Three principal sutras underpin the Pure Land path. They are the Infinite Life Sutra (also called the Longer Sutra), the Contemplation Sutra, and the Amitabha Sutra (also called the Shorter Sutra). They serve as the doctrinal basis and practical guide for all practitioners of the Pure Land school.

       Although in all three sutras, the Buddha teaches the same path to rebirth in Amitabha’s Pure Land, he addresses a unique primary audience – the person most ready to understand and embody that specific teaching – in each assembly.

       Let’s examine it closely.

Three Audiences, Three Purposes

       Who are the primary audiences in the three sutras?

       In the Longer Sutra, it is Bodhisattva Maitreya, a sage at the penultimate stage before Buddhahood.

       In the Contemplation Sutra, it is Queen Vaidehi, an ordinary woman burdened by afflictions.

       In the Shorter Sutra, it is Venerable Shariputra, foremost in wisdom among the Buddha's disciples.

       They each perform a different role and achieve different purposes.

The Infinite Life Sutra: Supreme Benefits

       The Longer Sutra focuses on the extraordinary benefits and merits of the Pure Land path. It explains that those reborn in the Pure Land “will all become Bodhisattvas like Maitreya, destined for Buddhahood in their next lifetime.” In other words, everyone reborn there will ultimately attain full enlightenment.

       This supreme benefit is detailed throughout the sutra, particularly in Amitabha's 11th and 22nd Vows among his Forty-Eight Vows: "Those reborn in my land shall all reach the stage of being one lifetime removed from Buddhahood and ultimately reach nirvana”—meaning the state of Buddhahood itself.

       This sutra tells us that upon rebirth, all beings become endowed with infinite light and infinite life, just like Amitabha Buddha. Only a great Bodhisattva like Maitreya can fully believe, thoroughly understand, and perfectly practice these teachings. This is why the Buddha taught this sutra to him specifically. Yet ordinary beings like us, once reborn in the Pure Land, receive these same benefits.

The Contemplation Sutra: Designed for Ordinary Beings

       The Contemplation Sutra shows that the primary target of deliverance by Amitabha is we, ordinary beings burdened with heavy karmic obstacles and endless afflictions.

       In the current Dharma-Decline Age, our karmic obstacles are numerous and our defilements run deep. The longer we practice the Dharma, the more we realize that every day is filled with afflictions and delusions. Every day, greed, hatred, and ignorance surface. In fact, our every thought and intention are nothing but transgressions, and every one produces karmic consequences.

       For afflicted ordinary beings like us who yearn for liberation, the simplest path is rebirth through reciting Amitabha's name. With sincere faith, earnest aspiration, and devoted recitation, rebirth is assured. This is due to Amitabha's great compassion and loving kindness toward all sentient beings.

The Amitabha Sutra: The Choice of the Wise

       The third sutra, the Amitabha Sutra, was taught for the wise. It guides us to choose the single practice of reciting Amitabha’s name from among the vast array of Buddhist teachings.

       Why focus on this one practice? The reality is that other paths are simply too difficult for ordinary beings. Ascetic practices? Beyond most of us. Becoming a monk or nun? Not everyone's calling. Sure, you might say, "But I can practice at home!" True enough, but let's be honest—surrounded by worldly temptations and wrestling with greed, anger, and delusion, how far can we really get? The traditional requirements—generating bodhicitta, accumulating merit, undertaking arduous practices—are tall orders for most of us.

       Ordinary beings lack wisdom and often feel lost. The Amitabha Sutra instructs us clearly: choose exclusive Amitabha-recitation. "Upon hearing of Amitabha Buddha, one should single-mindedly uphold his name." All other practices yield comparatively limited merit and should be relinquished. Only those with true wisdom choose this path—which is why it was taught to Shariputra, the wisest disciple.

       Of all Buddhist practices, the Pure Land path of Amitabha-recitation is the simplest yet most beneficial. It's universally accessible—whether monastic or lay, afflicted or pure, veteran or novice. The Infinite Life Sutra reveals its unparalleled benefit; the Contemplation Sutra attests to its simplicity. But faced with numerous practices, how should we choose?

       Ordinary beings lack the wisdom to decide and end up paralyzed by choice. The Amitabha Sutra cuts through this confusion: "Upon hearing of Amitabha Buddha, single-mindedly uphold his name." Everything else falls short—let it go.

       Here's the thing: choosing to focus solely on Amitabha-recitation is itself a mark of supreme wisdom.

       "But wait," you might say, "I'm no scholar. I can barely read the sutras. I don't understand half the doctrinal concepts. Where's my wisdom?"

       Your wisdom lies precisely in your choice to recite the name of Amitabha Buddha. This simple act is profound wisdom in action.

       Think about it: Shariputra, foremost in wisdom, chose this path above all others. He let go of everything else to place complete faith in Amitabha's forty-eight vows. As the Amitabha Sutra states: "All beings should believe in this scripture of inconceivable merit, protected and kept in mind by all Buddhas."

