Dharma StreamThe Buddha told Ananda, “Those who are reborn in that land all belong in the group of sentient beings that definitely progress on the right path to bodhi. Why? Because in that Buddha Land, there is neither the group that definitely is not on the bodhi path nor the group that is indecisive about its paths. Buddha-Tathagatas in worlds in the ten directions, who are as numerous as the sands of the Ganges, each praise Amitayus Buddha’s inconceivable awesome spirit and merit. If sentient beings that hear His name elicit faith and joy in but one thought and, with an earnest wish for rebirth in that land, transfer their merits to others, they will be reborn there and attain the spiritual level of no regress. Excepted are those who have committed any of the five rebellious sins or maligned the true Dharma.”
The Buddha told Ananda, “Gods and humans in worlds in the ten directions who earnestly wish to be reborn in that land are grouped into three classes. In the high class are those who have renounced family life, abandoned desires, and become Sramanas. They should activate the bodhi mind and constantly think only of Amitayus Buddha. They should accumulate merit and resolve to be reborn in His land. When they die, Amitayus Buddha, together with a holy multitude, will appear before them, and they will follow that Buddha to His land. They will be naturally reborn in lotus flowers made of the seven treasures, and they will abide in the spiritual level of no regress. Their wisdom will be keen, and they will have command of transcendental powers. Therefore, Ananda, if there are sentient beings that wish to see Amitayus Buddha in their present life, they should activate the unsurpassed bodhi mind accumulate merit, and resolve to be reborn in His land.” The Buddha told Ananda, “In the middle class are gods and humans in worlds in the ten directions who earnestly wish to be reborn in that land, but are unable to become Sramanas and to accumulate merit on a large scale. They should activate the unsurpassed bodhi mind and constantly think only of Amitayus Buddha as they cultivate goodness on a smaller scale. They should observe the pure precepts, erect memorial towers, enshrine Buddha images, offer food to Sramanas, hang silk screens, light lamps, scatter flowers, and burn incense. With a wish for rebirth in that land, they should transfer their merits to others. When they die, Amitayus Buddha will magically manifest a copy of Himself, who is just as radiant and splendid as a real Buddha, to appear, together with a holy multitude, before them. They will follow this magically manifested Buddha to His land, and will abide in the spiritual level of no regress. Their merit and wisdom will be below those in the high class.” The Buddha told Ananda, “In the low class are gods and humans in worlds in the ten directions who earnestly wish to be reborn in that land. Although they are unable to acquire various merits, they should activate the unsurpassed bodhi mind and, with a wish for rebirth in that land, single-mindedly think ten thoughts of Amitayus Buddha. If they hear the profound Dharma, they should delight and believe in it without raising doubts. Even if they think only one thought of that Buddha, with utmost sincerity they should resolve to be reborn in His land. When they die, they will dream of that Buddha and will be reborn in His land. Their merit and wisdom are below those in the middle class.”
We will first translate this part of the Sutra into vernacular Chinese.
The Buddha told Ananda, “Those who are reborn in that land all belong in the group of sentient beings that definitely abide in correct samadhi. Why? Because in that Buddha Land, there is neither wrong knowledge, wrong views, heterodox thoughts, nor confused thoughts. Buddha-Tathagatas in worlds in the ten directions, who are as numerous as the sands of the Ganges, each praise Amitayus Buddha’s inconceivable awesome spirit and merit. If sentient beings who hear His name elicit faith and joy and read out His name only one time, or in but one thought with an earnest wish for rebirth in that land, they will be reborn there and attain the spiritual level of no regress in the Pure Land. Excepted are those (Buddha, and the attempt to bring about a schism in the Buddhist monastic community) or maligned the true Dharma.”
The Buddha told Ananda, “Gods and humans in worlds in the ten directions who believe in Amitabha Buddha and earnestly wish to be reborn in that land are grouped into three classes.
