imitated, and leave no traces in the heart, can’t appear spontaneously in intermediate existence. During the intermediate existence, people haven’t reincarnated, so it still counts as this life; the scenes that appear in consciousness are still the life, habits and desires of humans when they were alive. When human is alive and dreaming, because breathing hasn’t stopped, in this state, dreams are influenced by the flow of prana as well as ego’s perceptions; one can recall plans and ideas of the day in one’s dream. But during intermediate existence, the breathing have stopped; the flow of prana no longer impacts on consciousness. So in intermediate existence, what surfaces are the deep traces and memories of the heart, and things that have been done are naturally presented in various scenes. During intermediate existence, most people see the bitterness and happiness they experienced in their lives in front of them, and the dark secrets buried in the bottom of the heart. Because there is no trace of Amitabha and the Pure Land in their hearts, in the state of intermediate existence they forget the name of Amitabha, and their wish to be reborn in the Pure Land.
Even if the sound of recitation from this world could enter into their intermediate existence, it’s like him roaming on the street and inadvertently hear the sound of people bargaining in the market; he heard it, but couldn’t relate to it. Therefore, many who have practiced recitation for years and still could not be reborn in the Pure Land. However there are people who hear Amitabha’s name and his Pure Land when they come to the end of their life; they rejoice in their heart and longing to be born in Amitabha’s land, therefore go on to recite his name with utmost piety; they instead end up going to the Pure Land without hindrance. This is not to say that the more we recite, the easier it is to become lost in the state of intermediate existence. This is to remind everybody that other than vowing to be reborn and develop trust, by reciting Amitabha’s name, our thoughts and traces of our mental functions are important to the process of rebirth as well.
Therefore, if we are ignorant to the merit of this Buddha’s name, this could result in us not hearing the name faithfully; even when chanting, it is lack of faithfulness. However in our daily life, if someone truly longs for Amitabha’s blessing, the solemness and the beauty of Pure Land, one definitely will purify one’s body and mind and observe the five precepts thoroughly, with a purified six faculties and serene equanimity, and one relishes in holding up virtues. Even if one is not capable of fully dedicating oneself to the benefit of others, one will rejoice in gratitude and promote the merit of others, and never will be jealous and create obstructions. We could also simply reflect on this ourselves and see if we do remember and have longings for Amitabha who is known for his meritorious deeds.
In this sutra, according to Amitabha’s nineteenth vow: sentient beings in the worlds of ten directions who have determined to achieve perfect supreme enlightenment and accumulate various merits, make a vow with sincerity to be reborn in the Pure Land, when he is nearing the end of his life, I will welcome him respectfully with the Bodhisattvas of the Pure Land; we surround and appear in front of him. In this sutra, Shakyamuni Buddha also talked to the heavenly beings: if a person has determined to achieve supreme enlightenment and cultivate a bodhicitta to benefit oneself and others, accumulate good deeds and merits, vowing to be reborn in the Pure Land, although at the Pure Land, in the presence of great bodhisattvas, Amitabha still extremely appreciates the bodhicitta of bodhisattvas from other worlds and will welcome them with a special ceremony to induct them into the Pure Land. The process is known as the rebirth of three kinds of disciples.
Therefore, if one will like to be reborn in the Pure Land from this world, and worried that one might not recall Amitabha’s name during their intermediate existence, then other than making a vow to be reborn as well as remembering Amitabha’s name, they should also cultivate the heart to attain the supreme enlightenment, a heart to benefit oneself and others. Accumulating all kinds of good deeds and merits are the best assurance of going to the Pure Land. Meritorious bodhisattvas, near the end of their life, vowing to be reborn in the Pure Land, shall be received with splendor by Amitabha and fellow pure land bodhisattvas. Therefore, in this world, all bodhisattvas who aspire to develop bodhicitta, six transcendent practices and accumulate merits as such should have the confidence to know that they are to be received by Amitabha and could be reborn without hindrance.
In the “Immeasurable Life Sutra”, Amitabha made the forty-eight vows and built the Pure Land to benefit sentient beings. There are eleven vows that were made with the intention to carry the name Amitabha to show the sentient beings of the worlds of the ten directions that hearing Amitabha’s name could bring them merits and benefits. More importantly, we can acquire these benefits even without going to the Pure Land; sentient beings can benefit from Amitabha’s name in the world that they live in.
- In the thirty-fourth vow, Amitabha said: all sentient beings who heard my name, they gain fortitude of the non-arising of phenomena, and the ability to hold to the good. Fortitude of the non-arising of phenomena refers to the nature of neither arising nor ceasing of all phenomena; hold to the good refers to the ability to use all kinds of expedient means to illustrate the truth of dharmas.
- In the thirty-fifth vow, Amitabha said: women in all Buddha-realms who hear my name, should they be delighted and rejoice in it and are determined to achieve perfect supreme enlightenment, if they dislike female body, they would not be reborn as woman in their next life.
- In the thirty-sixth vow, Amitabha said: Bodhisattvas in all Buddha-realms who hear my name, their pure practice will not be interrupted after death till the day they achieve full enlightenment.
- In the thirty-seventh vow, Amitabha said: humans and heavenly beings who hear my name, bow down to the Buddha’s feet in a blissful manner, believe in and delight in Buddha’s teaching, perform the practices of the bodhisattva, because of it, they will be respected by people in the world.
- In the forty-first vow, Amitabha said: bodhisattvas in other worlds who hear my name, on their path of becoming a Buddha, they will not be born mutilated, ugly, physically and mentally defective.
