Pure Land Scriptures Sutra of Two Fascicles and Longer Sutra. 2. The Infinite Life Sutra discusses Amitabha Buddha’s 48 Great Vows at length and expounds the basic point that rebirth is achieved through the recitation of Amitabha’s name. Life Sutra. THE CORE SUTRAS It is important to know both the core sutras of the Pure Land school and its lineage masters. We use Master Sanghavarman’s translation of the Infinite Life Sutra and Master Kumarajiva’s rendition of the Amitabha Sutra. Infinite Life Sutra. has three core sutras: 1.” The three sutras all have their special characteristics. also known as Contemplation Sutra. Amitabha Sutra. 3. as Spoken by the Buddha. Contemplation of Infinite Life Sutra. The Contemplation Sutra speaks of the meditative and non-meditative virtues. whose ultimate aim is rebirth in Amitabha Buddha’s Western Land of Bliss. The Pure Land school. but only these three have been designated core sutras of the Pure Land school. The “core sutras” refer to the scriptures in which the teachings and practices of a Dharma school are grounded. Drawing people of all capabilities and karmic inclinations to recite Amitabha’s name. as well as the three meritorious practices and the nine levels of rebirth in the Land of Bliss. It is also known as Amitabha Sutra and Shorter Sutra. The reason is twofold: 1. Many Buddhist sutras contain references to the Western Land of Bliss. . It is also known as Infinite Life Sutra. They all have as their guiding principle the “Fundamental Vow of Amitabha Buddha and the single-minded recitation of his name. 2. The three texts focus solely on the splendors of the Land of Bliss and how to gain rebirth there. it provides the broadest induction into the Pure Land school. They do not mix in other matters. for the masters founded the school on the teachings in the sutras.1. It is the cornerstone of all Pure Land teachings. strengths and emphases. as Spoken by the Buddha. as Spoken by the Buddha. the Amitabha Sutra talks exclusively about recitation of Amitabha’s name. 320-400) of India. Next was Master Tanluan (476-542) of the Northern Wei Dynasty. relaxing and reassuring. Nagarjuna. acclaimed as the “first patriarch of all eight schools” of Chinese Buddhism. 2. the first to teach Pure Land practice independently was India’s Bodhisattva Nagarjuna (c. It explained that rebirth could be achieved through single-minded aspiration and a mere five recitations of Amitabha’s name. Perfect enlightenment would quickly follow. There he classified the Buddha’s teachings into “the Easy Path and the Difficult Way. the Contemplation Sutra the extension and the Amitabha Sutra the conclusion. 150-250).” Following the Dharma tradition of Nagarjuna and Vasubandhu. he wrote the Treatise on Rebirth in the Pure Land. It can be said that the Longer Sutra is the source. who was known as “the divine Luan.” He said that to practice name-recitation according to Amitabha’s 18th Vow was like crossing the water on a ship. describing the support voiced by the Buddhas in all ten directions. it was easy. praising the virtues of Amitabha Buddha. He brought to light the hidden meaning of the Treatise on Rebirth in the Pure Land. wrote the Chapter on the Easy Path. Then came the “Master of Ten Thousand Commentaries. explicating the Difficult and Easy paths as “self-power” and “other-power” respectively. Nagarjuna also composed The Twelve Rites. he composed the Commentary on the Treatise on Rebirth in the Pure Land. COMMENTARIES FROM OUR LINEAGE (PATH OF THE GREAT VOW) It is also necessary to be familiar with the commentaries and explications of our lineage. who received a prophecy of Buddhahood from the Buddha. It constitutes the summation of Pure Land practice. .Direct in its approach and omitting expedient means. with the latter stemming from the Fundamental Vow of Amitabha Buddha. He also wrote the Gatha in Praise of Amitabha Buddha. Summarizing the principles of the Three Pure Land Sutras.” Bodhisattva Vasubandhu (c. so as to teach and practice according to tradition and to maintain the purity of the heritage. which extolled the merits of Amitabha’s Pure Land. After Shakyamuni Buddha delivered the Three Pure Land Sutras. who was widely regarded as an incarnation of Amitabha Buddha. These writings definitively set out the teachings and practices of the Pure Land tradition. This enables us to recognize the use of expedient means to embrace people of all capabilities and karmic inclinations. he composed the Collection on the Land of Peace and Joy. In Praise of the Rite of Rebirth and In Praise of Pratyutpanna (“in the presence of the Buddhas”). Ouyi (1598-1655). Dharma School of Contemplation and Recitation. INCORPORATING