- In the high class are those who have renounced family life, abandoned desires, and become sramanas. They should activate the unsurpassed bodhi mind and constantly think only of Amitayus Buddha. They should accumulate and transfer their merits to others and resolve to be reborn in His land. When they die, Amitayus Buddha, together with a holy multitude, will appear before them, and they will follow that Buddha to His land. They will be naturally reborn in lotus flowers made of the seven treasures, and they will abide in the spiritual level of no regress. Their wisdom will be keen, and they will have command of transcendental powers. Therefore, Ananda, if there are sentient beings that wish to see Amitayus Buddha in their present life, they should activate the unsurpassed bodhi mind, accumulate all altruistic meritorious deeds, and resolve to be reborn in His land.”
- The Buddha told Ananda, “In the middle class are gods and humans in worlds in the ten directions who earnestly wish to be reborn in that land, but are unable to become Sramanas and to accumulate merit on a large scale. They should activate the unsurpassed bodhi mind and constantly think only of Amitayus Buddha as they cultivate goodness on a smaller scale. They should observe the pure precepts, erect memorial towers, enshrine Buddha images, offer food to sramanas, hang silk screens, light lamps, scatter flowers, and burn incense, as offerings to Buddhas. With a wish for rebirth in that land, they should transfer their merits to that end. When they die, Amitayus Buddha will magically manifest a copy of Himself, who is just as radiant and splendid as a real Buddha, to appear, together with a holy multitude, before them. They will follow this magically manifested Buddha to His land, and will abide in the spiritual level of no regress. Their merit and wisdom will be below those in the high class.”
- The Buddha told Ananda, “In the low class are gods and humans in worlds in the ten directions who earnestly wish to be reborn in that land. Although they are unable to acquire various merits, they should activate the unsurpassed bodhi mind and, with a wish for rebirth in that land, single-mindedly think ten thoughts of Amitayus Buddha. If they hear the profound Dharma, they should delight and believe in it without raising doubts. Even if they think only one thought of that Buddha with utmost sincerity they should resolve to be reborn in His land. When they die, they will dream of that Buddha and will be reborn in His land as they wish. Their merit and wisdom are below those in the middle class.”
In the above part of the scripture, the Buddha tells us that those beings who have been born into the Pure Land are instantly blessed by the perfect light of Amitabha Buddha the very moment of rebirth. When the lotus flowers bloom and they see the Buddha, they have all settled in the state of correct Samadhi. In the Pure Land, there is no such thing as wrong knowledge, wrong views, heterodox thoughts or confused thoughts.
In the human path of our world, sentient beings have a variety of wrong knowledge, wrong views and confused thoughts, and it is normal for them to be perturbed by the external circumstances. Even though some practitioners have embarked on the initial stage of quieting their minds, they are still not able to completely free themselves from killing, stealing and lust to enter correct Samadhi, without which, it is difficult for Buddhist disciples to have a true insight into and attain Buddhas’ views. Therefore, in the human path of our world, in order to make His disciples enter correct Samadhi, Shakyamuni Buddha manifested an image of renouncing family life and abandoning desires and established over a hundred precepts to help his disciples concentrate. After getting reborn in the Pure Land, all sentient beings naturally abide in correct Samadhi. Accordingly, Buddha-Tathagatas in worlds in the ten directions, who are as numerous as the sands of the Ganges, each praise Amitayus Buddha’s inconceivable awesome spirit and merit.
Next, the Buddha introduces the simple method of getting reborn into the West Pure Land— if sentient beings who hear His name elicit faith and delight with an earnest wish for rebirth in that land, recite Amitabha Buddha’s name only one time with utmost sincerity or in but one thought wish to get reborn in the Pure Land, they will be reborn there and attain the spiritual fruit level of no regress.
Those who follow the Bodhisattva path in our world and attain the spiritual level of no regress are called Bodhisattvas of eighth stage and above, which means, they have attained a state in which they will no longer be perturbed by all marks and will never regress to a lower stage. The Buddha ascertains here that sentient beings who are reborn into the Pure Land and see Buddha as the lotus flowers unfold, they will attain the level of no regress enjoyed by bodhisattvas of eighth stage of calmness. All who meet the above-mentioned conditions will get reborn in the Pure Land excepted are those who have committed any of the five deadly sins or maligned the true Dharma. They are not welcomed until they repent and thoroughly mend their ways to accord with the Pure Land. If then they resolve to get reborn, they will achieve what they wish. Therefore, if maras want to get reborn in Amitabha Buddha’s land, they’d better not malign true Dharma for the sake of empty benefits and losses in the World of Saha. In the Pure Land Buddhas provide gods with wealth and nobility, comfort and happiness superior to celestial beings of heavens.