- In the forty-second vow, Amitabha said: bodhisattvas in other realms who hear my name, they can all attain meditative concentration of pure liberation and abide in meditative concentration. With just one single thought, they can make offerings to countless inconceivable Buddhas at the same time without losing right concentration.
- In the forty-third vow, Amitabha said: Bodhisattvas in other realms who hear my name, they can be reborn in noble houses.
- In the forty-fourth vow, Amitabha said: bodhisattvas in other realms who hear my name, they rejoice in cultivating bodhisattva practices diligently to perfect their virtues.
- In the forty-fifth vow, Amitabha said: bodhisattvas in other realms who hear my name, can attain samadhi of universal equality and abide in samadhi of universal equality until they become Buddhas, being able to see the infinite numbers of inconceivable Buddhas. The samadhi of universal equality is the meditative realm where all things are equal.
- In the forty-seventh vow, Amitabha said: bodhisattvas in other realms who hear my name, will immediately attain non-retrogression on their Bodhi paths.
- In the forty-eighth vow, Amitabha said: bodhisattvas in other realms who hear my name, can immediately attain the first, second and third Dharma patience, and achieve immediate non-retrogression to the variety of dharma they have learnt in the practice of their bodhisattva path.
For bodhisattvas, the attainment of the first, second, and third grounds (bhumi) is called the firm belief; the attainment of the fourth, fifth, and sixth ground is called the obedient patience; for the seventh, eighth, ninth grounds it is called the patient belief in the truth of no birth; the tenth ground is the marvelous enlightenment, that is called the patience that leads to complete Nirvana; obedient patience, and patient belief in the truth of no birth.
Above, we listed eleven benefits that Amitabha gives to the sentient beings who hear his name. If we truly believe in the majestic power and virtue of Amitabha, we will then think of how we can deserve such a great blessing in gratitude. In the infinite sound of the universe, all of a sudden, we hear the sound of his name, feeling blissful and rejoice. It does not only come from hearing the name, but also for our clear understanding of the benefits it brings to us. Moreover, when someone hears of the benefits of his name, will immediately develop a bodhicitta of attaining the supreme enlightenment; they benefit both themselves and others. For we can see that these benefits are always given directly to the bodhisattvas of the worlds of the ten directions.
If we are already a bodhisattva who wish to attain the perfect supreme enlightenment and wish to improve ourselves while bringing benefits to others, and have accumulated extensive merits on their bodhisattva path, by hearing the benefits and receiving the blessing of the name, which amplifies the strength of our bodhisattva practice, we are confident of achieving Buddhahood in all times and places. This is how we truly hear the name of Amitabha.
But if our mind is really as Mahasthamaprapta said: Buddhas of the ten directions recall sentient beings like mothers recall their children. If the child flees, what is the use of recalling? Do we not have the Buddhas in mind, and rather follow our habituated tendencies and desires, clinging to the illusion of our six faculties, just like the child who have fled without a trace? Even Buddhas who think of us at all times, yet we still fail to see each other. Although Amitabha had conferred countless blessings and virtues onto the name, we still have no confidence or are unwilling to cultivate the mind of bodhicitta to achieve the ultimate enlightenment which benefits oneself and also the other at the same time; the unwillingness to walk the path of bodhisattva and to acquire the merits and benefits of this name. Even if someone says they have developed the mind of bodhicitta, but still be attached to all kinds of grudges of this world, indulge themselves in their habituated tendencies and desires, doing whatever they want; when it comes to challenges, only concerns with self interest, reluctant to give, eager to take. They do not take the great vows, merits and virtues of the Buddhas as their role models. Therefore, in the actual practice of the bodhisattva path, their thought and actions are not like a bodhisattva, so they could not connect with the Buddhas and therefore are unable to manifest the benefits of Amitabha, as if the Buddha’s name was unheard of.
In this Sutra, Amitabha is also translated as the Buddha of Immeasurable Light and Immeasurable Life. Shakyamuni Buddha introduced and praised him by saying: the majestic power of Amitabha’s light is the most exalted among all Buddhas; the light of other Buddhas could not compare to his. If any sentient being encounters the light of the Immeasurable Life Buddha, their three pollutions of craving, ill-will, and ignorance will vanish immediately; the body and mind will soften, and inexhaustible bliss will arise within. Based on these, the good mind emerges. If the sentient being encounter the light of the Immeasurable Life Buddha, even among the most painful places in samsara, the feeling of suffering will disappear right away, and they will no longer be compelled by anguish and distress, and attain liberation after their current lives end. If there are sentient beings who hear of the majestic powers and meritorious virtues of his light, reciting his name all day and all night, with total concentration, they will attain rebirth in pure land. T
he majestic power and radiance of the Amitabha, his extraordinary achievement and sublime quality, is also unique within worlds of the ten directions. We shall think more about this light of Amitabha’s virtue and long for it. This radiance surpasses the light of the sun and moon, and all light within the universe; it makes all Buddhas praise; sentient beings rejoice when they see it, and all receive great benefit.
Amitabha is known as Buddha of immeasurable life as he has an immeasurable lifespan, so as the disciples of Sravaka vehicle, the bodhisattvas, the celestial beings and humans, their lifespan too is as long; it is not knowable through counting or analogy. When we read such a scripture text, we might say: we could not see the limitless light or immeasurable life of Amitabha, so we can not obtain its empowerment. In fact, the light of Amitabha never ceases; it illuminates all worlds universally without hindrance, empowering all the bodhisattvas of worlds of the ten directions, guiding the sentient beings who wish to be reborn in the Pure Land. Such achievement of Amitabha’s radiance is due to his attainment of the Buddhahood had given enormous benefits to countless and limitless beings. That radiance is the unlimited meritorious light which illuminates everything everywhere without any obstructions.
