Chapter One: The Pure Land

I. The Conditions for Rebirth in the Amitabha Sutra

Original Text: If there are good men or good women who hear of Amitabha Buddha, uphold his name, and for one day, or two days, three days, four days, five days, six days, or seven days, attain one-pointedness of mind without distraction, then when such a person approaches the end of life, Amitabha Buddha, together with the assembly of holy ones, will appear before them. At the time of death, their minds will not be inverted, and they will immediately attain rebirth in Amitabha Buddha’s Land of Ultimate Bliss. Shariputra, I have seen this benefit and therefore speak these words. If there are beings who hear this teaching, they should make the vow to be born in that land.

Explanation: If good men or good women hear that there is Amitabha Buddha in the Land of Ultimate Bliss and, seeking rebirth there, recite the name of Amitabha Buddha, attaining the state of one-pointedness of mind without distraction either after reciting for one day, or respectively after two, three, four, five, six, or seven days, then when such a person approaches the end of life, Amitabha Buddha together with the assembly of holy ones will appear before them. At the time of death, their minds will not be inverted, they will not cling to any person, thing, or matter of the Saha World, and they will attain rebirth in Amitabha Buddha’s Land of Ultimate Bliss. Shariputra, I have seen such supreme benefits, and therefore I speak these words. If there are beings who hear such teachings, they should make the vow to attain rebirth in Amitabha Buddha’s Land of Ultimate Bliss.

The Buddha here clearly states the conditions for rebirth: one must cultivate to the state of one-pointedness of mind, attain the Buddha-recitation samadhi, and at the time of death, the mind must not be inverted; one cannot cling to the Saha World. If one clings to the Saha World, even if Amitabha Buddha and the holy assembly come before them, they will return, unable to guide them. This means that even if one recites the Buddha’s name to the point of knowing the time of death in advance, rebirth is not guaranteed, because the state of samadhi at the time of death is a variable, not fixed; mental states and karmic forces are also variables. Once the power of concentration disappears, the mind scatters, distracting thoughts arise, and then nothing can be discussed. There are many factors that influence concentration; at the time of death, some cause or condition might arise that scatters the mind, making rebirth impossible.

Attaining one-pointedness of mind is possible, but having an uninverted mind at the time of death is the crucial point, and this is extremely difficult. At the time of death, if karmic obstacles manifest and creditors from past lives come demanding repayment, few are likely to keep their minds uninverted; a single thought of greed will prevent rebirth. How should faith be cultivated? To what degree? What aspirations should the vow entail? What actions should be taken? What exactly should one do? The content of faith, vow, and practice is very rich. If one wishes to be reborn, one should first immerse themselves in the teachings at the beginning of the *Samadhi Sutra* where the Buddha explains how to subdue various mental states, adjusting the mind so it is not inverted; only then is there hope for rebirth.

Elderly people or those with illnesses should focus more effort on the practice aspect, spending less time resolving unnecessary doctrinal points, because at the time of death, the destination of the next life is determined by the practice accumulated in this lifetime; doctrinal understanding does not play a decisive role. The most important factors for seeking rebirth in the Pure Land are the power of the vow and the practice motivated by the vow; the power of the mind and the strength of the aspiration are crucial. To make the vow-power firm, one must deeply recognize the suffering of the world. If one does not know the suffering of the world, the mind will become lax due to greed and attachment. Many Buddhists, regardless of how long they have studied, remain carefree without a sense of urgency, looking around at everything daily, interested in all sorts of things, absorbing knowledge chaotically, without a correct understanding or plan for practice, and ignorant and fearless about future lives. Such people are often beginners, fearless like a newborn calf facing a tiger, unafraid of suffering or death.

Those who wish to study and practice the Buddha-recitation method should first look at the practice deeds of the First Patriarch of the Pure Land, Master Huiyuan, to see how the master practiced and why he was able to see the holy images three times in samadhi. How should we diligently practice to ensure rebirth in the Pure Land at the end of life?

