Can The Extremely Evil Reach Pure Land?

Question: The Immeasurable Life Sūtra says that ‘excluded [from possibility of birth in Pure Land] are those who created the Five Heinous Transgressions, who slandered against the right Dharma’ in the 18th Vow of Āmítuófó [as below], while the Contemplation Sūtra says those who attain birth in Pure Land as the lowest level of the lowest grade can also be beings who created karma that is immoral, via the Five Heinous Transgressions. How do we reconcile what seems to be a contradiction? Here are the sūtra excerpts:

设我得佛，十方众生，至心信乐，欲生我国，乃至十念，若不生者，不取正觉。唯除五逆，诽谤正法。

–《无量寿经》

If I attain Buddhahood, [of the] ten directions’ sentient beings, [with the] sincere mind [of] joyful faith, desiring birth [in] my land, and even [with] ten thoughts, if [there are] those not born [there, I shall] not obtain Right Awakening. Only excluded [are those with the] Five Heinous [Transgressions, who] slandered [the] Right Dharma.

– Immeasurable Life Sūtra

佛告阿难及韦提希：下品下生者，或有众生，作不善业，五逆十恶，具诸不善，如此愚人，以恶业故，应堕恶道，经历多劫，受苦无穷。如此愚人，临命终时，遇善知识，种种安慰，为说妙 法，教令念佛，彼人苦逼，不遑念佛。善友告言：汝若不能念彼佛者，应称无量寿佛。如是至心，令声不绝，具足十念，称南无阿弥陀佛。 称佛名故，於念念中，除八十亿劫生死之罪。於莲华中，满十二大劫，莲华方开，观世音、大势至、以大悲音声，为其广说诸法实相，除灭罪法。闻已欢喜，应时即发菩提之心，是名下品下生者，是名下生辈想，名第十六观。

–《观经》

[The] Buddha told Ānanda and Vaidehi, ‘[For] those [of] Low Grade’s Low Births, perhaps are sentient beings, [who] did unvirtuous karmas, [the] Five Heinous [Transgressions and the] Ten Evil [Karmas], complete [with] all [of the] unvirtuous. These such foolish persons, with evil karma thus, should fall [into] evil paths, passing through many kalpas, [to] receive suffering without end. These such foolish persons, when approaching [their] lives’ end, meet good-knowing friends, [offering] all kinds [of] comfort, for [them] speaking [the] wonderful Dharma, teaching [to] enable [them to be] mindful [of the] Buddha. [If] those persons, [by] suffering bothered, have no time [to be] mindful [of the] Buddha, [a] good friend says [these] words, “If you [are] those not able [to be] mindful [of] that Buddha, [you] should recite ‘Immeasurable Life Buddha’. Thus [with the] sincere mind, enable [its] sound [to] not end, [to] complete ten thoughts, reciting ‘Námó Amitā[bha/yus] Buddha’ [i.e. Námó Āmítuófó].” Reciting [the] Buddha’s name thus, in thought [to] thought within, eliminating eighty koṭis’ kalpas’ transgressions of births [and] deaths. When [their] lives [are] ending, [they will] see golden lotus flowers, similar to [the] sun disc, abiding before these persons. [As] if [in] one thought moment, [they will] immediately attain rebirth [in the] Land [Of] Ultimate Bliss. In lotus flowers within, completing twelve great kalpas, [the] lotus flowers then blossom. Contemplator [Of The] World’s Sounds [and] Great Power Arrived, with great compassionate voices, [will] for them extensively speak [of] all dharmas’ true form, eliminating transgressive dharmas. [Having] heard [this] already, [with] joy, immediately then giving rise [to the] Bodhi Mind. [These] are named [as] those [with] Low Grade’s Low Births. [This] is named [the] Low Grade’s Births’ Contemplation, named [the] Sixteenth Contemplation.’