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We could not sense the Buddha’s light shines universally because our mind tends to turn away from enlightenment and merge itself with illusions, always attach to our bodies, words and thoughts. If you can tentatively pause the internal and external clingings of your body and mind, hold back the perception of the bodily desires, illness or health, break off the desire for fame and wealth for a moment, engendering a mind of longing for the Buddha’s meritorious light and great vows of benefiting others, endeavour to do all the merits that will benefit sentient beings. Even as an insignificant figure in this world who has little to give, and no one requires your assistance, but if you can be aware of your own habituated tendencies and desires, not intentionally causing harm to anyone, not indulging yourself in habituated tendencies and do not succumb to complaining, become full of hatred and jealousy; the obscene acts you have committed in all lifetimes through ignorance and the harm you have brought to others — by doing these, you are also accumulating merit for yourself as a sentient being.
When you stop creating harmful karma and strengthening the habituated tendencies, you are then benefiting yourself and purifying the Dharma realm. Meanwhile, if you also developed the bodhicitta and practice Dharma, yearning to achieve the same meritorious light as Amitabha, you are then in tune with the radiance of Amitabha. It doesn’t matter what you’ve done in the past, how selfish you’ve been, how heavy is your craving, ill-will, ignorance, arrogance, and suspicion; these will not matter. Once you are in tune with Amitabha’s radiance, all these darkness clouding your ocean of mind will be dispelled in an instant, blissfulness then arises, and you can feel the light of Amitabha’s virtue is shining and empowering everywhere. This is the way to long for the Amitabha’s meritorious light, rather than sitting on a cushion and visualising the Amitabha’s radiance as the sun shining onto your head and you feel warm. Like that, you might only get rid of some chill in your body. To recall the light of Amitabha requires an understanding of the merits of it, and from our heart we should often praise and resonate with the virtuous light of Amitabha, get subsumed under the radiance of Amitabha and get reborn in the Pure Land as you have wished.
In the Human Realm of the Saha World, human beings tend to link death with all kinds of sufferings, with negative images, so there’s evasion and fear towards death for all, not even willing to put these words on their lips as finding it unlucky. Also, to take a person’s life is the most vicious thing. But no matter how much humans fear and avoid it, death is inevitable to all; no one can avoid and escape from it. So if we believe in what the Buddha says, when Amitabha, Immeasurable Light Buddha, Immeasurable Life Buddha — all these names start to resound in mind, thinking of Amitabha’s meritorious light that surpasses the sun and the moon, which illuminates universally, thinking of attaining an immeasurable lifespan in the next life in the Pure Land because of Amitabha’s vows and meritorious giving, we are relieved of the regret and fear of dying; your heart will be flooded with irrepressible joy, peace and reassurance for encountering this sutra.
Imagine if in our world, someone is able to extend your life duration, make you immortal, and also lead you to attain Buddhahood blissfully, you will definitely be very grateful to this person. Now, in equal measure, Amitabha gives such blessings to all the beings of worlds of the ten directions. How could we not feel exceedingly grateful to Shakyamuni Buddha and Amitabha Buddha?
These are the merits and benefits of the name Amitabha, Immeasurable Light Buddha, and Immeasurable Life Buddha, that we have listed above. Did we get them during our recitation? Actually, the benefits Amitabha gives to all beings are beyond measure. The forty-eight vows of Amitabha Buddha at his causal stage and after his attainment of Buddhahood is a gift to those in the world of ten directions who hear and recite this Buddha’s name. In order to understand what is missing for all sentient beings to attain contentment and to be able to attain Buddhahood in peace, Amitabha Buddha surveyed 21 billion Buddha lands during his causal stage under the guidance of Lokesvararaja Buddha and spent five kalpas on careful consideration; only then did he sum up the conditions for the eternal well-being of all beings in the forty-eight vows, and then he spent an enormous number of kalpas fulfilling these great vows.
We ourselves do not often know what we need for eternal peace and happiness and to serenely realise the truth of the universe. So Amitabha’s forty-eight vows are a vast treasure for all beings to attain Buddhahood with a peace of mind; it’s not only for those who are going to be reborn in the Pure Land. It is also a welfare for bodhisattvas in the worlds of the ten directions who have embraced bodhicitta. We can not abide in peace in the Saha world, unable to attain the supreme enlightenment; what’s most lacking is the merit of benefiting oneself and others, and the main reason of the extreme lack of merit and virtue is due to us not having the wisdom to do meritorious deeds extensively.
In the worlds of the ten directions, Buddha’s wisdom is the ultimate refuge for the hearts of all sentient beings. The purpose of Amitabha’s manifestation of the Pure Land is not only to share his own merits and benefits with sentient beings to make them live in peace and happiness, but also enable them to be beatifically awakened. It is said in the “Lotus Sutra”: the sole purpose of the Buddhas’ presence in the worlds is to bring sentient beings to enlightenment, to attain the Buddha’s wisdom. Thus, when we cultivate the bodhicitta of attaining the supreme enlightenment and benefiting oneself and others, and practice the dharmas extensively, undertake all kinds of good deeds and virtues for the attainment of the supreme enlightenment, then you are in tune with the ultimate great vow of the Buddhas, in tune with the Pure Land. By understanding and learning the wisdom, vows and virtues of the Buddhas, you will trust unconditionally that there are Buddhas and Bodhisattvas with you, so that in the intermediate existence, you will not worry about forgetting the wish of being reborn and the name of Amitabha. Having absolute faith that you will be reborn in the Pure Land and meet Amitabha Buddha face to face. Also when we recite his name, we will correspond with Amitabha; we will be able to receive the merits and benefits that Amitabha gives us directly.