THE PATH OF IMPORTANCE After the heritage of the Great Vow Path. Thirteen patriarchs. they are Huiyuan (334-416). we need to know about the drawing in. or incorporation. of the Path of Importance. are generally recognized in the Chinese Pure Land school. Xingce (1627-1682). Yanshou (904-975).After him came the highly virtuous and influential Master Daochuo (562-645) of the Sui-Tang period. Consciously following Master Tanluan’s footsteps. and recitation of Amitabha’s name was thenceforth enshrined as a luminous practice. In Praise of Dharma Practices. . The above lineage masters all centered their treatises and commentaries on the Fundamental Vow of Amitabha Buddha. it is also known as the Path of the Great Vow. Chengyuan (712-802). Shengchang (9591020). Shandao (613-681). A personal disciple of Master Daochuo. he wrote the Five Works in Nine Fascicles. He was followed by Master Shandao (613-681) of the Tang Dynasty. Chewu (1741-1810) and Yinguang (1861-1941). Pure Land emerged as an independent school. In order. Shengan (1686-1734). This is the lineage of the commentaries. or lineage masters. They advocated other-power and the Easy Path. 3. Shaokang (736-805). they promoted the same teachings and practices. Basing his teachings on the thought of Shandao. Honen (1133-1211). Fazhao (747-821). Daochuo encouraged people to seek rebirth in Amitabha’s Pure Land. he composed the Collection on Choosing BuddhaRecitation According to the Fundamental Vow and founded the Pure Land school of Japan. consisting of the Commentary on the Contemplation Sutra. Harmonizing his teaching with the conditions of the time. Lianchi (1532-1612). The heritage continued with the Japanese master. which expounded the notion of the Sacred and the Pure Land paths. Drawing on a common source. all Pure Land patriarchs are to be categorized according to either the Path of Importance or the Path of the Great Vow. the two paths drew in and accommodated a very extensive range of adherents. Similarly. as defined by Shandao? ANSWER: Classifications can be made according to the characteristics of the patriarchs’ thought and the manner of their teaching. Between them. can the facts be that coincidental? If it does not. This has nothing to do with whether they came early or late. In modern times. preeminent Dharma school. For example. Master Shandao. its inevitability is a matter of pure logic. though he often took account of the Path of Importance in his teaching. Fazhao and Shaokang (Tanluan and Daochuo were of the same persuasion). none of them had seen or read Shandao’s Commentary on the Contemplation Sutra. Master Yinguang clearly inclined towards the Great Vow in his thinking. and dedicating the resulting merit towards rebirth” are proponents of the Path of Importance. How can that convince people? ANSWER: The classification is neither coincidental nor a human construct. whether they had seen Shandao’s writings or not. and while the lineage masters from Yanshou through Chewu came later.Unquestionably. Those who advocated “practicing the meditative and non-meditative virtues. the 13 patriarchs advocated – and urged people to seek – rebirth in the Western Land of Bliss. if we live in this world. relying on his Fundamental Vow” belong to the Path of the Great Vow. the school is divided into two sub-traditions: the Path of Importance and the Path of the Great Vow. when it comes to teaching . Those who promoted “seeking rebirth in the Pure Land by single-mindedly reciting Amitabha’s name. Those who promoted the Great Vow were Shandao. If such a classification accords with the facts. QUESTION: So whether they came early or late. QUESTION: Master Huiyuan lived some two centuries before Master Shandao. According to the Pure Land school’s de facto founder. Each made substantial contributions. or whether they had read Master Shandao’s works. the thought and teaching of the 13 patriarchs inclined towards one or the other path. then it is a human construct. turning Pure Land into an independent. To varying degrees. we necessarily dwell either in its eastern half or its western one. How can they be classified under the Path of Importance. Master Daochuo explained both the Sacred Path and the Pure Land Path. In classifications relating to any Dharma school. whose branches and leaves give shade to everything around it. The tree itself. it is not possible to do so outside the two paths. however. The lineage of a school is based solely on the primary factors. while Cimin taught the Path of Importance. it is grounded in a specific space or realm. the Path of the Great Vow is the root (primary) and the . surely he emphasized both paths? Why do you say Shandao