An excerpt from the Chapter of the Profound Meaning in the Commentary on the Contemplation Sutra: 

The underlying intention of the Buddha is too great and deep for practitioners to understand. Even the Three Benevolent Sages and the Ten Sacred Beings cannot guess or glimpse its meaning. How dare petty ordinary beings like us say we know his aim or inclination!
Let’s lift up our eyes. Shakyamuni repatriates us on one side, while Amitabha welcomes us on the other. One calls us to come, and the other tells us to go. How can we not go? We need only follow the teaching with due diligence for the rest of our lives.
As soon as we discard our impure bodies, we will realize the eternal happiness of Dharma Nature as soon as we reach the Pure Land.

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An excerpt from the Chapter of the Profound Meaning in the Commentary on the Contemplation Sutra:

Contemplation means illumination. With the mind-hand of pure faith, hold the light of wisdom, always illuminating the circumstantial and direct rewards in Amitabha’s Pure Land.

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An excerpt from the Chapter of the Profound Meaning in the Commentary on the Contemplation Sutra:

To distinguish and explain the difference in objectives and in teaching:
The objective of the Vimalakirtinirdesa Sutra is to explain the inconceivable emancipation; and the objective of the Mahaprajna Sutra is to explain the wisdom of emptiness. These are but two examples.
The objective of the Contemplation Sutra is the Samadhi of Contemplation of Amitabha Buddha, as well as the Samadhi of Amitabha-recitation. Its substance is rebirth in the Pure Land through dedication and aspiration with singleness of mind. In addition, it speaks of the teachings of Theravada and Mahayana.
Question: Between these two “stores” (canons, teachings), in which one is this Sutra included?
Answer: This Sutra is included in the Bodhisattva Canon, and it is stored under the category of the Sudden Teaching.

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An excerpt from the Chapter of the Profound Meaning in the Commentary on the Contemplation Sutra: 

The teaching of rebirth in the Land of Bliss through meditative virtues was requested by Vaidehi, while that through non-meditative virtues was given by the Buddha without being requested by anyone.

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An excerpt from the Chapter of the Profound Meaning in the Commentary on the Contemplation Sutra:

This Contemplation Sutra was spoken by the Buddha for ordinary beings but not sacred beings.

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An excerpt from the Chapter of the Profound Meaning in the Commentary on the Contemplation Sutra:

Because he hasn’t previously encountered virtuous circumstances in his life, he is “welcomed” by the fires of hell. However, if he encounters virtuous circumstances near the end-of-life, he is welcomed by Amitabha, the transformed Buddha. This is all because of the power of Amitabha’s vows.

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An excerpt from the Chapter of the Profound Meaning in the Commentary on the Contemplation Sutra: 

Furthermore, when we study the meanings of the text about the meditative virtues and the text about the three tiers, all of them refer to ordinary beings in the world of the five turbidities at the time of the Buddha’s passing. They are classified into nine levels according to aptitude and capacity. This is because of the difference in the karmic circumstances they had encountered.
What does it mean? The three kinds of people in the upper tier are those who come across the Mahayana teachings. The three kinds of people in the medium tier are those who come across the Theravada teachings. The three kinds of people in the lower tier are those who come across evil circumstances.
Due to their evil karma, they have to rely on the advice of a good teacher towards the end of their life, avail themselves of the power of the Buddha’s vow, and then be reborn.

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An excerpt from the Chapter of the Preface’ in the Commentary on the Contemplation Sutra: 

A mountain won’t dislike its height, and a sea won’t dislike its depth. A knife won’t dislike its sharpness, and the sun won’t dislike its brightness. A man won’t dislike kindness; an offense won’t dislike to be eradicated; a benevolent person won’t dislike morality; a Buddha won’t dislike holiness.

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An excerpt from in the Chapter of the Preface in the Commentary on the Contemplation Sutra: 

Be true and thorough in renunciation of the sufferings in the Saha world, and in aspiration for eternal happiness upon returning to the unconditioned realm!
However, the unconditioned realm cannot easily be accessed. Without any causal condition for renouncing the sufferings and afflictions in the Saha world, it is also difficult. So, we must set forth a resolution, as indestructible as a diamond, to terminate the origin of birth-and-death. If we do not accept and follow the compassionate Buddha (Amitabha), how can we not sigh in longing for renunciation and aspiration?