– Contemplation Sūtra

Answer: Let us first look at the Five Heinous Transgressions (五逆罪):

1. Patricide  杀父
2. Matricide  杀母
3. Killing an Arhat  杀阿罗汉
4. Wounding a Buddha  (e.g. causing a Buddha to bleed 出佛身血)
5. Creating a schism in the Sangha  破和合僧

To kill one’s parents [do (1) and (2)] is considered heinous and bound for rebirth in the deepest (Avici) hell because this betrays one’s original fields (sources) of gratitude (恩田) while to do (3) to (5) is to ‘destroy’ one’s fields of merit(-making) (福田). In the Sūtra of the Most Victorious King of Bright Golden Light (金光明最胜王经: http://cbeta.org/result/normal/T16/0665_003.htm), (1) and (2) are grouped together as one trangression, while slander against the right Dharma is listed as one of the Five Transgressions created from body, speech and mind. (由身语意造无间罪︰恶心出佛身血、诽谤正法、破和合僧、杀阿罗汉、杀害父母。)

There are some ways to avert such a rebirth by extinguishing such negative karma. One of them is to recite the dharani in ‘The Sūtra Spoken By the Buddha on the Great Dharani that Extinguishes the Five Heinous Transgressions’ (佛说灭除五逆罪大陀罗尼经: http://cbeta.org/result/normal/T21/1399_001.htm) with utmost sincerity (which would include deep repentance) till the end of this life. To frequently receive and recite it creates merits equivalent to that from mindfulness of a thousand Buddhas. (常能顶戴受持读诵。是人所获功德。如持千佛无异。) Interestingly, the Amitā[bha] Sūtra says those who uphold it will be mindfully protected by all Buddhas:

舍利弗，若有善男子善女人，闻是经受持者，及闻诸佛名者，是诸善男子善女人，皆为一切诸佛之所护念，皆得不退转于阿耨多罗三藐三菩提。

–《阿弥陀经》

Śāriputra, if [there] are good men [and] good women, who hear this sūtra, accept [and] uphold [it], and hear all those Buddhas’ names, all these good men [and] good women, [will] all by all Buddhas, [be] those protected mindfully, [and] all attain non-retrogression for Anuttarā Samyak Saṃbodhi.

– Amitā[bha] Sūtra

The key method of upholding the sūtra is via practice of mindfulness of Āmítuófó’s name. It is worth noting that ‘The Sūtra Spoken By the Buddha on the Great Dharani that Extinguishes the Five Heinous Transgressions’ (佛说灭除五逆罪大陀罗尼经) does not mention guarantee of upholding the mantra leading to birth in Pure Land (though this is possible if there are the Three Provisions too, of Faith, Aspiration and Practice), in contrast to the Rebirth Mantra / Dharani (往生咒), which is also known as ‘the Spiritual Mantra that Can Uproot All Karmic Obstacles for Attaining Birth in Pure Land’ (拔一切业障根本得生极乐净土神咒) which is based on the Three Provisions. As we can see:

「又舍利弗，阿弥陀佛有根本秘密陀罗尼神咒，是名『拔一切业障根本得生极乐净土神咒』。即说咒曰：

‘Moreover, Śariputra, Amitā[bha] Buddha has [a] fundamental esoteric dhāraṇī [and] spiritual mantra, [which] is named [the] “Spiritual Mantra [For] Uprooting All Karmic Obstacles [And] Attaining Birth [In The] Pure Land [Of] Ultimate Bliss”. Now speaking [the Rebirth] Mantra (往生咒):

南无阿弥多婆夜。哆他伽跢夜。哆地夜他。阿弥利都婆毗。阿弥利哆。悉耽婆毗。阿弥利哆。毗迦兰谛。阿弥利哆。毗迦兰哆。伽弥腻。伽伽那。枳多迦隶。莎婆诃。」

Námóāmíduōpóyè. Duōtāqiéduōyè. Duōdìyètā. Āmílìduōpópí. Āmílìduō. Xīdānpópí. Āmílìduō. Píjiālándì. Āmílìduō. Píjiālánduō. Qiémínì. Qiéqiénà. Zhǐduōjiālì. Sāpóhē.’

