How to Maintain an Undistorted Mind at the Time of Death and Attain Rebirth in the Pure Land?

The Buddha Speaks the Amitābha Sūtra, Original Text:

If there are good men or good women who, hearing the name of Amitābha Buddha, uphold the name, whether for one day, two days, three days, four days, five days, six days, or seven days, with a single mind free from confusion, then when these persons approach the end of life, Amitābha Buddha, together with the assembly of holy beings, will appear before them. At the time of their passing, their minds not being inverted, they will immediately attain rebirth in the Land of Ultimate Bliss of Amitābha Buddha.

Explanation:

If there are good men and good women who hear that Amitābha Buddha exists in the Western Land of Ultimate Bliss and can guide beings to rebirth there, and who can recite the name of Amitābha Buddha continuously for one day, or two days, or three days, or four days, or five days, or six days, or seven days, maintaining uninterrupted recitation with a single mind free from confusion during this period, then when such a person approaches the end of life, Amitābha Buddha, along with the great bodhisattvas, arhats, and other holy beings of the Land of Ultimate Bliss, will appear before this person. At the moment this person is about to pass away, if their mind remains free from inversion, they will immediately follow Amitābha Buddha and the holy assembly to be reborn in the Land of Ultimate Bliss.

The former statement — (after reciting the Buddha’s name for seven days) with a single mind free from confusion, then when they approach the end of life, Amitābha Buddha and the holy assembly appear before them — and the latter statement — at the time of their passing, their minds not being inverted, they will immediately attain rebirth in the Land of Ultimate Bliss of Amitābha Buddha — differ in meaning. The former statement merely indicates that Amitābha Buddha and the holy assembly appear before the reciter at the end of life, but it does not guarantee that this reciter will certainly attain rebirth. This is because the latter statement adds the condition for rebirth: the mind must not be inverted. The latter statement supplements the former, clarifying that rebirth is possible only if the mind remains free from inversion at the moment of death. The former statement signifies that Amitābha Buddha and the holy assembly arrive to prepare to receive and guide the reciter, but they have not yet taken them away. The latter statement indicates that the person is taken away only when the mind is not inverted; if the mind becomes inverted, they will not be taken.

Even if Amitābha Buddha and the holy assembly appear before a person, if that person’s mind becomes inverted or distracted at the moment of death, they will not attain rebirth. Even if one usually recites the Buddha’s name to the level of single-mindedness without confusion, it does not guarantee rebirth at the end of life. If karmic obstacles manifest, causing the mind to become agitated or inverted, it will no longer resonate with Amitābha Buddha and the Land of Ultimate Bliss, making rebirth impossible. Therefore, rebirth in the Land of Ultimate Bliss is not something one can achieve merely by wishing for it. Besides requiring immense merit and virtue, one must also eliminate karmic obstacles, possess a pure and great vow, ensure that the power of the vow surpasses the force of karma, and possess profound and utmost sincerity.

Single-mindedness without confusion is not equivalent to a mind free from inversion. Even foreseeing the time of death does not guarantee rebirth. Even if Amitābha Buddha comes to receive one, it does not ensure successful rebirth. The fundamental factor determining rebirth is whether the mind of the person preparing for rebirth remains free from inversion at the moment of death. The very last thought at the end of life is extremely crucial. Even if the mind was previously single-pointed and free from inversion, if this final thought is not maintained, all is lost. This final thought determines the destination of the next life. A thousand days of training are for the decisive moment; the test of life and death lies in this final thought. If one has not previously recited the Buddha’s name to the level of single-mindedness without confusion, the final thought will almost certainly be inverted and uncontrollable, governed instead by karmic force. But if, at that moment, the power of the vow surpasses the force of karma, the situation changes: the power of the vow then directs the course of the next life.

Single-mindedness without confusion is primarily based on concentration (samādhi), accompanied by a small amount of wisdom (prajñā). A mind free from inversion is primarily based on wisdom, accompanied by a small amount of concentration. Both concentration and wisdom are indispensable and must be fully present for rebirth to occur. How should one cultivate to attain the wisdom of a mind free from inversion? The difficulty Pure Land practitioners face in attaining rebirth lies not only in the challenge of practice but mainly in insufficient wisdom. What wisdom is lacking? It is the wisdom regarding the suffering of the mundane world. Therefore, if karmic obstacles are not eliminated in daily life, the mind will become inverted at the end of life. Only if one can usually cultivate the Noble Truth of Suffering, recognize the suffering of Sahā world, not cling to the world of the five aggregates, sincerely vow for rebirth, relinquish all worldly attachments, and attain single-mindedness without confusion, can there be hope for rebirth.

After attaining single-mindedness without confusion, the mind can still become inverted. What constitutes an inverted thought? What constitutes a non-inverted thought? When Amitābha Buddha appears to receive and guide one, or at the moment of death, one should single-mindedly recollect Amitābha Buddha, single-mindedly recollect the Land of Ultimate Bliss, and recollect the Buddha’s virtues and majestic attributes. Only then can one resonate with Amitābha Buddha and the Land of Ultimate Bliss. This is non-inversion.

If, at that moment, one suddenly thinks of family and loved ones, dwells on the five desires and six dusts, or recalls the perceived pleasures of the Sahā world, harboring even the slightest trace of attachment or reluctance, the mind is no longer unified with Amitābha Buddha but becomes divided and distracted. This is inversion. Some people, at the moment of death, think: "I am a bodhisattva. A bodhisattva should always liberate sentient beings. Now that I am about to go to the Land of Ultimate Bliss, this is an excellent opportunity to liberate beings. I should let everyone witness my auspicious rebirth to strengthen their faith in attaining rebirth." As soon as this thought arises, the mind becomes agitated — no longer single-pointed and free from confusion — and becomes inverted, making rebirth impossible.

To attain rebirth, one must fully prepare in daily practice. One must understand the principles: comprehend the truths of suffering, emptiness, impermanence, and non-self inherent in the world of the five aggregates. After understanding these principles, eliminate karmic obstacles. Recognize one’s own suffering and the suffering of all beings. Aspire to liberate oneself from suffering and to liberate all beings from suffering. Only then can one generate a sincere and utmost heartfelt mind, arouse the pure and great vow of a bodhisattva, resonate with Amitābha Buddha and the holy assembly, resonate with the Land of Ultimate Bliss, and at the end of life, remain free from inversion, thereby attaining rebirth in the Land of Ultimate Bliss.