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An excerpt from the Chapter of the Meditative Virtues in the Commentary on the Contemplation Sutra

Among those reborn while still possessing doubt concerning Buddha’s wisdom and Name, their flower has not yet bloomed. This state is similar to an embryo that is not quite ready to be born, flower petals that are tightly closed, or like joining one’s palms together.
They still have the joy of the Dharma, without any suffering, while inside. Once the obstruction of doubt is cleared, the flower will blossom in a moment.
Then, their eyes and ears will be sharp, and their bodies will be golden. They will be presented and dressed in jeweled clothing created by bodhisattvas.
They will also achieve the Threefold Perseverance, when the light touches their body. And, they descend from the golden altar if they wish to immediately see the Buddha.
They are welcomed by other Dharma companions in the assembly, and when they see the Buddha’s face, they will praise his goodness.

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An excerpt from the Chapter of the Meditative Virtues in the Commentary on the Contemplation Sutra

In cultivating the cause of rebirth, aspirants must be of right mind, should not doubt Amitabha’s deliverance through Name recitation, and should not pursue mixed practices.
Otherwise, though they may attain rebirth, they will remain inside the tightly closed flower. This is known as rebirth in the borderland, or remaining in the embryonic palace.
Because the Bodhisattva of Great Compassion comes to reveal the Samadhi of the Flower Blossom, the obstruction due to doubt is cleared. Subsequently, the flower palace is fully opened, and one’s bodily marks become splendid. They are carried by other Dharma companions to attend the Buddha’s assembly.

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An excerpt from in the Chapter of the Meditative Virtues in the Commentary on the Contemplation Sutra

If those who believe and accept the Pure Land teaching, renounce the body that suffers endless rebirth in the Saha Land (such as the Eight Sufferings, the Five Sufferings and the suffering of the Three Wicked Realms) and they practice it immediately, one should explain it further. Use all means with full strength, without hesitation, even sacrificing one’s life. If there is one person that can renounce suffering and escape from the endless cycle of rebirth, it is called ‘genuine gratitude to the Buddha’. Why?
All Buddhas appear in the world to advise and deliver sentient beings, through various kinds of expedient means. They do not intend to ask them to refrain from doing evil and to cultivate worldly blessings, so as to enjoy human and heavenly happiness. Human and heavenly joys are just like lightning. They have to be renounced in a short while. Hence, they have to return to the Three Wretched Realms and suffer again for a long period of time.
Because of these causal conditions, the Buddhas advise them and urge them to aspire to be reborn in the Pure Land, and look forward to unsurpassed Enlightenment / Bodhi. That is the reason why I take this opportunity to urge you to vow to be reborn in the Pure Land. This is known as the original intent of all Buddhas.
For those who do not become excited, believe, and practice [upon hearing the teachings], it is said in the Sutra of Pure Enlightenment: “ Those who hear the Pure Land teachings yet seem not to hear, and those who read the Pure Land teachings yet seem not to read, we should know, they must have come from the Three Wretched Realms. Their heavy karmic obscuration has not cleared; so, they have no inclination to believe at present. The Buddha says: such a person cannot yet attain liberation.”
This sutra also says: “If a person hears of the Pure Land teaching and feels a mixture of regret and delight, and he is so electrified that his hair stands on end, he must have heard and practiced this teaching in his past lives. Now, he hears it again in this life and rejoices in it. If he practices with ‘right mindfulness / Amitabha-mindfulness,” he will certainly be reborn in the Land of Bliss.

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An excerpt from the Chapter of the Meditative Virtues in the Commentary on the Contemplation Sutra

Amitabha Buddha appears instantly upon hearing the recitation of his Name. He thus assures the rebirth of the Amitabha-reciter.

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An excerpt from the Chapter of the Meditative Virtues in the Commentary on the Contemplation Sutra

Amitabha’s appearance standing in the sky indicates that, all those who dedicate their minds to right thinking and aspire to reach his land, attain rebirth immediately.

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An excerpt from the Chapter of the Meditative Virtues in the Commentary on the Contemplation Sutra

Question: A Buddha is virtuous, respectful, and prestigious, so usually, he does not respond and take any action casually. In response to Shakyamuni’s call of Great Compassion, Amitabha appears without breaking the promise in his Fundamental Vow. Why does Amitabha stand, but not sit properly in response to Shakyamuni’s call?

Answer: This indicates that the Tathagata has an implicit intent or hidden meaning here. The Land of Saha is a realm of suffering, where a variety of normal and evil beings live together. The Eight Kinds of Sufferings are interactive and scorch each other in random ways. People disguise themselves as relatives smiling at us to disguise their covetousness.
The Six Sense Organs are “thieves” that always accompany us [to steal our merits]. The fire trenches of the Three Wretched Realms are intruders attempting to get close to us.