In this part of the Sutra, the Buddha says that Gods and humans in worlds in the ten directions who earnestly wish to be reborn in that land should activate the unsurpassed bodhi mind and according to their stock of merits, they receive three types of guidance treatment. They are grouped into three classes, often referred to as “the three classes to be reborn”. The most outstanding are the high-class Bodhisattvas. When they die, Amitayus Buddha, together with a holy multitude, will appear before them, and welcome them to His land. Taking the true benefits into account, the Buddha told His Hinayana disciples represented by Ananda that if they want to see Amitabha Buddha in their present life, they should activate the unsurpassed bodhi mind and perform various altruistic meritorious deeds. Even if sentient beings find themselves in the period of Antarabhava, an interval or intermediate period of experience between death and rebirth, they are still in their present life, because at this stage, they have not reincarnated into next life yet. Therefore, if they see Amitabha Buddha during the period of Antarabhava, it still means that they see Amitabha Buddha in their present life.
The methods to get reborn in the Pure Land are quite simple— it only requires sentient beings to initiate a wish for rebirth or recite the name of Amitabha Buddha. Celestial beings and those disciples constantly following the Buddha in the human world have the power of Samadhi. As long as they initiate a wish for rebirth, they can easily focus on this thought and not forget it. Backed by activation of the unsurpassed Bodhi mind and accumulation of various merits and good deeds, they will be naturally reborn in the Pure Land and enjoy the special treatment of guidance promised to the three classes.
But human beings and beings of three evil paths have no power of Samadhi. Discursive thoughts, drowsiness, and recurrent memory loss, lack of concentration are their notable features. Under unusual circumstances, boiling with their habits and desires, they are unable to immediately recall their wish for rebirth and recite the name of Amitabha Buddha. For example, the time period during which human beings are supposed to get reborn into the Pure Land is the period of Antarabhava, an interval or intermediate period of experience between death and rebirth. At this stage, they have not reincarnated into other forms of life yet.
During this period of Antarabhava, due to the fusion and convergence of the two potential energies of living on and dying, all the illusions about what humans have experienced throughout their lives are presented. Practitioners will involuntarily immerse themselves in the joys and sorrows, as well as in daily affairs, as if they were alive. They don’t even know that they are dead. so they do not stand in urgent need of getting reborn in the Pure Land. Even if one sincerely wishes to be reborn in the West Pure Land while alive, in the period of Antarabhava, influenced by illusions, one suffers confusions and memory loss and forgets the name of Amitabha Buddha and the wish to get reborn. This kind of forgetfulness leads to the missing of the best time for rebirth and reentering the cycle of reincarnation.
For those who have no Samadhibala to overcome drowsiness and confused thoughts, yet want to get reborn in the Pure Land, they need to solve the problem of recalling the name of Amitabha Buddha during the period of Antarabhava.
Nowadays, the popular method employed by practitioners who wish to get reborn in the Pure Land is to repeatedly recite Amitabha Buddha’s name while alive in the hope of blurting out the Name no matter what unexpected illusions they will encounter during the period of Antarabhava. Many people are not able to constantly think only of Amitayus Buddha while reciting the Name. They have a lot of discursive thoughts and their minds were obviously on some trivial things in daily life instead of focusing on the recitation. Therefore, this kind of recitation sometimes becomes a word of mouth, leaving no trace in the heart. And during Antarabhava, everything that has left no trace in the human heart may be forgotten.