佛言：「若有善男子，善女人，能诵此咒者，阿弥陀佛常住其顶，日夜拥护，无令怨家而得其便，现世常得安稳；临命终时，任运往生极乐国土。

– 《佛说阿弥陀佛根本秘密神咒经》

[The] Buddha said, ‘If [there] are good men, [and] good women, those [are] able [to] recite this mantra, Amitā[bha] Buddha [will] constantly abide [above their] crowns, [in] day [and] night protecting [them], not letting enemies [to] then take their advantage, [in their] present lives constantly attaining peace [and] stability, when approaching life’s end, naturally accomplishing rebirth [in his] Land [Of] Ultimate Bliss.

– The Sūtra Spoken By the Buddha on the Fundamental Esoteric Spiritual Mantra of Amitā Buddha

Fixed karma (定业) refers to karma that is so gravely negative (such as the above) that it seems to be unresolvable other than by bearing fruit (e.g. the Five Heinous Transgressions). This concept of karma that seems ‘fatalistic’ urges us to be mindful not to do great evil. However, as all phenomena is empty (being impermanent and subject to change), karma is still dynamic – even the worst. It is just that so-called fixed karma is difficult to dilute unless there is great self-effort (Self-power) in tandem with the assistance of Other-power (e.g. of a Buddha or Bodhisattva). ‘The Mantra of Earth Treasury Bodhisattva that Eradicates Fixed Karma’ (地藏菩萨灭定业真言) from ‘The Sūtra of Dharani Collection’ (陀罗尼集经) is said to be able to transform fixed karma. The mantra is ‘Om Bo La Mo Lin Tuo Ning Suo Po He’ (唵钵啰末邻陀宁娑婆诃) However, the Rebirth Mantra and just the name of Āmítuófó can do so as well, as both connect to the boundless merits and compassion of Āmítuófó.

Back to the question of whether there is a contraction in the first two Pure Land sūtra excerpts above, the answer is that there is none. The 18th Vow of Āmítuófó in the Immeasurable life Sūtra states that ‘Excluded [from birth in Pure Land] are those who created the Five Heinous Transgressions, who slandered against the right Dharma’. If one who has done so is able to repent of these transgressions and practise in time with the Three Provisions before death, one is still able to make it to Pure Land, thereby validating the Contemplation Sūtra, where it is stated that those who attain birth as the lowest level of the lowest grade can also be beings who created karma that is immoral, via the Five Heinous Transgressions.

This is also to say if one does the above evil but is unrepentant, or even slanders the right Dharma, especially in the context of the Pure Land teachings, one would be unable to be born in Pure Land. Though the Contemplation Sūtra does not speak of slanderers of the right Dharma being unable to reach Pure Land, when one does the Five Heinous Transgressions, one already slanders the Dharma in principle and action. One who slanders the right Dharma is also one who lacks Faith, and Aspiration to practise to be born in Pure Land.

The 18th Vow thus cautions us against doing great evil in everyday life, while the Contemplation Sūtra expresses the power of the compassion of Āmítuófó in being willing to receive ex-great evil-doers even on the brink of death. This urges repentance while offering much solace and hope. When one has Faith in the Pure Land teachings, one would not slander them, and will practise accordingly instead. Without appropriate repentance, Faith, Aspiration, and Practice, one cannot reach Pure Land. Can the extremely evil reach Pure Land? Yes and no, as dependent on the conditions above. In a sense, the extremely evil can never reach Pure Land, while one who has seriously repented of one’s past evils is no longer extremely evil.

If one had done great evil, does it contradict the law of karma that one can still be born in Pure Land? No, because birth in Pure Land is still based on the workings of the law of karma. Based on the principle of the dedication of immeasurable merits (pure karma), Āmítuófó is able to overwhelm (dilute) one’s negative karma. We should note that Āmítuófó’s boundless merits are always inconceivably greater than one’s limited evil. This is called the principle of ‘carrying one’s [negative] karmic load for rebirth [in Pure Land] 带业往生’. When Pure Land is reached, the continual blessings of Āmítuófó and its environment are such that the remaining negative karma will have no conditions to ripen, while one continues to purify oneself.