If Amitabha Buddha does not stand and take a step forward to deliver deluded beings, and liberate them from the prison of karmic entanglements, how could sentient beings escape from their sufferings instantly? For that reason, Amitabha reveals his constant readiness by remaining standing, rather than in the proper sitting position, to deliver those who need his help.

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An excerpt from the Chapter of the Meditative Virtues in the Commentary on the Contemplation Sutra

Actually, Vaidehi was an ordinary woman with normal defilements, her aptitude was very limited. However, through the sacred power of Shakyamuni Buddha, she was able to see and prostrate to Amitabha Buddha when he appeared.

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An excerpt from the Chapter of the Meditative Virtues in the Commentary on the Contemplation Sutra

There are three meanings for Dharma Realm: 1. Mind being omnipresent, 2. Body being omnipresent, 3. He is unobstructed. As the mind is there, the body will also appear. The body comes with the mind; so, it is known as the Body of the Dharma Realm.
“Dharma Realm” is a realm that is manifested - a realm of sentient beings. “Body” is the body that can manifest – the body of all buddhas.
“To enter into the invoking mind of each sentient being” means that, whenever sentient beings invoke and wish to see the Buddha, the Buddha knows, and through his unimpeded wisdom, he immediately appears in their minds.

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An excerpt from the Chapter of the Meditative Virtues in the Commentary on the Contemplation Sutra

Perhaps a practitioner may interpret the meaning of this Pure Land teaching about the Dharma Body from the point of view of the Mere-Consciousness teaching, or about the Pure Buddha-Nature from the perspective of Self-Nature; however, both are very wrong, because there is no similarity at all.
As it is said in the Contemplation Sutra, in contemplating the statue thirty-two marks of the Buddha are set for the purpose of expediency. As far as the Dharma Body in True-Suchness, how can it be expressed or related to any substantial mark or body?
A Dharma Body is a matter that is beyond the visualization of the eyes, and beyond comparison with others of the same kind. So, empty space is used as an analogy to express the substance of the Dharma Body.
Moreover, in the teaching of contemplation here, the directions are set in space and marks are established in form, so that the practitioners can settle their minds on these phenomena. They can’t understand the concepts of No-Mark and Mind-Detachment.
The Tathagata knows that ordinary beings in the world of turbidity in this Dharma-Ending Age, do not find it easy to settle their minds, even on the marks and forms that are established. How can they be expected to seek rebirth with detachment from any marks and forms? It is just like asking a common person, who has no paranormal power, to build and live in a house hanging in the air.

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An excerpt from the Chapter of the Meditative Virtues in the Commentary on the Contemplation Sutra

There are two kinds of “fulfillment of a wish”: one is to fulfill the wish of sentient beings – following one’s own thought, all of them should be delivered; the other is to fulfill Amitabha’s wish – illuminating perfectly, with his Fivefold Eyes and Six Paranormal Powers, so as to observe all those who can be delivered. Within Amitabha’s one thought are his body and mind. They can deliver all sentient beings equally and at the same time, so that they can receive different benefits with the Threefold Enlightenment.

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An excerpt from the Chapter of the Meaning of the Non-meditative Virtues in the Commentary on the Contemplation Sutra

The [Contemplation] Sutra says, “Firstly, the Sincere Mind.” ‘Sincere’ means true and real, so it is ‘genuine.’ It explains that all sentient beings who interpret and practice the teachings on cultivation of the bodily, verbal, and mental acts (karma) must perform them with the genuine mind.
The practitioner should not outwardly appear diligent, benevolent, and kind while bearing a mind of: deceit, hypocrisy, greed, hatred, evil views, false thoughts, or of hundreds of cunning tricks, and fraudulent ideas. Because it is so difficult to change these wicked inherent qualities, all of his acts are the same as those done by serpents and scorpions.
Though he commences to practice in the threefold karma, his actions are called ‘virtues mixed with poisons’, ‘untrue and unreal practices’ and cannot be called ‘real karma.’
Even if we settle ourselves and commence our practice earnestly and diligently, endeavoring with body and mind, striving without a moment’s rest, as if our very heads had caught fire, all of this would still be called ‘virtue mixed with poison.’ If we wish to dedicate such practices to be reborn in the Pure Land of the Buddha, we could never accomplish it.
When Amitabha Buddha cultivated the bodhisattva practices of the threefold karma in his causal ground, he always, in every single instant, performed them with a genuine mind.
Thus, all of the merits and virtues that he cultivated for sentient beings [benefiting others], and his pursuit of perfect Enlightenment [self-benefiting], are real.