When we recite the Buddha’s name in this world, the Saha world is the illusionary realm produced by the habituated tendencies and karma of sentient beings. In the worlds of the ten directions, the world we live in is called the world of five turbidities, the land of severe suffering. We now live in the human realm under the category of desire realms, which is one of the upper three paths where good karma is established, in comparison to the hell, ghosts and animal paths. But we human beings still feel the unresolved sufferings from time to time. The life expectancy of human life is now only about a hundred years, whose length is miniscule in the astronomical world. Shakyamuni Buddha has chosen to descend in a life which the existence of humans are easily shortened by death, a life overladen with worries. He gained perfect supreme enlightenment in a short period of time and explained accordingly to sentient beings’ capacity the teachings of the three vehicles, manifest the achievements of enlightenment.
Not only did Shakyamuni Buddha benefit countless students in the human’s realm, we can see from the chapter of “Emerging from the Earth” of the “Lotus Sutra” that in the Saha world, because of the teachings of Shakyamuni Buddha, countless great bodhisattvas were enlightened. Shakyamuni Buddha manifested Nirvana when he was more than eighty years old in the human world. This short appearance of the Buddha in the human world was like a flash in the pan in the reality-realm, which is very rare to see; it is of great compassion, great valour and fortitude, precious and inconceivable. So the paragon of Shakyamuni Buddha’s enlightenment lifestory in the Saha world, similar to that of Amitabha, is a good textbook example. Hence, whenever Shakyamuni Buddha was teaching, great bodhisattvas from the worlds of the ten directions assemble upon hearing the news; they were eager to hear the Dharma and learn from the Buddha on how to spread teachings to the obdurate sentient beings, and seeing how swiftly the Buddha had attained enlightenment in the world of suffering, explained the teachings in harsh environments on top of awakening countless sentient beings.
Although in the present, the Buddha had manifested parinirvana, the period of his teachings has not yet ended; we are still within his degenerate age of Dharma, so we are fortunate to be able to hear and practice what he preached on earth about the truth of the universe and life, and regard him as our ultimate teacher. The threefold training of Buddhism which the Buddha taught us in the human realm can liberate us from tribulations in this world. Therefore, even if we have made the vow to be reborn in the Pure Land, in this Saha world we should still treasure the teachings and doctrines of Shakyamuni Buddha. Even if we do not have the conditions or time to study them, we shall support and laud the study of other sentient beings. Those great bodhisattvas who have already moved to the Pure Land still often return to the Saha world to learn from Shakyamuni Buddha on how to save sentient beings from severe suffering, and to assist Amitabha in guiding them to the Pure Land. For example, Avalokiteshvara and Mahasthamaprapta that we are familiar with are the two great bodhisattvas who always return to the Saha world from the Pure Land.
We are now in the Saha world; how can we only think of escaping from this place and not be willing to understand or listen to Shakyamuni Buddha’s teachings on saving sentient beings in the world of acute suffering? Also, without Shakyamuni Buddha descending into this world of suffering and manifested enlightenment, together with his constant preaching, we would not have known anything about the Pure Land. How can we miss out on such a rare and majestic manifestation in the Dharma realm? How can we, for the sake of some trivial matters in our lives, lose our focus on these important teachings? Hence, in the Saha world, all bodhisattvas who have developed the bodhicitta of attaining the supreme enlightenment, benefiting self and others, and accumulating extensive merit, should not only study and understand the teachings of Shakyamuni Buddha and save sentient beings who are deeply trapped in the cycle of rebirth or severe suffering, but also introduce Amitabha Buddha and the Pure Land to the beings of the Saha World, so that when sentient beings are in their intermediate existence, they can be assisted by Amitabha through reciting his name and their wish to be reborn, and be reborn in the Pure Land, attain Buddhahood in peace and happiness.
If bodhisattvas haven’t attained Buddhahood at the end of their lives, they should believe in the wise recommendation of Shakyamuni Buddha and other Buddhas and make the vow to be reborn in the Pure Land to continue studying. Don’t be self-righteous and arrogant at the end of life and think of oneself as being able to attain Buddhahood under any circumstances without the contribution of Amitabha’s virtue. Or if you are deeply attached to sentiments, without acquiring the right views and without the slightest power of meditation, then you go on vowing to stay in the Saha world to help sentient beings. One should first go to the Pure Land and quickly attain Buddhahood in ultimate bliss, and then return to the Saha world to save all sentient beings. When they have attained Buddhahood, they can return according to their vows.
Even if you are capable of attaining Buddhahood in any realm, but if your disciples and relatives are not, then you should take the example of Samantabhadra and Manjushri, lead the way in making the vow to be reborn in the Pure Land. Besides, what Amitabha preaches in the Pure Land is also the reality of the universe and life, and there is no conflict or difference with what Shakyamuni Buddha preaches in the Saha world, nor with what the Buddhas of other worlds preach. As we shall see in this sutra, Shakyamuni Buddha also advised Maitreya Bodhisattva to take his disciples and relatives for rebirth to the Pure Land and attain Buddhahood in ultimate bliss.
