The true essence of the Contemplation Sutra: upholding the Buddha’s Name
Once Amitabha’s teaching of deliverance has been broadly laid out to include sentient beings of different aptitudes and capacities in the Contemplation Sutra, it must be summarized and refocused on the core teaching. Otherwise it will become confusing, and difficult to follow the right path to receive the benefits.
In the Contemplation Sutra, the Buddha selects only a single representative case: rebirth for evildoers of the lowest level of the low tier at the point of death. Even they can attain rebirth through reciting Amitabha’s Name, which is the true essence of the sutra. Thus, at the end of the scripture, the Buddha gives an overall summation.
In the sutra’s “Transmission Section,” Ananda, deeply attuned to the Buddha’s heart, asks: “World-Honored One, what should we name this Sutra? And how should this Dharma be upheld?” The Buddha replies with the name of the sutra and how it should be practiced as follows:
Buddha Shakyamuni directed Ananda and all sentient beings to “uphold these words well. To uphold these words is to recite the Name of the Buddha of Infinite Life.” Here the Buddha is urging us to return to the practice of Amitabha-recitation, in accord with Amitabha’s 18th Vow of deliverance, for rebirth in the Land of Bliss. Master Shandao explained it this way: “Although the preceding passages explained the benefits of the meditative and non-meditative practices, when looking at Amitabha’s Fundamental Vow, the underlying intention is for sentient beings to exclusively recite Amitabha’s Name.”
From this, it is clear that the Contemplation Sutra uniquely gathers practitioners of meditative and non-meditative virtues to ultimately return to the 18th vow and attain assured rebirth through the exclusive recitation of Amitabha’s Name. This is instead of dedicating their own merits for rebirth and aspiring to be reborn through the 19th Vow.
Recite the Name of the Buddha of Infinite Life to attain rebirth
The Contemplation Sutra presents 16 practices in detail. These fall into three parts: part one consists of the first 13 practices, which are for meditative practitioners; part two encompasses the 14th and 15th practices, for non-meditative practitioners; and the final part is represented by the 16th practice, which indicates that even evildoers can attain assured rebirth through simply reciting Amitabha’s Name near the end of their lives.
The 16th practice is for people who cannot correctly practice any of the Buddhist virtues, and cannot even fulfill worldly good deeds. Having committed evil deeds throughout their entire lives, and reaching the moment of death, only Amitabha-recitation remains available to them for rebirth in the splendid Land of Bliss. Otherwise they are bound to fall into the wretched realms.
Thus, the 16 practices teach three methods for rebirth in the Pure Land: meditative virtues; non-meditative virtues; and Buddha-recitation. Yet, in the final teaching, Shakyamuni Buddha does not entrust the meditative or non-meditative practices, only: “Recite well the Name of the Buddha of Infinite Life.”
What does “entrust” mean? It’s like a dying parent’s final words, given with utmost urgency and sincerity. For example, a mother on her deathbed may struggle to breathe, yet clings to life while waiting for her child to return. Once the child arrives, she whispers her final, heartfelt instructions and lets go.
The word “well” here conveys deep affection and urgency: “You must truly cherish these words.” It is a compassionate, serious appeal. What are these words? Not the 13 practices, not the arousal of bodhicitta or the cultivation of Mahayana, Hinayana, or worldly virtues. Rather, it is “Recite the Name of the Buddha of Infinite Life well.”
“You must treasure this path of Buddha-recitation. Hold fast to the Name.” This is the final instruction of the Contemplation Sutra—a return to the essential practice of name-recitation, rooted in Amitabha’s Fundamental Vow. This is the central thesis of the Contemplation Sutra and Shandao’s Commentary on the Contemplation Sutra.
All of the 84,000 teachings that Shakyamuni shared during his era ultimately return to Amitabha’s Name
Queen Vaidehi asked for a method to “contemplate and attain samadhi.” Shakyamuni Buddha explained the meditative and non-meditative practices in detail. Although they can lead to rebirth in a technical sense, his goal is to guide sentient beings back to Amitabha’s 18th vow, where the true intent is name-recitation.
Shakyamuni Buddha’s intent was not expressed merely in what was said; but, in where it led, to the practice of exclusively reciting Amitabha Buddha’s Name. This is entrusting—a deeply personal, urgent message, expressing what is most important and meaningful: “Ananda, you must uphold these words well.”
To summarize, the Contemplation Sutra is the only Mahayana Sutra spoken by the Buddha to ordinary beings like us that urges us to attain assured rebirth in Pure Land, Amitabha’s Buddha-land, through exclusive recitation of Amitabha’s Name in this lifetime.
Meditative and non-meditative practices, representing all of Shakyamuni’s 84,000 teachings in his era, are used to address the spiritual needs of a wide range of sentient beings: good and evil, lay and ordained, saints and ordinary people; whether during their lives or near death. He ultimately leads all of us back to the practice of exclusively reciting Namo Amitabha Buddha to attain assured rebirth.
The Contemplation Sutra does not elaborate extensively on Amitabha-recitation; it highlights the power of Amitabha-recitation in a single compelling case: a dying, evil person of the lowest grade in aptitude and capacity. Shakyamuni Buddha is like a great doctor demonstrating his skill by curing a desperate patient.
The dragon-eye metaphor
The 16 visualizations in the Contemplation Sutra are like a dragon being painted: beginning with meditative practices—sun contemplation, water contemplation, jeweled land, trees, and pools—until the entire Pure Land is painted; but, without the final brush stroke to “dot the eye,” the dragon remains lifeless.
Thus, with this final stroke, the dragon comes alive. The key phrase is: “Recite the Name of the Buddha of Infinite Life,” which is the eye of the dragon painted by Shakyamuni Buddha. However, Master Shandao made the dragon-eye shine. Only with this final insight do we see the Contemplation Sutra in full clarity.
Last but not least, all Pure Land aspirants must turn around to see the effects resulting from the other-powered practice of Amitabha-recitation, known as: “rewards resulting from the efforts of another. They are like children receiving benefits from their parents.” This is instead of the conventional concept of the Law of Cause and Effect: rewards resulting from all other self-powered practices of precepts, meditation, and wisdom.
Related features from BDG
The Nine Levels in the Contemplation Sutra and the Three Grades in the Infinite Life Sutra
Humility and Respect for the Buddha’s Word: Believing and Accepting the Teaching
The Process of Establishing Full Faith in Amitabha Buddha
Namo Amituofo!