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An excerpt from the Chapter of the Meaning of the Non-meditative Virtues in the Commentary on the Contemplation Sutra

Further, it is to believe deeply and decidedly that Shakyamuni Buddha leads people to aspire for the Pure Land, by teaching in the Contemplation Sutra, the Three Meritorious Deeds (three types of meritorious conduct), the nine levels of beings, and the two kinds of virtues - meditative and non-meditative. He also accomplishes this by verifying and praising Amitabha's two kinds of fulfillment - direct reward and circumstantial reward, which arouse our admiration and aspiration.
Further, it is to believe deeply and decidedly that various buddhas of the ten directions, as many as the sands of the Ganges, verify and urge all sentient beings to resolve the issue of rebirth.
Further, I would sincerely hope that all [Pure Land] practitioners can believe in a single-minded manner, the Buddha’s words alone, and firmly resolve to rely on this practice, even at the cost of their bodily lives: to act upon it immediately, to cast aside what the Buddha directs us to cast aside, and practice what the Buddha teaches us to practice. These are known as the Buddha’s teachings, following the Buddha’s intention, and following the Buddha’s vow. It is also known as being a true disciple of the Buddha.

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An excerpt from the Chapter of the Meaning of the Non-meditative Virtues in the Commentary on the Contemplation Sutra

Deeply believe the Buddha’s words alone, and follow his teachings. Don’t believe and follow any non-matching bodhisattva teachings that may hinder us with doubts, lead us into a maze of confusion, and cause us to lose the great benefit of attaining rebirth.
Further, the deep trust that is associated with the deep mind is to decidedly perform practices in accord with the Buddha’s teaching. It means to cast out doubt and error forever, and to never be disturbed, discouraged or dissuaded by those of different understanding, different practice, distant teachings, distant views, or distant disciplines.

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An excerpt from the Chapter of the Meaning of the Non-meditative Virtues in the Commentary on the Contemplation Sutra

Moreover, those dedicating merits and aspiring to rebirth must be decisive and genuine, and fully believe they can attain assured rebirth.
One’s deep faith should be like a diamond: unable to be moved, confused, or destroyed by persons who have different views, different teachings, other interpretations, or other practices. One must be single-minded and determined in taking refuge and moving forward. One should not take alternative paths or fall back upon hearing others’ words. One should not be frightened or lose strength, turn back or abandon the path, as he will immediately lose the great benefit of rebirth.

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An excerpt from the Chapter of the Meaning of the Non-meditative Virtues in the Commentary on the Contemplation Sutra

If a person wishes to study the theory in the Buddhist teachings step by step (from the status of an ordinary being up to that of a sacred being,) until he attains the fruition of Buddhahood. He should not cease his learning until he has become free of all obstructions.
If a person wishes to study Buddhist teachings in practice, he must follow a reliable way that takes his capacity into account. He will gain more if he makes less effort through his own discretion.

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An excerpt from the Chapter of the Meaning of the Non-meditative Virtues in the Commentary on the Contemplation Sutra

At this moment, his fear and panic are beyond words. Reflecting further, he thinks: “If I turn back, I will die. If I remain here or press on across the River [of Fire and Water], I will also die. As it is the only way of survival, I have no choice but to attempt a crossing on the path and go forward. Since the path exists, it surely must be possible to walk across it!”
As he decides on this course, he suddenly hears a voice from the eastern bank: “O traveler, be firm in your resolution to cross over on the white path, and you will slip the clutches of death! But if you tarry where you are, you will immediately die!”
He then hears a voice from the western bank: “O traveler, with singleness of mind and right attention, go forward at once. I will protect you! Do not be afraid of falling into the perils of fire or water!”
Thus, hearing one voice from the east exhorting him onward, and another from the west imploring him to cross, he rouses himself and strengthens his resolve to go straight forward on the white path. Thus, he goes forward, letting no doubt or timidity find harbor in his mind.

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An excerpt from the Chapter of the Meaning of the Non-meditative Virtues in the Commentary on the Contemplation Sutra

[Re Master Shandao’s Parable of Two Rivers and a White Path]

The voice calling out from the eastern bank and exhorting the traveler to go forward to the West is the Buddha Shakyamuni. The traveler hearing the voice represents all sentient beings blessed with the karmic conditions to hear and find Shakyamuni’s teachings, even though the Buddha is no longer in the world and we cannot see him.
The voice calling out from the western bank is the Buddha Amitabha, expressing his wish to deliver all beings through his Vow.