Now, let’s take a look at the general idea of the classic: The General Idea of the “Immeasurable Life Sutra”.
Like many other Mahayana classics, the beginning of this sutra also introduces the time and location of Buddha’s sermon and the participants of the Dharma assembly. The time is still “once”, means once there was a time. The location is the Vulture Peak Mountain in the ancient Indian city Rajagaha. The assembly today is not only attended by the 12,000 Arahat disciples who are the regular attendants here on earth, but also all the great bodhisattvas of bhadrakalpa and their disciples and relations.
‘Kalpa’ is a unit of time in Buddhism; there are small kalpa, medium and great kalpa. A great kalpa can be divided into four periods, namely, formation, existence, disintegration, and emptiness. In our world, the past great kalpa is called the vyuhakalpa; the next to come is the naksatrakalpa; the great kalpa we are now in is called the bhadrakalpa. Within the period of existence of the bhadrakalpa, there are a thousand Buddhas emerging one after another. We are now in the ninth minor kalpa of this period of existence, human life expectancy is a hundred years. When Shakyamuni Buddha appeared on earth and attained Buddhahood as a human being, Shakyamuni Buddha is the fourth Buddha of the bhadrakalpa. In the coming tenth minor kalpa, when human lifespan increases to eighty-four thousand years, Maitreya Buddha will emerge in this world, who is the fifth Buddha of the bhadrakalpa; that is why we now call him the future Buddha. The emergence of the thousand Buddhas of the bhadrakalpa will be introduced in more detail in our future scripture study.
The opening section of the “Immeasurable Life Sutra” introduces the congregation stating that the Sadhumati Bodhisattvas in the Bhadrakalpa, who are all preparing to attain Buddhahood, are present at this Dharma assembly with their disciples. So what kind of teachings would Shakyamuni Buddha give to the Sadhumati bodhisattvas? For Sadhumati bodhisattvas, their insight and capabilities towards the truth of the universe and life have become so adept that they do not need to adopt additional practices, and they can already be the Buddha’s teaching assistant; they act in accordance with conditions and save different beings by various expedient means. Sadhumati bodhisattvas can even appear like a Buddha. So, what kind of knowledge of the Buddha do they wish to hear when they come to see Shakyamuni Buddha? As a usual feature, after the introduction of the time, place, and congregation of the assembly, we could then hear the Buddha’s teaching. But the opening section of this sutra devotes a long paragraph to praise the merit and virtue of the Sadhumati bodhisattvas.
In Saha World, the Sadhumati bodhisattvas are represented and exemplified by Samantabhadra bodhisattva. All great bodhisattvas venerate the virtues of Samantabhadra. The Ten Great Vows of Samantabhadra are known as the king of vows among the bodhisattva’s great vows. So the practice of the Bodhisattva path is called entering the ocean of Samantabhadra’s vows. Samantabhadra Bodhisattva had attained Buddhahood many kalpas ago, but because of the power of the great vows, he feels that his Buddhahood is incomplete, so he still appears as a bodhisattva to assist Buddhas in the worlds of the ten directions. In Saha World, the exemplary figure to the Sadhumati bodhisattvas is Shakyamuni Buddha, who descended into this world and achieved the supreme enlightenment while human life expectancy has decreased to a hundred years.
So in this scripture it says, before Shakyamuni Buddha was born in the human world, he had been a Sadhumati bodhisattva in Tusita heaven, spreading the Dharma, and when the time is ripe for teaching the Dharma on earth, he then descended from the Tusita, embodied the eight stages of Buddha’s progress on earth and preached the three vehicles (yana) of Sravaka, Pratyeka-buddha and Bodhisattva vehicle (including Vajrayana) according to the aptitude of sentient beings. Lastly, he tells all beings in the Lotus Sutra that regardless of what form they are presented in space and time, they are all Buddhas by nature. Therefore, there is only one vehicle in Dharma, the Buddha-vehicle; that is, all sentient beings are on the path to awakening to Buddhahood, no matter which vehicle of Dharma they are studying. So the three vehicles are subsumed into the single Buddha-vehicle. The scripture gives a short review and praise of the life of Shakyamuni Buddha in his teachings in the human world.
By introducing and praising the Sadhumati bodhisattvas of our Saha world, the opening section not only shows the aspirations and deeds of the great bodhisattvas of our world, but also prepares the backdrop for Shakyamuni Buddha’s introduction of the great vows and great deeds of Bhiksu Dharmakara. Also, in the later section where Shakyamuni Buddha introduces the Bodhisattvas of the Pure Land in detail, we will see that despite the difference in worlds, the insights, traits, vows and deeds of the bodhisattvas are almost identical. We will also learn that the focus of Dharma study for Sadhumati bodhisattvas are the great vows of the bodhisattvas and the manifestations of Buddhahood, and in the worlds of ten directions there are two Buddhas that are the most representative of this fruitful manifestation: Shakyamuni and Amitabha Buddha. Whilst this sutra focuses on Amitabha and his manifestation of the Pure Land, the opening section briefly covers the deeds of Shakyamuni Buddha.
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After the sutra has finished praising Sadhumati bodhisattvas of the Saha world, the camera moves to Shakyamuni Buddha in the assembly. We shall see that Shakyamuni Buddha is in a very special state today. The scripture describes it as follows: delighted, his countenance was pure, his complexion was luminous and imposing. Venerable Ananda, the Buddha’s acolyte, rose from his seat and asked: “The World-Honored One, why are you so happy today, in spirit and in appearance, showing the majestic light of merit? What kind of internal blissful realization are you abiding in, or has something come to your mind that makes you manifest this extraordinary and rare radiance of the body today?”
