Transmission begins with the Buddha’s original intent
To understand the transmission of Buddhist teachings, we must first ask why Shakyamuni Buddha even appeared in this world. What was his “Original Intention” and ultimate aspiration for expounding his teachings? In the Lotus Sutra, Shakyamuni Buddha directly speaks about his purpose for appearing. All buddhas appear in the world for what we could call “One Great Reason.” That reason is to awaken his followers and reveal his teachings, in order for them to realize, and attain the same wisdom and insight as the Buddha. Using such metaphors as a “burning house,” the Buddha shared his teachings, based on the aptitudes and capacities of the practitioners of the Three Vehicles: sravakas, pratyekabuddhas, and bodhisattvas.
The “real” Dharma is simply the singular truth of the “One Vehicle.” The fundamental sameness of all vehicles transcends words and concepts, and is also called “ True Suchness” or “Real Mark.” Only the buddhas fully know this truth and expediently reveal it to sentient beings. The ultimate goal of the transmission of the Buddhist teachings is to ensure that all sentient beings eventually awaken to the “real,” “One Buddha Vehicle,” rather than to attain only the benefits from the “expedient teachings.”
The challenge of transmission in this age of Dharma decline
If the “One Buddha Vehicle” is so profound, how can it possibly be transmitted to later generations? This is especially true for ordinary beings in this world of Fivefold Turbidities in the Age of Dharma Decline. This is a context in which beings are spiritually weak, confused, and burdened by afflictions. Ordinary beings in the Six Realms cannot even fully understand the expedient teachings of the Three Vehicles, let alone directly grasp the ineffable and inconceivable “One Buddha Vehicle.” To entrust such a lofty responsibility to ordinary mortals seems like “the blind leading the blind,” resulting in mutual harm.
If we misunderstand what is to be transmitted, we risk wasting our rare encounter with the precious Buddhadharma in this lifetime. Therefore, it is important to look at another version of the Buddha’s Original Intent, which is revealed in the Infinite Life Sutra.
The Infinite Life Sutra: Amitabha Buddha’s vow of great compassion
In the Infinite Life Sutra, Shakyamuni Buddha reveals his Original Intent. But here the message has a strikingly different emphasis. The Buddha declares: “Out of boundless compassion, the Tathagata appeared in the world to save and rescue beings, bestowing upon them the benefit of ultimate reality.” This passage highlights three points:
The Audience: The Infinite Life Sutra is aimed directly at ordinary beings of the Saha world, still suffering in an endless cycle of birth-and-death, rather than sacred beings of the Three Vehicles who are not.
The Method: The focus is on Amitabha Buddha’s great compassion, which can save all sentient beings through the Buddha’s power. This bestows on them the whole “real” benefit, attained by Amitabha Buddha through his cultivation while in his causal ground; instead of focusing on self-cultivation of various practices for gradual ascent.
The Reward: What the Buddha grants sentient beings is not just an expedient means, but the “real benefit” of the ultimate reward of enlightenment. These are the perfected virtues of Amitabha, that he has already accomplished through his vows and practices, as said in the Infinite Life Sutra.
The original intent here is not about passing down methods of self-powered practices, but about ensuring that sentient beings entirely rely upon Amitabha Buddha’s fully accomplished vow power, and equally receive the merit and virtues contained in his Great Name of Myriad Virtues. Namo Amitofo!
Realization of the bodhisattva spirit in the Pure Land teaching
The “real benefit” bestowed by Amitabha Buddha is nothing less than the authentic virtues he realized through his vows and practices on behalf of all beings. He shares these freely with ordinary people suffering in the Six Realms. To receive and accept the real benefit means to attain liberation and eventual buddhahood.
This corresponds to the bodhisattva’s Bodhi Mind: seeking buddhahood above and delivering beings below. However, from the Pure Land perspective, the practitioner must first be delivered by Amitabha. This is because Amitabha Buddha is the only one capable of delivering all Amitabha-reciters to be reborn in his Land of Bliss.
Both the Lotus Sutra and the Infinite Life Sutra speak of the Buddha’s original intent, and reveal the real teaching and benefit, not the expedient, yet they differ in orientation:
In the Lotus Sutra, we have the Sacred Path Gate.The real Dharma is “Buddha’s wisdom and vision.” Beings must gradually awaken to it through self-effort practice. This is a path from cause to effect, requiring gradual cultivation. It is suited to those with higher capacities, who aspire to become the ones who deliver.
In contrast, the Infinite Life Sutra offers the Pure Land Gate. The real Dharma is the Pure Land Gate established in Amitabha’s 18th vow. Beings are directly given the Buddha’s accomplishment through reliance on his power. This is a path from effect to cause, with immediate entry to the Pure Land. It is especially suited to ordinary beings in the age of the decline of Dharma. They are the ones to be delivered.
Both are true. But for sentient beings like us—weak, imperfect, and unable to sustain arduous practice—the Pure Land Path toward buddhahood is easy, and obviously the more practical and realistic.
A true Dharma for those in the era after the Buddha-era
After the Buddha’s Parinirvana, the Buddha-era ended, and the Dharma-ending age began soon after. The truest and most effective form of Dharma transmission after the Buddha became the practice of reciting Amitabha’s Name and seeking rebirth in his Pure Land. This is because of several factors. Firstly, the benefit is supreme: rebirth in the Pure Land ensures buddhahood. Secondly, the scope is universal: it embraces all beings, good or evil, wise or foolish. Finally, the practice is simple and easy, consisting of one single practice, which is the exclusive recitation of the Name. This is why Master Shandao emphasized in his Hymns in Praise of Dharma Practices that the Pure Land is the “Realm of Unconditioned Nirvana,” and those who exclusively recite Amitabha Buddha’s Name are equally born and immediately enter the family of the Buddhas: same cause, same practice, and same reward.
Conclusion: transmitting the Buddha’s legacy today
Transmitting the Buddhist teachings today is not limited to preserving vast doctrinal systems or complex meditative techniques. It also includes upholding and spreading the simple, yet all-embracing practice of reciting Amitabha’s Name, and leading people to attain rebirth in the Pure Land for liberation after this lifetime.
Related features from BDG
Genuine Dharma: Buddhism’s Future Must Unfold in the Hearts of Buddhists
Attaining Assured Rebirth by Returning to Amitabha Recitation
The Nine Levels in the Contemplation Sutra and the Three Grades in the Infinite Life Sutra