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An excerpt from the Chapter of the Meaning of the Non-meditative Virtues in the Commentary on the Contemplation Sutra

And, what we speak of as “dedication” means that, after rebirth in that land, one will return with great compassion to the cycle of birth-and-death, to teach and deliver sentient beings. This is also called ‘dedication.’

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An excerpt from the Chapter of the Meaning of the Non-meditative Virtues in the Commentary on the Contemplation Sutra

‘Seven days’ (as said in the Amitabha Sutra) may refer to time in this world, not seven days in that land (the Land of Bliss). Seven days lapsed in this world is a short while, like a flash of time in one thought. We certainly ought to know this.

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An excerpt from the Chapter of the Meaning of the Non-meditative Virtues in the Commentary on the Contemplation Sutra

Those who deeply believe in mortal suffering will not commit the same offence again. Those who deeply believe the Pure Land is a realm of unconditioned joy will never retrogress or lose their determination.

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An excerpt from the Chapter of the Meaning of the Non-meditative Virtues in the Commentary on the Contemplation Sutra

All virtues [that he used to practice in the past] above seem to be useless, however, once the dying person is determined to renounce suffering and aspires to be reborn in the realm of all buddhas, he will quickly fulfill the great compassionate vows and practices of bodhisattvas. He will return to the realm of birth-and-death, and universally deliver all sentient beings. That is why it is called ‘awakening of the Bodhi Mind.’

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An excerpt from the Chapter of the Meaning of the Non-meditative Virtues in the Commentary on the Contemplation Sutra

Though the practitioner sees the holy appearance of the Buddha, he doubts whether he can be reborn. In response all the sacred beings tell him unanimously, “I come to welcome you!”

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An excerpt from the Chapter of the Meaning of the Non-meditative Virtues in the Commentary on the Contemplation Sutra

Amitabha comes with a multitude of bhiksus (Sravakas), but no Bodhisattvas. This is because the aspirants are of Sravaka roots, which respond to the respective Sravakas.

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An excerpt from the Chapter of the Meaning of the Non-meditative Virtues in the Commentary on the Contemplation Sutra

Question: Why are the offenses of a thousand eons only eradicated by hearing the twelve divisions of the sutras; but, the offenses of five million eons are eradicated by reciting the Buddha’s Name once? Please explain?

Answer: A person who has committed numerous offenses bears a heavy karmic burden and, as he approaches death, he is under great pressure. Though a kind advisor recites many sutras, he cannot understand any, because his mind is distracted, unsteady, and shallow.

Recitation of the Buddha’s Name is a simple single practice. Because of this, it is easier to focus the mind on it. Thus, he is instructed to recite the Buddha’s Name with right mindfulness. In this way he can clear the offenses accumulated over many eons.

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An excerpt from the Chapter of the Meaning of the Non-meditative Virtues in the Commentary on the Contemplation Sutra

As soon as the practitioner recites the Name, Amitabha manifests a multitude of sacred beings to appear in response.

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An excerpt from the Chapter of the Meaning of the Non-meditative Virtues in the Commentary on the Contemplation Sutra

What is heard from the manifested Buddha’s praise concerns “the merits of reciting Amitabha’s Name.” Hearing sutras is not mentioned. What is the underlying wish of the Buddha? It is merely to advise people to recite Amitabha’s Name exclusively with right aspiration, because this guarantees rebirth. This is different from other miscellaneous and distracted karmic practices for rebirth.
It should be noted that this Sutra and other Pure Land sutras widely praise the merits of name-recitation everywhere, and urge people to recite Amitabha’s Name for rebirth and in order to attain important benefits.

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An excerpt from the Chapter of the Meaning of the Non-meditative Virtues in the Commentary on the Contemplation Sutra

In regard to Amitabha’s merits and virtues, whether for a virtuous or non-virtuous person; upon hearing [and believing in] Amitabha’s Name, his karmic offenses accumulated during many eons are eradicated.

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An excerpt from the Chapter of the Meaning of the Non-meditative Virtues in the Commentary on the Contemplation Sutra

There is no retribution if there is no karma; there is no effect if there is no cause. If the causal karma is unhappiness, how can the retributive effect not be suffering? If the cause of evil karma is still in effect, the retributive suffering is not yet finished.

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An excerpt from the Chapter of the Meaning of the Non-meditative Virtues in the Commentary on the Contemplation Sutra

Question: Among Amitabha Buddha’s 48 vows there are exclusions for those who commit the Five Gravest Transgressions and slander the Right Dharma. They cannot attain rebirth. However, here in the passage on rebirth for those in the lowest level  in the low tier, those slandering the Right Dharma are excluded; but, it embraces those who have committed the Five Gravest Transgressions. What does this mean?