We can see in the scriptures that the Buddha did not directly respond to Ananda’s question and give explanation. Instead, he asked Ananda whether it was Ananda himself who wanted to ask the Buddha this question, or whether he was asked to do so by the celestial beings. Ananda replied that no celestial beings had asked him to ask this; it was his own wish to ask. The Buddha then immediately praised Ananda, said: “You asked this excellent question just in time. It is because you have compassion in your heart and have mercy for all beings that you could ask such a wise question. Because what the Buddha is preaching today is a sutra that will bring the most practical benefits to all sentient beings in the Saha world; it is a direct transfer from Buddha’s achievement. It was a great blessing that Ananda asked this question. This is indeed a result of good karma common to all beings in the Saha world.” That is why the Buddha praised Ananda. But why did the Buddha ask Ananda if any of the celestial beings had told him to do so? You will find out the reason for this later in the scriptures.
Though what Shakyamuni Buddha is preaching today can benefit all sentient beings in the three realms universally, the teaching is particularly in accordance with the qualities of the celestial beings, with Maitreya Bodhisattva as the leading figure. This is because the celestial beings were basking in the joy of heavenly life; they don’t have the same tribulations and worries as us humans or the beings of the lower three paths, so the peace and happiness of other worlds do not interest them. But today the Buddha wants them to hear about the freedom and bliss that only the great Nirvana realm of Buddhas could offer, the realm of emptiness and marvelous existence of Buddhas, and the selfless sharing and giving of the virtues and merit of the Buddhas. Moreover, the celestial beings are not out of the wheel of reincarnation; when their good karma is consumed, they will fall into the six paths of reincarnation. However, it is difficult for the celestial beings to initiate the intention of attaining the supreme enlightenment or the wish to be born in the Pure Land in the midst of peace and happiness. This is why Shakyamuni Buddha devotes a great deal of space in this sutra listing the five kinds of pain, five evil activities and five burns of the human world to talk about the viciousness and misery of human nature.
I suppose, if human beings were the specific intended audiences, the Buddha might have talked about the suffering of beings in hell. It is said in the Sutra that the bodhisattvas’ practice in human world is like being in the midst of the fire of desire while remaining equanimous and still; they also have to aspire to benefit and uplift others, thus attaining the Buddhahood can be difficult. As the celestial beings run out of good karma, they will end up in the other five paths of reincarnation. Hence, if the Buddha tells us that we can attain infinite life span, everlasting happiness, no longer be in the cycle of rebirth, and quickly attain Buddhahood in bliss, then for human beings and sentient beings of the lower three paths who are constantly afflicted by tribulations, even if they don’t practice the Dharma but just want to be free from suffering and attain happiness, they will make the vow to be born in the Pure Land.
So our concerns are about the method of attaining rebirth, about what if we forget the Buddha’s name in the realm of intermediate existence, whereas the concerns of the celestial beings who abide in happiness are about why they should migrate to the Pure Land. For them it’s like, if it’s just for happiness I’m happy already; if it’s for attaining Buddhahood, we have both Maitreya and Shakyamuni Buddha with us here; we can follow them to study the Dharma and attain Buddhahood. Why do we have to migrate to the Pure Land to study with Amitabha then? Also, Shakyamuni Buddha as our fundamental teacher has always been teaching us, and we are benefiting and growing on the path of awakening, but now he is recommending the Pure Land and another Buddha. Is it because Shakyamuni Buddha is tired of us and no longer wants to teach us?
When we understand what the celestial beings have in mind, we can see why Shakyamuni Buddha talks at length about the suffering of human and the difficulties of attaining the Buddhahood there in the following scriptures. Why would he ask Ananda repeatedly before he started lecturing on the scriptures: “Did Ananda want to ask this question himself, or did the celestial beings teach him to ask this question?” Buddha’s rhetorical question not only reminded all the celestial beings in the assembly to pay attention to what Buddha was going to say, instead of being arrogant and self-righteous due to the presence of good karma and neglect the teachings in this sutra; he hoped that the celestial beings can cherish this sutra like other sentient beings, follow the instruction and practice.
In the sutra, after Shakyamuni Buddha praised and asked Ananda, he still did not answer Ananda’s question. Instead, he began to praise the appearance of all Buddhas in the world, which is hard to encounter and perceive, and the wisdom of all Buddhas is inconceivable and difficult to fathom; their supernatural powers are inconceivable and have obtained sovereignty within all phenomena. We have also heard the same words which the Buddha praised himself and praised all the Buddhas in the “Lotus Sutra”. The purpose is for all sentient beings to cherish Buddha’s teaching and believe in everything the Buddha said, because many principles spoken by the Buddhas and the realms shown by the achievements of stage of realization, for those who have not yet become a Buddha, regardless of human or the celestial beings, whether they have super powers or not, sometimes they cannot fully and thoroughly understand; they can only put trust in the Buddha’s words first, and then gradually practice.
After Shakyamuni Buddha praised the achievements and inconceivableness of all Buddhas and made various preparations for the teaching of the “Immeasurable Life Sutra”, the prelude to this assembly had truly been broached. Shakyamuni Buddha began to share why he was so joyful physically and mentally. What did the Buddha think of, or what extraordinary realm did he live in?