For an evil person desperate on the deathbed, it will usually be very difficult to urge him or her to practise visualisation of Āmítuófó or mindfulness of the Rebirth Mantra (or any longer mantras, such as ‘the Great Dharani that Extinguishes the Five Heinous Transgressions’). As such, the safest and most skilful means to escape hell is via mindfulness of Āmítuófó’s name. In ‘The Sūtra Spoken By the Buddha on the Fundamental Esoteric Spiritual Mantra of Amitā Buddha’, the Buddha also taught that the name of Āmítuófó is itself already an unsurpassable mantra, with benefits that encompass and transcend that of the Rebirth Mantra:

又舍利弗，阿弥陀佛名号具足无量无边、不可思议、甚深秘密、殊胜微妙、无上功德。所以者何？「阿弥陀」佛三字中，有十方三世一切诸佛，一切诸菩萨、声闻、 阿罗汉，一切诸经、陀罗尼、神咒、无量行法。是故彼佛名号，即是为无上真实至极大乘之法，即是为无上殊胜清净了义妙行，即是为无上最胜微妙陀罗尼 。

Moreover, Sariputra, Amita Buddha’s name is complete with immeasurable, boundless, inconceivable, profound, esoteric, rare [and superb], refined [subtle], wonderful [profound] unsurpassable merits. Why is this so? Within the three words ‘A-Mi-Tuo [Ta]’ Buddha, there are all Buddhas of the ten directions and three periods, all Bodhisattvas, Sravakas, Arhats, all sutras, dharanis, spiritual mantras, immeasurable [Dharma] practice methods. This is because that Buddha’s name is equal to the unsurpassable Dharma of the true and ultimate great vehicle [Mahayana]. It is the unsurpassable, rare [and superb], pure and complete [whole] profound practice. It is the unsurpassable, most victorious, refined [subtle] and wonderful [profound] dharani Moreover, Śariputra, Amitā[bha] Buddha’s name (Āmítuófó) [is] complete [with] immeasurable, boundless, inconceivable, extremely profound, esoteric, excellent, subtle, wonderful [and] unsurpassable meritorious virtues. Why [is] that so? Within [the] three words [of] ‘Ā-Mí-Tuó (Tā)’ Buddha, are [the] ten directions’ [and the] three periods’ all Buddhas, all Bodhisattvas, Voice-Hearers, Arhats, all sūtras, dhāraṇīs, spiritual mantras [and] immeasurable practice methods. Therefore, that Buddha’s name (Āmítuófó), is the same as [the] unsurpassable true [and] most ultimate Dharma of [the] Great Vehicle [i.e. Mahāyāna], the same as [the] unsurpassable excellent, pure, definitive [and] wonderful practice, the same as [the] unsurpassable most supreme, subtle [and] wonderful dhāraṇī.

Should one ideally practise both mindfulness of the Rebirth Mantra and Mindfulness of Āmítuófó’s name on the deathbed? If we look at the 18th Vow of Āmítuófó again, we can rest be assured that mindfulness of his name alone will be enough.

It is also worth noting that the focus of the Three Provisions of a sincere once evil person desperate for a safe rebirth on the deathbed can be much more powerful and focused than an average person in everyday life. Even if such a person has yet to attain perfect single-mindedness, one nevertheless has no doubt or second thoughts about other avenues of rescue. This leads to the arising of great Faith and Aspiration. While spending 12 great kalpas in a lotus flower might seem very long (which is only 12 days in Pure Land’s time),  versus suffering innumerable kalpas beyond imagination in Avici Hell, after which one rises very slowly to the lower realms above, this is truly a great relief!

Related Articles:

How Good Roots Dilute Bad Karma
https://purelanders.com/2011/12/13/why-good-roots-matter

Are You a Good Man or Woman?
https://purelanders.com/2010/04/01/are-you-a-good-man-or-woman

The Name of Āmítuófó is The Supreme Mantra
https://purelanders.com/2011/12/16/the-name-of-amituofo-is-the-supreme-mantra