Another helpful method is to have a group of people chant Amitabha Buddha in the hope of reminding the deceased of the Name of Amitabha Buddha. If, during Antarabhava, the practitioner’s illusions have nothing to do with Dharma or the West Pure Land, even if the chanting can enter his Antarabhava, the practitioners will get lost in the illusions and turn a deaf ear to the chanting. He pays no attention to the chanting, which is irrelevant to him at the moment, for in his mental formations he cannot recall the significance of the Name, thus fails in chanting the Name.
Therefore, in order to have a chance to bring to mind Amitabha Buddha’s name and his wish for rebirth in the Pure Land, it would be better for those practitioners who have no Samadhibala and only have meagre merits to see images related to the West Pure Land, figures of Buddhas, light, etc. during Antarabhava. These visual images will directly remind the practitioners of the Pure Land and prompts them to chant the Name.
For those who focus on chanting Amitabha Buddha’s name and aspiring for rebirth in the Pure land, if they feel that they are not able to concentrate on reciting the Name of Amitabha Buddha towards the end of their life, for they lack power of Shamatha and Samadhi, they should, in addition to reciting Amitabha Buddha’s name, imprint into their daily mental formation the solemnity and beauty of West Pure Land and the merits and light of Amitabha Buddha. Whenever they recall in their mind the images of West Pure Land or Amitabha Buddha, they feel so elated as if they have been already living in the Land of Ultimate Bliss, and witnessing with their own eyes Amitabha Buddha. They shall constantly abide in such a beautiful state. The traces left in their hearts will assist them in recalling their wish for rebirth and the Name of Amitabha Buddha during Antarabhava.
Of course, the most efficient method is to perform more meritorious deeds and break one’s bad habits in the hope of having less negative illusions and more good illusions during Antarabhava. Another method is to cultivate power of Shamatha and Samadhi, to ensure that during Antarabhava the practitioner is able to free himself from delusions, drowsiness and confused thoughts. Besides, if the practitioner could activate Bodhi mind, cultivate six paramitas and perform all good actions of salvation, and become a Bodhisattva to benefit oneself as well as others in the true sense, he would naturally correspond to the Pure Land manifested by Amitabha Buddha’s merits. When he dies, Amitayus Buddha, together with a holy multitude, will appear before him, and ceremoniously welcome him to His Land.
In <Contemplation Sutra of Buddha Amitayus>, Shakyamuni Buddha introduced the West Pure Land of Ultimate Bliss to Vaidehi, the Queen, who was shut up by her son. In this Sutra, Buddha preaches Dharma tailored to the needs of human beings. Shakyamuni Buddha makes known the way about how to meditate to obtain the right vision of that Land in order to be reborn in Sukhavati, which are called “pure actions of threefold goodness” and “sixteen kinds of contemplation”. When locked up in confinement, Vaidehi and her husband became afflicted by sorrow and distress as if living in hell. To make it worse, her husband’s days were numbered. Life was so miserable for her that every second was sheer hell for her. At the moment, The Buddha taught her “Sixteen Meditations” to visualize the West Pure Land. Even if she succeeded in one way of meditation, she would be able to settle peacefully in it. Such visualization would not only lead her to a successful rebirth in the Pure Land, but also allow Queen Vaidehi, despite the fact that she was imprisoned, to have the blessings and radiance, of Amitabha Buddha and the Pure Land. She could let go of resentment and sorrow in the human world and live in Dharma joys. Furthermore, some successful visualizations according to the Sixteen ways of meditations can lead to Samadhi of mindfulness of Buddha, and the attainment of the patience to hold to belief in no rebirth of all phenomena. By knowing that one’s own body and mind is also a Buddha’s body and mind, one develops great compassion towards the ignorance and evils of all beings in the world, and is completely liberated from the sufferings of both mental and physical.
three good pure actions
The threefold goodness revealed by Shakyamuni Buddha to Queen Vaidehi refer to three good pure actions necessary for being born anew in the Pure Land.
First, they should act filially towards their parents and support them; serve and respect their teachers and elders; be of compassionate mind, abstain from doing any injury, and cultivate the ten virtuous actions”. (The ten virtuous actions refer to—1. Give up forever killing; 2. Give up stealing; 3. Give up wrong conduct of adultery; 4. Give up lying; 5. Give up slandering; 6. Give up harsh language; 7. Give up frivolous speech; 8. Give up greed; 9. Give up hate; 10. Give up wrong views.)