The Buddha said: Before immeasurable kalpas, there was a Buddha named Unimpeded in the World. He had a disciple named Bhikshu Dharmakara. The description of this chief disciple in the sutra is that he is talented, brave, and extraordinary. Hearing these words, we immediately know that this bhikkhu must be a top student on the Bodhisattva path and would attain exceptional achievements.
One day, Bhikshu Dharmakara went to the master’s residence and told the master that he wanted to build a world. The beauty, solemnity and purity of this world, as well as the skillful and expedient way of saving sentient beings, should rank first in all the worlds of the ten directions. Unimpeded in the World knew the wisdom and ability of his disciple; he encouraged him joyfully and said: “If you go hunting for treasure in the sea, even if you use a small spoon to scoop up water, as long as you persevere, one day you will scoop up the seawater and get the treasure in the seabed. As long as you persevere, you will succeed one day.”
In response to Bhikshu Dharmakara’s humbly asking for advice, Unimpeded in the World showed the pure and solemn places of 21 billion Buddha kingdoms to him for his reference when planning the world. Bhikshu Dharmakara lived up to his master’s encouragement and teaching and spent five kalpas thinking and planning the future of the world. When his plan was basically completed, he came to Unimpeded in the World again. In front of all Buddhas, Bodhisattvas and the assembly, he used forty-eight vows to introduce his plan for the future world. After he finished speaking, flowers rained down from the heavens and the earth shook in six ways. He was praised unanimously by all the Buddhas, Bodhisattvas and the assembly. All the Buddhas assured him that he would surely achieve perfect supreme enlightenment and fully materialise those great vows.
After Bhikshu Dharmakara made those great vows, he spent uncountable kalpas striving wholeheartedly for the fulfillment of these great vows, and never regretted or got tired of it. Apart from the fulfillment of great vows, he desired nothing in the world. Finally, he fulfilled all his great vows ten kalpas ago and fully achieved perfect supreme enlightenment; he is called Amitabha. The world he built is called the Pure Land. Because the Pure Land lies in the west of our world, we call it Western Pure Land.
Then Shakyamuni Buddha introduced Amitabha and Western Pure Land to the assembly. First, he introduced that because of the world Amitabha built, countless sentient beings are free from suffering and could attain happiness and awaken from time and space in ultimate bliss. The Pure Land not only removes loss, regret, suffering and fear for countless sentient beings lost in time and space and brings them eternal peace and happiness, but also becomes the most perfect site of enlightenment for those who practice Buddhism. Therefore, the merits and virtues make the majestic power and radiance of Amitabha the best among all the Buddhas in the world of the ten directions, and his lifespan is infinite; so Amitabha is also called Immeasurable Life, Limitless Light. All sentient beings in the ten directions who see his light can acquire unimaginable benefits.
Then Shakyamuni Buddha introduced the Western Pure Land by referring to all the things that are common to all sentient beings in the Saha world. For example, the land area and composition of the Pure Land, climate, radiance, life span, and number of Buddhist disciples, trees of seven jewels, enlightenment trees, voice and music, Dharma-halls, pools, waters with eight attributes, food utensils, appearance of the celestial beings, treasures, fine clothes, wind of virtue, fragrance of virtue, jewel lotus, etc. Shakyamuni Buddha gave us a brief introduction and highly praised the Pure Land.
Then Shakyamuni Buddha introduced all sentient beings in the world of the ten directions who heard the name of Amitabha: as long as they firmly believe in the merits of Amitabha’s name and the existence of the Western Pure Land, wish to be reborn in the Pure Land, focus on this wish wholeheartedly, don’t lose focus (take for example, wanting to be reborn in the Pure Land today, then tomorrow want to go to Medicine Buddha’s Eastern Buddha Land of Pure Crystal), one should keep reciting Amitabha’s name, then they can be reborn in the Pure Land, except for those sentient beings who committed five heinous crimes and denigrated the true Dharma. The Pure Land does not welcome them; a deep repentance and reformation is required to be eligible for rebirth.
The sutra also focuses on the introduction of Amitabha’s special preferential treatment for Bodhisattvas who have initiated the bodhicitta of achieving perfect supreme enlightenment and vowed to be reborn in the Western Paradise. According to the extent of their merits, it can be categorized into three grades of rebirth. That is to say, when these sentient beings are being reborn, they will receive three different kinds of special reception and treatment in the Land of Bliss.
Then Shakyamuni Buddha introduced the insights, virtues and achievements of the great Bodhisattvas in the Western Pure Land and briefly described what the scene of the Dharma Assembly is like when Amitabha is teaching. He also focused on praising the two great Bodhisattvas in the Land of Bliss: Avalokiteshvara and Mahasthamaprapta.