Answer: As said in the 48 vows for rebirth, there are exclusions for those who commit the Five Gravest Transgressions and slander the Right Dharma. The karmic obstructions carried by those in this group are extremely heavy. If sentient beings commit them, they will directly fall into Avici Hell, to suffer there for many eons. Thus, the Tathagata is afraid for those who commit these two wrongdoings and advises them against it. However, this doesn’t mean that he does not embrace them.
Further on in the passage on rebirth for those in the lowest level of the low tier, those who commit the Five Gravest Transgressions are taken into account; but, those slandering the Right Dharma are excluded. As they have committed the Five Gravest Transgressions already, the Buddha doesn’t abandon them to reincarnate [in the cycle of birth-and-death]. The Buddha returns to embrace them with his great compassion. However, as they haven’t committed the offense of slandering the Right Dharma, the Buddha warns them to refrain from doing so. He says, “If you slander the Right Dharma now, you cannot attain rebirth in the Pure Land at this time.” If they have already, they must wait to be embraced and delivered.
Though they attain rebirth, their flowers remain closed for many eons. While in that state they will have three kinds of obstructions: 1. they cannot see the Buddha and the sacred beings, 2. they cannot hear the Right Dharma, 3. they cannot participate and make offerings. Apart from these three, they do not have any other kinds of “suffering.” The Sutra says, “Like the Bhiksu, they dwell in the joy of the Third Dhyana Heaven.”

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An excerpt from the Chapter of the Meaning of the Non-meditative Virtues in the Commentary on the Contemplation Sutra

As death nears, a sinner’s mind is focused on his suffering. For this reason he cannot mentally invoke Amitabha’s name. A kind advisor is aware of his difficulty and teaches him to recite Amitabha’s Name.

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An excerpt from the Chapter of the Meaning of the Non-meditative Virtues in the Commentary on the Contemplation Sutra by Master Shandao

If we have right mindfulness (of assured rebirth through exclusive Amitabha-recitation) near the end-of-life, a golden lotus flower will come to carry us to the Land of Bliss.

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An excerpt from the Chapter of the Meaning of the Non-meditative Virtues in the Commentary on the Contemplation Sutra

Those of the lowest level of the low tier have the fewest virtuous roots.
They commit the Ten Unwholesome Deeds and the Five Transgressions due to greed and hatred.
They also steal the property of the Sangha and slander the right Dharma. They have not yet repented nor regret what they do.
When one of them is dying, he experiences all kinds of suffering.
Just as the flames of hell appear in front of him, he meets a virtuous advisor with a good knowledge of rebirth.
The advisor urges him to exclusively recite Amitabha’s Name.
Subsequently, following his voice, Amitabha and the bodhisattvas arrive.
Inclining wholeheartedly toward the Buddha, with singleness of mind he enters a jeweled lotus flower.

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An excerpt from the Chapter of the Meaning of the Non-meditative Virtues in the Commentary on the Contemplation Sutra

By merely hearing Amitabha’s Name of the Threefold Body, a person can clear his karmic sins accumulated over many eons, not to mention if he takes refuge in Amitabha with right mindfulness [of rebirth through exclusive recitation]. How can he not attain confirmation and assurance?

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An excerpt from the Chapter of the Meaning of the Non-meditative Virtues in the Commentary on the Contemplation Sutra

The Samadhi of Amitabha-Recollection / Amitabha-Recitation is not an ordinary practice as compared with the other assorted virtues. Its functional capacity is splendid and transcendent. If a person recites Amitabha’s Name without ceasing, he is as rare as the “Pundarika” (a white lotus-flower).
“Pundarika” means a good, rare, and wonderful flower among humankind. It is also known as the legendary Flower of “Cai”.
Those who exclusively recite Amitabha’s Name are always accompanied by Avalokitesvara and Mahasthamaprapta, as if they are their shadows. They are like close relatives, good friends, and advisors. We receive these great benefits in this life and, at the end of this life, we immediately enter Amitabha’s home - the Pure Land. Once there, we can hear the Dharma for as long as we like and make offerings to the Buddhas in person. As the cause is perfect and the rewards are complete, how can we foolishly delay taking our seat in that Dharma hall?

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An excerpt from the Epilogue the Commentary on the Contemplation Sutra

I have noticed that it is difficult to come across a real school of Buddhism and the important teaching of Pure Land. It is my wish that all living beings in the Five Realms are able to be reborn; therefore, I urge them to deeply listen to this teaching for future generations.