II. What Dharma is Cultivated in the Lotus Pod After Rebirth?

Amitabha Sutra Original Text: In that land, there are always various kinds of wondrously colored birds: white cranes, peacocks, parrots, Sharī birds, kalaviṅka birds, and jīvajīva birds. All these birds, throughout the six periods of the day and night, sing in harmonious and elegant tones. Their songs proclaim the five roots, the five powers, the seven factors of enlightenment, and the eightfold noble path, and other such Dharmas. When the beings of that land hear these sounds, they all become mindful of the Buddha, mindful of the Dharma, and mindful of the Sangha.

Explanation: This introduces the state of practice for beings in the Land of Ultimate Bliss. In the Land of Ultimate Bliss, there are always various kinds of wondrously colored birds, such as white cranes, peacocks, parrots, Sharī birds, kalaviṅka birds, and jīvajīva birds. These birds, throughout the six periods of the day and night, emit harmonious and elegant sounds. The content they sing is the Thirty-seven Aids to Enlightenment. The harmonious sounds are sung for the beings dwelling in the lotus pods in the Land of Ultimate Bliss. After hearing them, the beings remember the kindness and merits of the Three Jewels.

Therefore, beings reborn in the Land of Ultimate Bliss still need to cultivate the Dharma of the Four Noble Truths and the auxiliary paths. They still need to first cultivate the understanding that the five aggregates are without self, laying the foundation for eradicating the view of self, and laying the foundation for realizing the mind, seeing nature, and seeing the Buddha when the lotus blooms. If we study and practice Buddhism in the Saha World without studying the Agama Sutras, without understanding the Four Noble Truths, and without cultivating the Thirty-seven Aids to Enlightenment, is it acceptable? Cultivating more Dharma and understanding more principles will each add a little more security to rebirth, making practice faster after arriving in the Land of Ultimate Bliss. Beings reborn in the Land of Ultimate Bliss are divided into Mahayana and Hinayana practitioners based on their past vows, motivation, and the Dharma they cultivated. However, whether Mahayana or Hinayana, all must cultivate the Four Noble Truths and the Thirty-seven Aids to Enlightenment within the lotus pod. Only after subduing afflictions can they emerge from the lotus pod, see the Buddha and Bodhisattvas, hear the Dharma, and have the opportunity to realize the fruits and see the true nature of mind.

III. The Conditions for the Lowest Grade of the Lowest Rank Rebirth

*Contemplation Sutra* Original Text: As for those who attain the lowest grade of the lowest rank: there may be beings who commit evil deeds, including the five heinous crimes and the ten evil deeds, possessing every kind of wrongdoing. Such a foolish person, because of these evil deeds, should fall into the evil paths and suffer endlessly for many kalpas. Such a foolish person, at the end of life, may meet a good teacher, who consoles him in various ways, teaches him the wonderful Dharma, and instructs him to recite the Buddha’s name. But the person, tormented by pain, has no time to recite. The good friend then says: “If you cannot recite that Buddha’s name, you should instead recite ‘Namo Amitabha Buddha.’” So, with utmost sincerity, he makes the sound unceasing, completing ten recitations, saying “Namo Amitabha Buddha.” Because he recites the Buddha’s name, with each recitation, eighty kotis of kalpas of birth-and-death offenses are eliminated. At the time of death, he sees a golden lotus flower like the sun’s disk appear before him. In the space of a single thought, he immediately attains rebirth in the Land of Ultimate Bliss. Within the lotus flower, after twelve great kalpas, the lotus blooms. Then, Avalokiteshvara and Mahasthamaprapta, with great compassionate voices, extensively explain to him the true reality of all dharmas and the Dharma for eliminating offenses. Hearing this, he rejoices and immediately brings forth the Bodhi-mind.

Explanation: The situation for the lowest grade of the lowest rank is like this: some beings commit unwholesome actions, even committing the five heinous crimes and the ten evil deeds, possessing every kind of unwholesome karma. Such foolish beings, because of these evil karmas, should fall into the three evil paths, suffering endlessly for many kalpas. Such a foolish person, at the end of life, meets a good teacher who provides various kinds of instruction, comfort, and encouragement, expounds the wonderful Dharma to them, and teaches them to recite the Buddha’s name. That foolish person is already tormented by pain and cannot recite the Buddha’s name.