After the Buddha briefly introduced the Western Paradise and the methods of rebirth for all sentient beings, he talked to Maitreya Bodhisattva and all the celestial beings and advised all sentient beings to make a vow to be reborn in the Western Pure Land, because for the celestial beings who abide in the joy of good karma, they cannot empathize with the suffering in the desire realm; they have no desire for the wealth and happiness of the Land of Bliss. However, they are still in the samsara of the Three Realms and Six Destinies and cannot maintain such happiness forever. It is easy to fall into the other five destinies and suffer, and it is difficult and slow to achieve Buddhahood in the Saha world. Therefore, in front of the celestial beings, Buddha talked about the vices and sufferings of human nature and summarised the five evil activities, five kinds of pain, five burns and five good practices on earth to explain the difficulties of doing virtuous deeds and attaining Buddhahood as a human. At the same time, it affirms that in our world, if one can restrain one’s own desires, not to do evil along with others, and to benefit oneself and others, one is regarded as a great virtue on earth. Through this passage, the Buddha expresses why he wants to advise everyone to be born in the Pure Land. It is not that the Buddha is tired of them, unwilling to teach them. Instead, it is because the evil thoughts and actions of the beings in the Saha world, arising from their desires and habituated tendencies, have made this world a place of five turbidities and severe suffering, in which it is difficult for sentient beings to live, practise and attain Buddhahood. The Buddha said by analogy that Bodhisattvas in the realm of desire themselves, living in this world with their desires and habituated tendencies, should uphold righteousness, be disciplined, and avoid evil conduct and cultivate goodness; it is like being in the middle of a great fire, trying to keep their bodies and minds still and doing altruistic acts in the midst of such hardship and suffering. So, the Buddha felt compassion for sentient beings and cannot bear to let the disciples live and practise in this world of suffering. So he urged his disciples to be reborn in the Pure Land at the end of their lives, to live and practise in bliss, and to successfully attain Buddhahood.
At this point in the assembly, Shakyamuni Buddha’s introduction to the Pure Land was basically finished. Lending credence to Shakyamuni Buddha’s sermon and the desire of the audience, Amitabha and the Western Pure Land appeared at the assembly. Under the majestic power of Shakyamuni Buddha and Amitabha, all the audience in the Dharma Assembly saw Amitabha and the Pure Land with their own eyes. At this time, Maitreya Bodhisattva raised some questions about the Pure Land he saw: Why is there a variation of viviparous and apparitional birth in the Pure Land? The Buddha told Maitreya Bodhisattva that it was because some of those who were reborn did not have wisdom before they were reborn and were unable and unwilling to spend the time and energy to understand the Buddha’s wisdom; they simply believed in the cause and effect of good and evil and did good deeds. Some did not even believe in karma; they encountered this sutra when they were approaching death, encountered virtuous people who introduced Amitabha Buddha and the Pure Land. By reciting Buddha’s name, by the power of Amitabha’s vows, they were reborn in the Western Pure Land. Those sentient beings then become viviparous celestial beings. Viviparous birth does not refer to the form of birth; it means they live in the seven-jeweled palace. Although they live in the lap of luxury, for five hundred years, they live in the seven-jeweled palace unable to see the Buddha and hear the Buddha’s teaching; they are incapable of practicing various kinds of good deeds to make offerings to the Buddhas. The sentient beings in the Pure Land, for this reason, cannot make all their wishes come true. Thus they are called viviparous celestial beings. If viviparous celestial beings sincerely repent and correct their mistakes, and are willing to hear the Buddha’s teaching, understand the wisdom of the Buddhas, instead of pursuing pleasure, they ask to leave the seven-jeweled palace, they shall be the same as other reborn celestial beings.
Maitreya Bodhisattva asked again: How many Bodhisattvas in our Saha world who attained the status of non-retrogression were reborn in the Western Pure Land? The Buddha not only told Maitreya Bodhisattva about the rebirth of the Bodhisattva in the Saha world, but also listed the rebirth of all sentient beings in the fourteen Buddha-lands who were reborn in the Western Pure Land. Because not only Shakyamuni Buddha praised the Pure Land and Amitabha and advised his disciples to be reborn in the Western Pure Land, but also all the Buddhas in the worlds of the ten directions did the same thing, recommending their disciples to go to the Pure Land to pay homage and make offerings to Amitabha, listen to Amitabha’s teachings and receive the assurance of future enlightenment, learn Amitabha’s great vows and fruition, and make vows to be reborn in the most perfect Pure Land in the worlds of ten directions.
In the end, before the end of the sutra, the Buddha re-emphasized the importance of this sutra to the suffering sentient beings in our world. He also said to the future Buddha Maitreya Bodhisattva that if the triple-thousand great one-thousand worlds are filled with great fire, we should also rush out of the fire to attain this sutra and receive the Buddha’s teaching with conviction and understanding and then truly practice them. The triple-thousand great one-thousand worlds are full of great fire, which is also a metaphor for the all-pervading fire of desire and karma of all sentient beings. At this time, no matter what kind of environment sentient beings are in, whether it is happiness or suffering, sentient beings are no longer willing or able to learn other teachings of the Buddhas and benefit from other sutras. Buddha said to the future Maitreya Bodhisattva: Under such circumstances, this sutra can still benefit sentient beings. Bodhisattvas must preach this sutra, because when sentient beings attain this sutra and believe in Buddha’s teachings, even if all the worlds in the ten directions collapse, as long as sentient beings are reborn in the Western Pure Land, their happiness and Buddhahood are guaranteed.
Shakyamuni Buddha said that in the future after my teaching ends, I will use my majestic power to keep this sutra available for another one hundred years, to benefit all sentient beings who are in dark kalpa after the end of latter dharma. From this vow, we can see the majestic power and great compassion of Shakyamuni Buddha. After the end of the Buddha’s teachings, he introduced the merits and benefits of listening to this sutra for all sentient beings. Countless sentient beings vowed to achieve perfect supreme enlightenment, pure eye of the Dharma and achieved the stage of non-returner, eliminated all afflictions and attain liberation. Countless bodhisattvas vowed the great vow to decorate the Pure Land with merits and virtues, vowed to achieve perfect supreme enlightenment. The Saha world, triple-thousand great one-thousand worlds trembled with six earthquakes. There were joy and peace everywhere.Alright now, we are going to study the sutra and hear the transmission of Buddha’s teaching.