Second, they should refuge with the Three jewels, fulfill all moral precepts, and not lower their dignity or neglect any ceremonial observance.
Third, they should activate Bodhi mind, deeply believe in the principle of cause and effect, study and recite the Mahayana doctrine, and persuade and encourage others who pursue the same course as themselves.
Buddha says that these three good pure actions are the causes for the formation of the Pure Lands of all Buddhas. To cultivate these three kinds of pure action will allow the practitioners to accord with Pure Land and guarantee a smooth rebirth in Sukhavati.
Sixteen Meditations
“Sixteen Meditations” refer to sixteen ways of getting a perception of Amitabha Buddha and the West Pure Land with concentrated thought.
- 1. The perception of the sun, which is the First Meditation;
- 2. The perception of water;
- 3. The perception of ground of lapis lazuli;
- 4. The perception of the jewel-trees of that country;
- 5. The perception of the water of eight good qualities;
- 6. The perception of jeweled storeys and galleries;
- 7. The perception of the flowery throne;
- 8. The perception of the images of Buddhas;
- 9.The perception of complete meditation on radiant form and body of Amitabha Buddha; 10. The perception of the form and body of Bodhisattva Avalokitesvara;
- 11. The perception of the form and body of Bodhisattva Mahasthamaprapta;
- 12. The perception of oneself to be born in the World of Highest Happiness in the western quarter;
- 13. The perception obtained by a complete meditation on that Buddha country;
- 14. The perception of those who are to be born in the highest form of the highest grade to Buddhahood;
- 15. The perception of the beings who will be born in the middle form of the highest grade;
- 16. The perception of those who are to be born in the lowest form of the highest grade.
9 levels of getting reborn in the Pure Land
In the 14th, 15th and 16th meditations, Shakyamuni Buddha introduces 9 levels of getting reborn in the Pure Land according to the wisdom, merits and good deeds of sentient beings in our world of Saha. We are going to list these 9 levels as follows.
The beings who will be born in the highest form of the highest grade
“The beings who will be born in the highest form of the highest grade (i. e. to Buddhahood) are those who have the threefold thought. First, the True Thought; second, the Deep Believing Thought; third, the Desire to be born in that Pure Land by transfer one’s own stock of merit to that end. Those who have this threefold thought in perfection shall most assuredly be born into that country. Buddha says whoever they may be, who wish to be born in that country and cherish the threefold thought whereby they are at once destined to be born there. Therefore, from ancient times to the present, many people have different studies and interpretations of these threefold thought.
First, the True Thought.
Let’s draw an analogy. For example, if you like a girl and want her to be your wife. She is the queen of your mind and you are only willing to marry her. You will definitely make an effort to get to know everything about her, even taking into account the minutia about her personal preferences. You will do enough homework before making a proposal. If she accepts your marriage proposal, you will get everything ready for the wedding. This is what we call “the true thought”. If you know nothing about her and do not care much about whether she accepts your proposal or not, and you adopt an attitude of just letting it be and think that it is inessential if she declines your proposal, you are not sincere and without “true thought”.
Now you have made a resolution to be reborn in the Pure Land, the Buddha says that in order to achieve what you wish for you shall have “true thought”. That is, you shall inform yourself thoroughly of everything about Sukhavati, such as, the origin of Sukhavati, Amitabha Buddha’s virtuous actions on the causal ground, Amitabha Buddha’s 48 vows and basic situation of His Land, etc. And you shall go a step further to know about all Buddhas’ merits and their state where both noumenal and phenomenal are interdependent, as well as methods for immigration into the Pure Land, etc. After acquaint yourself with all that is necessary to know about, you concentrate on chanting the Buddha’s name with reverence and gratitude, and behave according to the teachings, such as, activate your Bodhi mind, cultivate six paramitas and practice all virtuous actions, and perform threefold goodness, purify yourself to accord with the Pure Land. Only by putting into action can we say that you have “true thought” for aspiring to immigrate into Amitabha Buddha’s Land. It is not just about going up there soon to enjoy happy times in the Pure Land. If anyone shirks responsibilities and obligations in this world, and treat others indifferently, he recites the Name of Amitabha Buddha with a speculative mentality, hoping to gain without doing any work, unwilling to do any good deeds thinking that there are no three evil paths in the Pure Land, so there is no need to be afraid of falling into hell. We say that the person has no “true thought” for aspiring to immigrate into Amitabha Buddha’s Land.
