The Dharma of attaining rebirth in the Pure Land as the “core within the core”
In the previous discussion, we looked at the Tathagata’s original intent for appearing in the world, as explained in the Lotus Sutra and the Infinite Life Sutra. The Lotus Sutra was directed toward sagely disciples, while the Infinite Life Sutra was addressed to all beings, particularly ordinary beings in the Six Realms.
The former reveals Shakyamuni Buddha’s “One Great Reason” and focuses on his wisdom and insight. The latter highlights Amitabha Buddha’s compassionate deliverance of all beings, by bestowing upon them the benefit of ultimate emancipation”, which is the Pure Land teaching.
In a nutshell, the Pure Land teaching of Amitabha’s deliverance is based on the power of his 48 causal vows. It enables sentient beings to attain assured rebirth in his Land of Bliss by bestowing the Buddha’s merit and virtues, through the exclusive recitation of his Name, as said in Amitabha’s 18th Vow.
Rebirth in Amitabha’s Land of Bliss is regarded to be the greatest benefit, as we are guaranteed to become buddhas on rebirth. Thus, the Pure Land teaching offers the broadest scope of deliverance (covering all beings of different aptitudes), and the easiest to practice (exclusive recitation of Namo Amitabha Buddha).
“Attaining assured rebirth in Amitabha’s Pure Land after hearing this teaching and exclusively reciting Namo Amitabha Buddha,” is thus said to be the “core within the core” among all Buddhist teachings. Let’s examine Amitabha’s teaching of deliverance from another perspective – Shakyamuni’s final words to Maitreya Bodhisattva and his disciples, before he entered nirvana.
Appearance in the world out of the Buddha’s infinite compassion
Referring to the Buddha’s original intent for appearing in the world in the Infinite Life Sutra, the beginning phrase, “Out of infinite compassion,” can be interpreted in two ways: as the boundless compassion of all buddhas of the ten directions, and as referring specifically to Amitabha’s 17th Vow: “When I attain buddhahood, if all buddhas in the ten directions do not universally praise and recite my Name, may I not attain Enlightenment.”
In other words, all buddhas who appear in the world are obliged to speak of Amitabha’s teaching of deliverance through his Name. Otherwise, Dharmakara could not have become Amitabha, could he? Moreover, it is also regarded to be “One Great Reason” as mentioned in the Lotus Sutra.
The 17th Vow ensures that Amitabha’s Name will be universally spread over the Dharma realm, in order for all beings to hear it and receive the benefits of his perfected merits. To accomplish his 18th Vow of delivering all beings to the Pure Land, Amitabha entrusted all buddhas to serve as his heralds.
Thus, when we hear any buddha preaching the Pure Land path, we believe to know the fulfillment of Amitabha’s vows, particularly the 17th Vow and the 18th Vow—the promise that those who exclusively recite his Name will attain assured rebirth — is made known everywhere.
In this respect, the proclamation of Amitabha’s Name is not just Amitabha’s wish, but the shared mission of all buddhas. Master Yinguang explained it this way:
The Pure Land teaching is the “Summary Dharma-Gate” of all buddhas of the past, present, and future. Without the 18th Vow, sentient beings cannot be universally delivered; nor can buddhas fulfill their vows of compassion. Therefore, the Pure Land teaching is the single Dharma of Amitabha’s deliverance that completes both the Buddhas’ enlightenment and their compassionate deliverance of all sentient beings.
Shakyamuni Buddha’s final entrustment in the Infinite Life Sutra
It is noted in the “Entrustment Passage,” found in the Circulation Section of the Infinite Life Sutra. This passage provides direct instructions on Dharma transmission of Amitabha’s deliverance after the Buddha’s passing.
One key passage is the Buddha’s directions to Maitreya Bodhisattva, who will succeed Shakyamuni Buddha, and become the fifth buddha in the Benevolence Kalpa in the Saha World: “If there are beings who joyfully hear the Name of that Buddha [Amitabha] even once, they will gain great benefits and are endowed with unsurpassed merit.”
This brief entrustment text links directly back to the Buddha’s “original intent,” the statement on bestowing “real benefits.” The method of transmitting those benefits is to help beings hear Amitabha’s Name. One recites it, and the other hears it, which is precisely known as “oral transmission” of the lineage.
In practice, every act of hearing the Name is also an act of mindfulness and recitation, and every recitation reinforces hearing. This reciprocal dynamic ensures the perpetuation of the Pure Land Dharma.
Shakyamuni Buddha’s special preservation of the Infinite Life Sutra
Let’s look at the Buddha’s prophecy in the Circulation Section: “In the future, when the Dharma disappears, out of compassion I will specially preserve this sutra, allowing it to remain for a hundred years. Whoever encounters it may be saved according to their wish.”
The Buddha foresaw that all his teachings would eventually vanish after the three periods of Proper, Semblance, and Degenerate Dharma, lasting about twelve thousand years. Yet he promised that the Infinite Life Sutra would remain longer, as the final beacon of the Dharma.
However, even after scriptures disappear, Amitabha’s teaching of deliverance through his name in the form of light does not vanish. Hence, even when all Shakyamuni’s teachings vanish, Amitabha’s teaching endures.
The role of good teachers after the Buddha’s passing
A natural question arises: once Shakyamuni has entered Parinirvana, who will continue teaching this Pure Land Path? The Contemplation Sutra gives the answer, as follows:
When a dying person burdened with evil karma is near death, a “good teacher” appears. He explains the Pure Land Dharma, encourages the person to recite Amitabha’s Name, and guides them through even ten recitations. Immediately, Amitabha appears with a golden lotus to receive them into the Pure Land.
This demonstrates that the transmission of Amitabha’s Name depend on “good teachers:” people who have faith in Amitabha, and who can inspire others to have the same faith. They act as vital links in the chain of Dharma transmission after Shakyamuni Buddha’s departure.
Thus, to faithfully transmit the genuine Buddhadharma today means, above all, to share Amitabha’s Name, encourage recitation, and guide beings toward rebirth in the Pure Land. In this way, the Buddha’s compassionate mission continues, even in this Age of the Dharma’s Decline and Extinction.
Related features from BDG
Examining the Transmission of Buddhist Teachings: Shakyamuni Buddha’s Original Reason for Appearing in the World
Genuine Dharma: Buddhism’s Future Must Unfold in the Hearts of Buddhists
Attaining Assured Rebirth by Returning to Amitabha Recitation
