A broader embrace of sentient beings through Amitabha’s deliverance
The Contemplation Sutra expands the “Three Grades (or Tiers) of Rebirth” taught in the Infinite Life Sutra (otherwise known as the Larger Sutra), encompassing all types of people: those suited for meditative and non-meditative practices; those of the Great Vehicle (Mahayana) or Small Vehicle (Hinayana) paths; good people and evil people; and finally, those practicing in daily life, and those at the point of death.
Even ordinary beings who have committed grave offences, slandered the Dharma, or are on the verge of dying and falling into the hell realms are guided back to Amitabha’s Fundamental Vow (the 18th Vow). All who exclusively recite Amitabha Buddha’s Name are able to attain assured rebirth in the Pure Land. This demonstrates the vast inclusivity of the Pure Land teaching for both virtuous and wicked people.
The central focus of the Larger Sutra is an in-depth explanation of the causes, vows, and effects of Amitabha Buddha’s 48 Vows; and the profound and vast virtues, rewards, and benefits resulting from them. After the “Three Grades” passage, it immediately begins describing the splendors of Amitabha’s Land of Bliss and the various rewards for beings who attain rebirth towards Buddhahood.
By elaborating on “the meditative and non-meditative virtues, and the Nine Levels of Rebirth,” the Contemplation Sutra does what the Larger Sutra does not. It explains in detail what was previously expressed as “develop the Bodhi-mind and cultivate various virtues.” These “various virtues” extend to Mahayana and Hinayana Buddhist practices, as well as worldly good deeds.
In the Larger Sutra, the “Three Grades” all involve developing the Bodhi-mind and exclusive mindfulness of Amitabha Buddha. However, in the Contemplation Sutra, the upper-grade levels are for Mahayana practitioners with the Bodhi-mind, while the middle-grade levels include Hinayana ones, such as those of the middle-upper and middle-middle levels. Next is the distinction between good and evil people.
The vast inclusivity of the Pure Land Teaching excludes none
In the Larger Sutra, the inclusion of different practitioners is relatively general. It outlines that the upper level involves “renouncing the householders’ life and becoming a monk,” and the middle level suggests that if one cannot leave home, they can still “do good deeds to some extent” through making offerings. The lower level does not mention people who commit evil acts. It thus appears to be limited to those with positive roots.
However, the Contemplation Sutra, meticulously details various categories of sentient beings. This includes: good and evil ordinary beings, those who simply live normal daily lives, and those at the point of death. It even includes those who have committed extreme evil or slandered the Dharma for a lifetime, whose lives are about to end, and who are about to fall into hell.
For instance, the first thirteen contemplations in the Contemplation Sutra are directed at those practitioners with meditative and non-meditative capacities, while the final three contemplations are meant for those with scattered minds who perform meritorious deeds. However, the vast majority of people have scattered minds; so, if only those with meditative and non-meditative capacities were eligible for rebirth, most would have no hope of attaining rebirth in the Pure Land.
The Contemplation Sutra, on the other hand, provides a much broader inclusion through the Nine Levels. Notably, the three lower levels include: the upper grade, or those guilty of the ten evil acts; the middle grade, or those who have broken precepts; and the lowest grade, or those who have committed the five gravest offences. In this way, both good and evil beings are encompassed.
Practice in daily-life versus practice near end-of-life
This text addresses practice in daily-life versus practice near the end-of-life. The Larger Sutra describes “exclusive recitation of Amitabha Buddha’s Name,” which generally refers to practice in daily life. However, phrases like “even ten recitations” or “even one recitation” relate to practice during the moments before death. Thus, the text transitions from a focus on daily-life practice to those near the end of life.
The Contemplation Sutra makes this point even more explicitly, encompassing both categories. Those guilty of the ten evils, breaking precepts, or the five gravest offences are clearly deathbed cases. Then the passage speaks of this extraordinary truth: “Even beings who have slandered the Dharma all their lives, as their lives are nearing the end, and who are on the verge of falling into hell.”
This overlaps with previous categories but emphasizes even more powerfully the vast inclusivity of the Pure Land teaching. The Contemplation Sutra is profoundly moving, as it allows even someone burdened by the heaviest sins, in the most desperate moment just before falling into hell, to be assured of rebirth in the Land of Bliss. It is truly dramatic, as this is a great reversal and a complete turnaround.
The Contemplation Sutra makes us feel, if even these beings can be reborn in the Pure Land, then who cannot? The basis for the statement “all attain rebirth” lies in the Contemplation Sutra’s lowest category: the lowest of the low tier. It addresses the worst scenario for rebirth among all sentient beings in the ten directions, from the point of view of Amitabha’s compassionate power of deliverance.
If even these beings can be reborn in the Pure Land, who cannot?
If even those who committed the five gravest offences and only encountered the Pure Land teaching at the end of life can attain rebirth with a single recitation, then this truly shows the vastness of this Dharma Gate, and the great compassion of Amitabha Buddha’s equal and unconditional deliverance.
Amitabha’s deliverance excludes no one—neither sacred or ordinary beings, good or evil persons, those in daily life or close to death, not even those guilty of the five gravest offences, or who slandered the Dharma. As long as one redirects their heart and mind for a single thought, they will attain rebirth. As Master Shandao says:
From lifelong practice to ten thoughts, even three, five, or a single thought—
The Buddha comes to welcome that person.
Only because of Amitabha’s great vow,
Even an ordinary person who recites is born [in the Pure Land].This is how the “Nine Levels” of the Contemplation Sutra expands upon the “Three Grades” (or the Three Tiers) in the Larger Sutra.
Related features from BDG
Humility and Respect for the Buddha’s Word: Believing and Accepting the Teaching
The Process of Establishing Full Faith in Amitabha Buddha
The Three Pure Land Sutras as One Integrated Teaching of Amitabha’s Deliverance Through His Name
Namo Amitabha Buddha!