Second, the Deep Believing Thought.
We will still illustrate this point by using the same analogy mentioned above. Her to wife, and you firmly believe that the girl loves you too, the situation then closely approximates “the Deep Believing Thought”.
Before we attain enlightenment, we can only have a superficial understanding of Buddhas’ merits and vows, the realm of the identity of the absolute void with the ultimate reality all Buddhas possess. What we can do is to believe in the Buddha’s teachings for now. This “Deep Believing Thought” refers to to a deep belief in Buddhas’ teachings.
Once we have made a resolution to be reborn in the Pure Land, we’d better stop being of two minds over this. One example of our non-committal attitude is while chanting Amitabha Buddha in mouth, we hold an inner doubt about the true existence of the Pure Land. We speculate that reciting the Buddha’s name does not cause much loss and if the Pure Land really exists, we will be blessed with great benefits. Another example of our non-committal attitude is like this— today we make up our mind to go to the West Pure Land, but in tomorrow we change our mind and decide to go to “The Pure Crystal Realm”, the World of the Master of Healing, “Tushita Heaven”, the fourth level of the six deva-heavens of desire in our world, where Maitreya Bodhisattva now resides. We must believe that when we recite Amitabha Buddha, He will know. If we do good deeds and make a resolution to get reborn in the Pure Land, Amitabha Buddha will know our wish and provide us with guidance.
Third, the Desire to Be Born in the Pure Land by Transfer One’s Own Stock of Merits to That End.
Since we have made a wish to be reborn in the Pure Land, we must perform all good deeds to benefit all sentient beings and to transfer our stock of merits to our smooth rebirth in the Pure Land. We should no longer cling to our good retribution hoping for living forever in this world, being prosperous and supremely fortunate.
Since we have already made a resolution to be reborn in the Pure Land, during our temporary stay in the world of Saha, we are just like travelers passing by in a hurry. We only experience our life and pay the karmic debts in this world. We should regard the Pure Land as our hometown, where we shall return once this life is spent. We shall not take everything too seriously in this world, so that we will never forget our wish for rebirth. To transfer one’s own stock of merits to our wish for rebirth in the Pure Land involves an intention to realize the supreme Bodhi mind, not just to enjoy a happy life there.
Moreover, if we are finally blessed with rebirth we shall bear in mind that we cannot do without the introduction of Shakyamuni Buddha in this world, and the expectation and guidance of Amitabha Buddha in the Pure Land. After we become fully enlightened, we should also learn from the Buddhas to go to ten quarters to repay our debt of gratitude to fourfold loving-kindness, and to provide salvation for the three paths of sufferings. So, the purpose for transferring one’s own stock of merits is twofold: first, to be reborn in the Blissful Land; second, to achieve the supreme enlightenment. We shall transfer all our merits and good deeds to achieve these two purposes.
Those who have the threefold thought will definitely get born in the Pure Land.
The beings who will be born in the highest form of the highest grade are also those who have the threefold behaviors. First, those who are possessed of a compassionate mind, who do no injury to any beings, and accomplish all virtuous actions according to Buddha’s precepts; Second, those who study and recite the Sutras of the Mahayana doctrine, for instance, the Vaipulya Sutras; Third, those who practice the sixfold paramitas. They bring their respective stocks of merit to maturity and transfer to the fulfilment of their wish for rebirth there. Once born anew, the flowers will open instantly and they see the Buddha.