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An excerpt from the Epilogue in the Commentary on the Contemplation Sutra

I now wish to disclose the essential meaning of the Contemplation Sutra, which is definitive at all times.

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An excerpt from the Chapter of the Meaning of the Non-meditative Virtues in the Commentary on the Contemplation Sutra

I hope all beings who hear [the Dharma] can believe, and all sentient beings who read [the Dharma] can aspire to be reborn in the West.
The Commentary [on the Contemplation Sutra] is already certified by the Buddhas to be ultimate and definitive; thus, one should not add to it or delete from it by one sentence, or even one word. Those who make copies of it should accept it as a sutra.
One ought to be aware.

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An excerpt from the ‘Dharma School of Contemplation and Recitation’

When they [those of the lowest level in the low tier] get serious illness and wish to die, they come across a good advisor who teaches them to recite Amitabha’s name by ten times. In repeated recitation, 8 billion eons of heavy mortal offenses are eradicated.

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An excerpt from the ‘Dharma School of Contemplation and Recitation’

Shakyamuni appeared in the world in order to deliver sentient beings burdened with the five kinds of turbidity. This means he reveals, with kindness and compassion, the cause of the Ten Evils and the sufferings of retributions in the Three Evil Realms. He enlightens, with equality and wisdom, all human and celestial beings, to dedicate their merits and aspire to be reborn in Amitabha’s Buddha-land.

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An excerpt from the ‘Dharma School of Contemplation and Recitation’

All past buddhas who uphold the Samadhi of Amitabha-Recitation, supplemented with the Four Matters, rejoice in achieving Buddhahood. The present buddhas in the ten directions also contemplate the Samadhi of Amitabha-recitation as their upholding practice, supplemented with the Four Matters, and rejoice in cultivating Buddhahood. The future buddhas also uphold the Samadhi of Amitabha-Recitation, supplemented with the Four Matters, and rejoice in cultivating Buddhahood.

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An excerpt from the ‘In Praise of Dharma Practice’

Only a Buddha knows the realm of all Buddhas. The essence of a Buddhaland cannot be conceived by ordinary beings. Buddhas manifest their threefold bodies and their own pure lands for the purpose of delivering sentient beings. There is no difference with respect to the substance of their teachings and no difference between their pure lands, as all are made available to those who wish to come for enlightenment.
However, ordinary beings have confused thoughts, and they have no grounds for entrusting or settling. In this respect, Shakyamuni Buddha and other buddhas do not cease being compassionate. They all point to the Land of Bliss, about ten thousand billion Buddha-lands to the West of us.
The name of the Buddha of that land is Amitabha. He teaches Dharma there every day. That land is pure and adorned with four kinds of virtues. There is absolutely no unkind speech, no discrimination, no suffering, and no afflictions, as all inhabitants are equal.
Humans, celestial beings, wholesome, and unwholesome beings, all shall be reborn. In the Pure Land nothing separates them. They all walk the irreversible path to Buddhahood.
Why is this so? It is because Amitabha Buddha, while he was still in the causal ground, gave up becoming a king, and left home to practice the Dharma. With his wisdom and compassion, he made 48 vows before Lokeshvararaja Tathagata.
With recourse to Amitabha’s vow power, even those who commit the Five Gravest Transgressions and the Ten Unwholesome Deeds, can still be reborn with all of their offenses eradicated. Those who slander the Dharma and those who have no roots of virtues can also be reborn, as long as they aspire to rebirth.

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An excerpt from ‘In Praise of the Rite of Rebirth’

Deep Mind is genuine faith. We know we are ordinary beings full of afflictions, with no fertile roots of virtues. This causes us to reincarnate within the Three Domains and makes us unable to leave this burning house. However, we now believe in and accept Amitabha’s Great Fundamental Vow, which teaches us that, by reciting his Name ten times or even once, our rebirth is assured. For these reasons it is called the Deep Mind.

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An excerpt from ‘In Praise of the Rite of Rebirth’ by Master Shandao

Question: Why are we not asked to practice contemplation; but, instructed to exclusively recite the Name? What is the meaning of this?

Answer: It is because sentient beings bear heavy karmic obstructions and their minds are too coarse to see the fine scenes and phenomena in the Pure Land. Because our mental focus is wavering and unsteady, it is too difficult to achieve any results in contemplation. With great compassion the great sage (Shakyamuni Buddha) directly advises us to exclusively recite Amitabha’s Name. He does this because of the easiness of Name-recitation. Those who exclusively recite Namo Amitabha Buddha are assured of rebirth in this lifetime.

