Similarities and differences between the three Pure Land sutras
Each of these scriptures speaks of two things: the purpose and the method. Shakyamuni Buddha’s purpose in teaching the three Pure Land sutras is consistent: to enable us to attain rebirth in the Pure Land. And the method is also the same: to exclusively recite Amitabha Buddha’s Name to attain rebirth.
Master Shandao said in his Commentary on the Contemplation Sutra:
As stated in the Infinite Life Sutra, among the 48 vows the 18th vow focuses only on the exclusive recitation of Amitabha’s Name to assure rebirth. Likewise, the Amitabha Sutra states that exclusively reciting Amitabha’s Name for one to seven days also assures rebirth. In addition, in the Contemplation Sutra, among the 16 meditative and non-meditative contemplations, the exclusive recitation of Amitabha’s Name directly brings rebirth.
The three Pure Land sutras all teach the power of Amitabha Buddha’s vow of deliverance through his Name. But each sutra has its own emphasis. The Buddha taught them as if they were one integrated teaching of Amitabha’s deliverance.
The three sutras were presented in the following sequence: first, the Infinite Life Sutra explaining the principle of Amitabha’s deliverance; second, the Contemplation Sutra clarifying Amitabha’s targets of deliverance; and last, the Amitabha Sutra reiterating the method of attaining assured rebirth.
It is noted that the Contemplation Sutra is the only Mahayana sutra in which the Buddha directly teaches ordinary beings the path to buddhahood. It is unique, rare, and supreme. So we humans should not miss reading it with the correct explanation by the de facto founder of the Pure Land school, Master Shandao.
In the Contemplation Sutra, the Buddha teaches us ordinary beings a path to complete emancipation. It frees us from the suffering of rebirth forever and enables us to dwell eternally in the bliss of Nirvana. Through reciting Amitabha Buddha’s Name, in this very life, we can be assured of rebirth in the Pure Land.
The sequential relationship of the three Pure Land sutras
Looking at the logical sequence of the teachings, they begin with Dharmakara Bhikshu (Amitabha Buddha in his prior life) making 48 vows, as stated in the Upper Fascicle of the Infinite Life Sutra. Among these, the 18th vow is the essence as it focuses on attaining assured rebirth in Pure Land through the exclusive recitation of Amitabha Buddha’s Name.
The 18th Vow is like a “seed”—a living embryo filled with potential and vitality. It is the “genetic code” of buddhahood that Amitabha Buddha wants to transmit to us. Although tiny, it is complete. This seed begins to sprout in the Lower Fascicle of the Infinite Life Sutra, where it unfolds into the teaching of rebirth for Mahayana practitioners of the “Three Grades.”
In the Contemplation Sutra, the seed continues to sprout into 16 contemplations covering all sentient beings: those with meditative capacity and those without, good and evil beings, those dying and those living; encompassing all varieties of sentient beings.
After such a broad exposition, the Contemplation Sutra begins to narrow its focus so that ordinary sentient beings can actually benefit. In conclusion, it condenses all the 16 contemplations and meditative or non-meditative practices into one point: “the exclusive recitation of the Name of the Buddha of Infinite Life.”
However, this single point is still too concentrated, and its inner meaning is not yet fully expressed. That is why Shakyamuni Buddha further expands his explanation in the Amitabha Sutra, where exclusive recitation of Amitabha’s Name is fully developed, in terms of its benefits and practical instructions. Thus the doctrinal logic of these three sutras is very clear and sequential.
As for the chronological order of the teachings, the order in which they were taught is: the Infinite Life Sutra, the Contemplation Sutra, and the Amitabha Sutra. According to the doctrinal transmission and textual structure of the Three Pure Land Sutras, the Contemplation Sutra must have been taught after the Larger Sutra, with the Amitabha Sutra finishing the set.
The three Pure Land sutras as one body of teachings
The Three Pure Land Sutras form one whole body. They complement, reinforce, and echo one another, to form a harmonious and skillful teaching. The Larger Sutra’s 48 vows encompass the content of the Contemplation Sutra and the Amitabha Sutra.
And the two practices of meditative and non-meditative virtues in the Contemplation Sutra elaborate on the 19th vow (“arouse the bodhi-mind and cultivate various virtues”). The Amitabha Sutra’s testimony by all buddhas elaborates on the 17th vow (all buddhas praise Amitabha’s Name).
In this way, the Larger Sutra contains the essence of the other two. At the same time, the Contemplation Sutra and the Amitabha Sutra also include the core content of the 48 vows. For example, references like no three evil paths, jewelled trees and pools, birds preaching the Dharma, infinite light and life—all these are direct accomplishments of Amitabha’s 48 vows.
Without the vows, these would be like trees without roots or water without a source. Thus, the Three Pure Land Sutras are a single and integrated teaching, mutually reinforcing and forming a perfect system for guiding beings to return to Amitabha’s Land of Bliss by relying upon the Buddha’s vow power.
The coherent flow of the three Pure Land sutras
The Contemplation Sutra follows the Infinite Life Sutra’s ending section on “Embryonic Rebirth.” There, Shakyamuni reveals that even those who cultivate meditative and non-meditative virtues and dedicate their merits for rebirth are ultimately “reborn from the lotus buds of the nine grades.” However, they must still rely on the exclusive recitation of Amitabha’s Name. This is the hidden meaning of the Contemplation Sutra, and also the Buddha’s profound intent.
The Amitabha Sutra then follows the Contemplation Sutra’s concluding instruction to “uphold these words,” which means to recite the Name of the Buddha of Infinite Life. Here, Shakyamuni Buddha develops the teaching: “Single-mindedly hold firmly to Amitabha’s Name without confusion,” without further mention of meditative or non-meditative practices, nor any self-powered practices in the cultivation of other merits or roots of virtue.
This structure reveals the progressive deepening of the teaching across the three sutras—from vow, to application, to method. It shows that the Pure Land path is complete, integrated, and centered entirely on the Name of Amitabha Buddha.
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