the beings who will be born in the middle form of the highest grade
Next, the beings who will be born in the middle form of the highest grade are those who do not necessarily learn, remember, study, or recite those Vaipulya Sutras, but fully understand the meaning of the truth contained in them, and having a firm grasp of the highest truth and do not speak evil of the Mahayana doctrine, but deeply believe in (the principle of) cause and effect; When one who has acquired these qualities is to be born anew in the Pure Land, the lotus flowers will open after a night.
the beings who will be born in the lowest form of the highest grade
Next are those who are to be born in the lowest form of the highest grade: this class of beings also believes in the principle of cause and effect, and without slandering the Mahayana doctrine, simply cherishes the thought of obtaining the highest Bodhi. When they are to be born anew in the Pure Land, after one day and one night the lotus flowers will unfold.
The beings who will be born in the highest form of the middle grade
The beings who will be born in the highest form of the middle grade are those who observe the five prohibitive precepts, the eight prohibitive precepts and the fasting, and practice all the moral precepts; who do not commit the five deadly sins, and who bring no blame or trouble upon any being; when they are born anew in the Pure Land, soon the lotus flowers will unfold.
The beings who will be born in the middle form of the middle grade
The beings who will be born in the middle form of the middle grade are those who either observe the eight prohibitive precepts, and the fasting for one day and one night, or observe the prohibitive precept for Sramanera for the same period, or observe the perfect moral precepts, not lowering their dignity nor neglecting any ceremonial observance for one day and one night. When they are born anew in the Pure Land, in seven days those lotus flowers will unfold.
The beings who will be born in the lowest form of the middle grade
The beings who will be born in the lowest form of the middle grade are those who act filially towards their parents and support them and are possessed of a compassionate mind and treat others with kindness. When they about to die, a good knowing advisor who masters the tenets of Buddhism preaches to them everything about the Blissful Land and bhiksu Dharmakara’s 48 original vows. When they are born anew in the Pure Land, after seven days those lotus flowers will unfold.
the beings who will be born in the highest form of the lowest grade
Next are the beings who will be born in the highest form of the lowest grade. If there be any one who commits many evil deeds, provided that he does not speak evil of the Mahayana Sutras, he, though himself a very stupid man, and neither ashamed nor sorry for all the evil actions that he has done, yet, while dying, may meet a good and learned teacher who will recite and laud the headings and titles of the twelve divisions of the Mahayana scriptures. Having thus heard the names of all the Sutras, he will be freed from the greatest sins which would involve him in births and deaths during a thousand kalpas. A wise man also will teach him to stretch forth his folded hands and to say, “Namo Amitabha Buddha”. Having uttered the name of the Buddha, he will be freed from the sins which would otherwise involve him in births and deaths for five billion kalpas. When they are born anew in the Pure Land, after the lapse of seven weeks, the lotus-flower will unfold.
the beings who will be born in the middle form of the lowest grade
Next are the beings who will be born in the middle form of the lowest grade. If there is anyone who transgresses the five and the eight prohibitive precepts, and also all the perfect moral precepts; he, being himself so stupid as to steal things that belong to the whole Sangha or things that belong to a particular Bhikkhu and not be ashamed nor sorry for his impure preaching of the Dharma (in case of preacher), but magnify and glorify himself with many wicked deeds – such a sinful person deserves to fall into hell in consequence of those sins. At the time of his death, when the fires of hell approach him from all sides, he will meet a good and learned teacher who will, out of great compassion, preach the power and virtue of of Amitabha Buddha and fully explain the supernatural powers and brilliant rays of that Buddha; and will further praise precepts, meditation, wisdom, emancipation, and the thorough knowledge that follows emancipation. After having heard this, he will be freed from his sins, which would involve him in births and deaths during eight billion kalpas. When they are born anew in the Pure Land, after six kalpas the lotus flowers will open.