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An excerpt from ‘In Praise of the Rite of Rebirth’

Questions: All Buddhas realize the Threefold Body, and their fruition in wisdom and compassion are equally complete. Thus, there are no differences in these respects. Because of this, we should be able to be reborn in a Buddha’s realm if we prostrate to and recite any Buddha’s name. Why does Shakyamuni Buddha then only praise the Buddha in the West, and advise us to exclusively prostrate to and recite his Name exclusively? What is the meaning of this teaching?

Answer: What all Buddhas realize is indeed the same and equal. However, with respect to their vows and practices, each Buddha has his own causal conditions. Amitabha Buddha made a profound and weighty vow to embrace all beings with his light and transform them through his Name. He asks only that they have faith, aspire to rebirth in his Pure Land, and recite his Name.
Whether one recites for an entire lifetime, ten times, or even just once, attaining rebirth is easy because of the power of Amitabha’s Vow. That is why Shakyamuni and all other Buddhas advise us to aspire to be reborn in the Western Land, and not other pure lands.

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An excerpt from the ‘In Praise of the Rite of Rebirth’

Ten out of ten, a hundred out of a hundred of those who sustain the practice of Amitabha-recitation and recite consistently throughout their lives will be reborn. Why?
It is because one has right mindfulness without interference or disturbance by other assorted external factors.
It is because it corresponds to Amitabha’s Fundamental Vow.
It is because it does not violate Shakyamuni Buddha’s teaching.
It is because it accords with buddhas’ sayings.
If one gives up exclusive Amitabha-recitation and cultivates a variety of mixed virtues, the chance of being reborn is less than one or two out of a hundred, or three to five out of a thousand. Why?
It is because one’s right mindfulness is lost due to the interference / disturbance of assorted external factors.
It is because the cultivation of assorted virtues does not correspond to Amitabha’s Fundamental Vow.
It is because it does not abide by Shakyamuni Buddha’s teachings.
It is because it does not accord with buddhas’ sayings.
It is because one’s mindfulness is always interrupted by scattered thoughts.
It is because remembrance and recollection are interrupted.
It is because one’s dedication and aspiration are not sincere and earnest.
It is because of the interruption by greed, hatred and false views.
It is because of the lack of repentance and regrets for one’s faults.
It is because of the lack of continuous gratitude to Amitabha Buddha.
It is because of arrogance and irreverence, and the constant fixation on worldly fame and achieving benefits though reciting Namo Amitabha Buddha.
It is because of remoteness from virtuous practitioners, and keeping oneself from others.
It is because one becomes attracted to the miscellaneous practices that may prevent oneself and others from rebirth in the Land of Bliss. 
Why? I personally see and hear about all of these: monastics and householders in various areas have different interpretations and practices. So, some practice exclusive Amitabha recitation and some pursue miscellaneous practices. However, among those who practice exclusively, ten out of ten are reborn; while among those who practice miscellaneously, not even one out of a thousand is reborn.
I sincerely hope all aspirants think seriously and thoroughly about these matters. Having been born as a human in this life and aspiring to be reborn in that land, you should diligently recite Amitabha’s Name while walking, standing, sitting, or lying down. Continue day and night until the end of your life.
Although practicing throughout your entire life seems a bit painful, when your life ends you will be reborn in the land of bliss. Then, you will enjoy unconditioned happiness there for countless eons and achieve Buddhahood without further reincarnation. What could be more exciting than this? One should know.

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An excerpt from the ‘In Praise of the Rite of Rebirth’

The Sutra of the Ten Rebirths says, “When those who exclusively invoke Amitabha Buddha in the Western Pure Land aspire to be reborn, that Buddha immediately sends 25 bodhisattvas to protect and embrace them. While walking, sitting, standing, lying down, during day time, night time, at all times, and in all places, they will not be exposed to evil ghosts and demons.
As the Contemplation Sutra says, “If any person invokes Amitabha’s Name, prostrates to Amitabha Buddha, and aspires to be reborn in his Land of Bliss, that Buddha will immediately send numerous manifestation buddhas, and numerous manifestations of Avalokiteshvara and Mahasthamaprapta bodhisattvas to come and protect him.
In addition to the 25 bodhisattvas mentioned previously, all of them gather around those [Amitabha-recitation] practitioners in hundreds and thousands of layers. They stay with them whenever and wherever, and under all circumstances (whether they are walking, standing, sitting, or lying down). As there are so many benefits offered by Amitabha Buddha, all people should truly aspire to be reborn in his Pure Land.