advocated the Path of the Great Vow exclusively? ANSWER: The Tiantai school classified the Dharma into four paths: Pitaka. but advocated Pure Land alone. Within the Pure Land school. Besides the 13 patriarchs. they are not a part of our lineage. is rooted in the earth. promoted the Great Vow. Master Shandao roots himself in the Path of the Great Vow. the Buddha’s underlying wish is that sentient beings recite Amitabha’s name single-mindedly. As he noted in his Commentary on the Contemplation Sutra: “The passages in the [Contemplation] Sutra on meditative and non-meditative virtues are meant only to highlight the point that rebirth is achieved through recitation of Amitabha’s name. Why is that? ANSWER: They were designated patriarchs because of their great contributions to propagation of the Pure Land tradition. Similarly. for instance. but were not included in your lineage. Consider also a large tree. Though he explicated the meditative and non-meditative virtues of the Path of Importance.” The Commentary also said. he was using them to shed light on the workings of the Great Vow.Amitabha’s Pure Land. there is always a distinction between primary and secondary elements. QUESTION: Since Master Shandao spoke of the two paths and explained the Path of Importance (seeking rebirth by dedicating merit from good deeds) according to the Contemplation Sutra. not the secondary ones. As their teaching inclined towards the Path of Importance. Likewise. But they promoted only the Round teaching. all prominent advocates of Pure Land can be put into one or the other category. “Though preceding passages spoke of the merits of the meditative and non-meditative virtues.” QUESTION: Yanshou and other masters achieved the status of Pure Land patriarchs. Distinctive and Round (perfect). Tanluan and Daochuo. Common. leaving important writings to posterity. The two paths complement and complete each other. there are only Nagarjuna and Vasubandhu in India. which in turn enhance the root. QUESTION: Why are masters such as Fazhao. As for Master Shandao. QUESTION: The Amitabha Sutra is a core (primary) sutra of the Pure Land school. So long as they are in harmony with prevailing historical conditions. Therefore we make reference only to the Path of the Great Vow while determining lineage. Accordingly. Therefore they remain within the confines of the Path of Importance. Such works as Master Lianchi’s Commentary on the Amitabha Sutra and Master Ouyi’s Explication of the Amitabha Sutra were influenced by the classifications of other schools. its core focus is on name-recitation according to Amitabha’s Fundamental Vow. but also made great contributions to Great Vow thought.” But without the Path of the Great Vow. Daochuo and Shandao in China. especially as it speaks solely of recitation of Amitabha Buddha’s name. not only is his In Praise of Dharma Practices – explicating the Amitabha Sutra – a part of the Great Vow Path. the situation of “Pure Land dominating the other schools” would not exist. but so is his treatise on the Contemplation Sutra. not included in the lineage? ANSWER: The meaning of lineage is such that those selected for inclusion not only promoted the Path of the Great Vow exclusively. we would not have “all schools converging with the Pure Land school. If not for the Path of Importance. even indispensable. Though that work speaks of the meditative and non-meditative virtues. How can they be classified among the branches and leaves of the Path of Importance? ANSWER: Though the sutra they explicate is a primary text. Masters Lianchi and Ouyi both wrote commentaries on it.Path of Importance are the branches and leaves (secondary). they are significant. They constitute a single entity. As in the case of a tree. QUESTION: Are the branches and leaves of the Path of Importance of little significance then? ANSWER: The teachings of the various patriarchs all have their particular timeliness and special circumstances. who was both a patriarch and an advocate of the Great Vow Path. and Tanluan. the root gives rise to the branches and leaves. they do not thoroughly illuminate the purpose of Amitabha Buddha’s Fundamental Vow. working together to teach sentient beings. . their expositions remain entirely within the Path of Importance. . their contributions and status surpass those of standard patriarchs. made key contributions to Pure Land thought and are recognized as lineage masters. Since the two are lineage masters. Their standing does not depend on traditional rankings.QUESTION: Tanluan and Daochuo taught extensively. Why aren’t they listed among the 13 patriarchs? ANSWER: In truth. there are many factors behind historical traditions.