the beings who will be born in the lowest form of the lowest grade
Finally, there are the beings who will be born in the lowest form of the lowest grade. If there is anyone who commits evil deeds, and even completes the ten wicked actions, the five deadly sins and the like; that man, being himself stupid and guilty of many crimes, deserves to fall into a miserable path of existence and suffer endless pains during many kalpas. On the eve of death he will meet a good and learned teacher who will, soothing and encouraging him in various ways, preach to him the excellent Dharma and teach him the remembrance of Buddha, but, being harassed by pains, he will have no time to think of Buddha. Some good friend will then say to him: “Even if you cannot exercise the remembrance of Buddha, you may, at least, utter the name, “Amitabha Buddha”. Let him do so serenely with his voice uninterrupted; let him be (continually) thinking of Buddha until he has completed ten times the thought, repeating the formula, “Namo Amitabha Buddha”. By uttering that name he will, during every repetition, expiate the sins which involved him in births and deaths during eight billion kalpas. When they get reborn in the Pure Land, after twelve kalpas the lotus flowers will unfold.
Here we are not going to specifically translate the ancient Chinese text into the vernacular and explain the content of the Sixteen Meditations and 9 levels of rebirth in detail. In the future, when studying <Contemplation Sutra of Buddha Amitayus>, we will make a context-based explanation. At present, we only make relevant extracts of conditions about rebirth in the Pure Land from other scriptures. We here only brief on the rudimentary aspects in this regard.
In another scripture about the Pure Land, <The Amitabha Sutra> (The Smaller Sukhavativyuha Sutra), the Buddha told Shariputra and the dharma assembly members about the method for rebirth in Sukhavati, which was relatively simple. The original text goes like this:
“Shariputra, if there be a good man or a good woman, who, on hearing of Buddha Amitayus, keeps his name (in mind) with thoughts undisturbed for one day, two days, three days, four days, five days, six days, or seven days, that person, when about to die, (will see) Amitayus Buddha accompanied by his holy host appear before him; and immediately after his death, he with his mind undisturbed can be born into the Sukhavati land of Buddha Amitayus.”
In <The Amitabha Sutra>, the targeted audience is Shariputra, known as the Wisdom First among all disciples, and Theravada disciples proficient in the four dhyanas on the form-realm and the eight concentrations. (i.e. four on the form-realm and the four on the formless-realms). The Buddha told them the method for rebirth in the Pure Land was on hearing of Buddha Amitayus, keeping his name (in mind) with thoughts undisturbed for one day to seven days. It is necessary for the person to possess power of Shamatha and Samadhibala if he wants to keep Amitabha Buddha’s name in his mind and mouth with thoughts undisturbed even for one day. Otherwise, he easily gets drowsy and lost in discursive thoughts. It is a lot easier for disciples in possession of Samadhibala to maintain that state.
Although all these three scriptures involve methods for rebirth in Sukhavati, different aspects about the description of the Land and methods for rebirth are emphasized in each scripture to target at a variety of audiences. To summarize, after studying these three scriptures classified as “the three Pure Land scriptures” we find that there are altogether two most important requirements for rebirth in the West Pure Land.
One essential requirement is the sincere aspiration for rebirth in the Pure Land and the wholehearted adherence to this wish. Cast away your usual attitude of indifference to what you are doing by saying that you only follow luck. Do not say that you are not good enough now, and you will make a resolution to go to the Pure Land when your cultivation gets better. Never be foolishly modest on this matter.
The other essential requirement for human beings and beings of three evil paths without Samadhibala is to remember Amitabha Buddha’s name. It is particularly important for human beings to remember or chant the special password to the Pure Land -Namo Amitabha Buddha during Antarabhava. It is also feasible to silently recite the Name in one’s heart. To have a sincere wish to get reborn and to remember the Name of Amitabha Buddha— these are almost two essential conditions for rebirth. If you still feel that you lack confidence and are somewhat uncertain of your rebirth, you’d better pay attention to two attached conditions: first, initiating the mind of Bodhi in our world of Saha; understanding the teachings of Shakyamuni Buddha; eliminating the defilements of mind, such as killing, stealing and lust; practicing correct Samadhi, performing six paramitas and carrying out all actions for salvation; second, cutting off all evils and cultivating the good and accumulating various merits and virtues. If conditions permit, fellow practitioners shall refer to The <Amitabha Sutra> and <Contemplation Sutra of Buddha Amitayus>.