       When we devote ourselves to reciting Amitabha’s name exclusively, something remarkable happens: all Buddhas watch over us, all bodhisattvas protect us. We receive their blessings and support.

       Yes, we’re ordinary beings now. But those who practice Amitabha-recitation will be reborn in the Pure Land. Once there, we become bodhisattvas – and choosing it shows real wisdom.

       The Infinite Life Sutra says it well: "How rare it is to find someone with the wisdom of faith!"

       Think about it –  many Bodhisattvas don’t even believe in the Pure Land teaching, yet here we are, ordinary beings who do believe. To trust that reciting Amitabha’s name leads to rebirth, to have faith in this path – this is the highest wisdom there is.

       But here’s the thing: this wisdom isn’t ours. It’s the Buddha’s wisdom working through us. 

       As Master Yinguang taught, Amitabha reciters “unconsciously resonate with the Buddha’s wisdom and naturally align with this wondrous path."

       What does it mean to "unconsciously resonate" and "naturally align"? It means that through recitation, we're mysteriously attuned to the Buddha's wisdom without even realizing it. Here's why:

       Every Buddha throughout the universe attained enlightenment through Amitabha-recitation. Every single one praises Amitabha's inconceivable virtues. So when we devote ourselves to reciting his name, we're doing something profound—we're acting in accordance with Amitabha's forty-eight vows, harmonizing with the praise of all Buddhas, and following Shakyamuni Buddha's guidance.

       This isn't ordinary wisdom—this is wisdom of the highest order! Someone might study countless sutras and master Buddhist philosophy, but without practising Amitabha-recitation, they still fall short of the wisdom possessed by those who simply recite the name with faith.

Three Features of the Pure Land Path

       The three sutras, taught to different audiences, together reveal three essential features of the Pure Land teaching:

       First, extraordinary and supreme benefit—directly leading to attainment of Buddhahood.

       Second, utmost simplicity—requiring only recitation of Amitabha's name.

       Third, universal compassion—specifically designed for ordinary beings.

       These three qualities define the essence of the Pure Land Dharma.

       As Master Yinguang characterized it: Easy to practice, supreme in result; light in effort, swift in effect.

       The practice is universally accessible—anyone can recite the Buddha's name. Yet its achievement is unrivaled—upon rebirth, all become Bodhisattvas equal to Maitreya.

       That covers the basics of who the Buddha was addressing in each of the three sutras. But here’s the question: Why did Shakyamuni Buddha need three separate sutras to teach the Pure Land Dharma? Why tailor the teaching to three distinct audiences?

       This arrangement has deep meaning. While each of the three sutras presents a complete teaching, they emphasize different aspects and complement one another perfectly.

       Take the Infinite Life Sutra. It goes into great detail about Amitabha’s forty-eight vows and the splendid merits and virtues that adorn the Pure Land. By addressing bodhisattvas, the Buddha reveals that Pure Land practice is the bodhisattva path – the very road to Buddhahood. It showcases the sublime aspects of the teaching.

       But what about ordinary beings?  Can they reach the Pure Land too? The Longer Sutra does mention that beings of all three tiers who single-mindedly recite Amitabha’s name can attain rebirth, but this isn’t the main focus. The teaching is primarily directed at bodhisattvas, with relatively little addressed to ordinary beings.

       Most people would find this hard to grasp. So the Buddha taught the Contemplation Sutra, specifically explaining to ordinary beings how Amitabha-recitation leads to rebirth. This made the Pure Land path accessible to regular folks. But then some might think: “If even ordinary beings can practice this, it must be a low-level teaching, something lacking in wisdom.”

       That’s why we have the Amitabha Sutra – to make clear that choosing the Pure Land path, dedicating oneself to Amitabha-recitation is the choice of the wise. Only those with great wisdom, extraordinary wisdom, will choose this path.

       Looking at the three sutras together, we see the complete picture:  Pure Land practice offers supreme benefits, welcomes practitioners of every capacity, and is the path chosen by the truly wise. From bodhisattvas at the highest levels of cultivation down to beings guilty of the gravest transgressions – every single one is embraced by Amitabha's compassionate vow to save all beings.

       We often praise the Buddha's compassion and speak of the inconceivable power of his vow, but where do we see this in action?

       Right here – in his determination to save both bodhisattvas and ordinary beings alike. When we practice the Pure Land path, it doesn’t matter whether we’re advanced practitioners or beginners, whether we’re brilliant or simple-minded. Every single one of us will be reborn in the Buddha's Pure Land of Reward. There we’ll be equal to Maitreya Bodhisattva himself, dwelling at the stage just one lifetime before Buddhahood, endowed with infinite light and infinite life.

 

(Translated by the Pure Land School Translation Team;
edited by Householder Fojin)