The good teacher tells him: “If you cannot recite ‘Amitabha Buddha,’ then recite the Buddha’s name ‘Amitayus Buddha’.” So this person recites the Buddha’s name with utmost sincerity, continuously reciting the name “Namo Amitabha Buddha” ten times without interruption. Because he recites the Buddha’s name with utmost sincerity, each recitation eliminates eighty kotis of kalpas of birth-and-death offenses. At the time of death, he sees a golden lotus flower as large as the sun’s disk suspended before him. This person is reborn in the Land of Ultimate Bliss in a single thought. He dwells within the lotus for exactly twelve great kalpas before the lotus blooms. After emerging from the lotus, he hears Avalokiteshvara Bodhisattva and Mahasthamaprapta Bodhisattva use their great compassionate voices to extensively explain the true reality of all dharmas to him, eliminating his offenses. Hearing this, he is overjoyed and immediately brings forth the Bodhi-mind.

Those who can recite the Buddha’s name with utmost sincerity do so with a sincere mind, reciting from the depths of their heart, not reciting with the mouth while the mind is elsewhere. Not only must the consciousness accept and recite, but the mental faculty (manas) must also accept and recite, so that each recitation eliminates eighty kotis of kalpas of birth-and-death offenses. Once this offense is eliminated, there is no obstruction, and rebirth in the Land of Ultimate Bliss is attained. Because offenses and karmas all correspond to the mental faculty, only when the mental faculty also recites the Buddha’s name can each recitation eliminate eighty kotis of kalpas of offenses. If it is merely the consciousness that believes and recites, without utmost sincerity, then offenses cannot be eliminated, much less can rebirth be attained. It is extremely difficult for those who commit great evil to encounter the guidance of a good teacher at the end of life. Those who can recite the Buddha’s name with utmost sincerity are even harder to find in the Saha World; those who recite the Buddha’s name their whole life without influencing the mental faculty are everywhere. Therefore, it is exceedingly rare and difficult for those who commit great evil to be reborn in the Land of Ultimate Bliss at the end of life.

The lowest grade of the lowest rank gathers those who commit great evil and have not yet had the opportunity to believe in the Buddha. Such people are about to fall into hell at the end of life; even the evil signs of hell may have already appeared. At this time, this evil person feels fear. A good teacher expounds the Pure Land Buddha-recitation method to him. Because this person still has some wholesome roots, combined with inner fear and helplessness, he immediately accepts it with deep faith, reciting only ten Buddha’s names, and is reborn in the Land of Ultimate Bliss right then. Only those who meet such conditions can attain the lowest grade of the lowest rank. Those who previously believed in Buddhism but later commit evil deeds again cannot be reborn, because having already believed and studied Buddhism, they have long been lax and insincere in reciting the Buddha’s name. After committing such great offenses, even when evil signs appear at the end of life, utmost sincerity still cannot arise, thus rebirth is impossible.

IV. How Can One Have an Uninverted Mind at the Time of Death to be Reborn in the Land of Ultimate Bliss?

*Amitabha Sutra* Original Text: If there are good men or good women who hear of Amitabha Buddha, uphold his name, and for one day, or two days, three days, four days, five days, six days, or seven days, attain one-pointedness of mind without distraction, then when such a person approaches the end of life, Amitabha Buddha, together with the assembly of holy ones, will appear before them. At the time of death, their minds will not be inverted, and they will immediately attain rebirth in Amitabha Buddha’s Land of Ultimate Bliss.

Explanation: If there are good men or good women who hear that Amitabha Buddha is in the Western Land of Ultimate Bliss and can guide people to rebirth, as long as they recite the name of Amitabha Buddha and can do so continuously for one day, or two days, or three days, or four days, or five days, or six days, or seven days, attaining one-pointedness of mind without distraction during such a period, then when such a person approaches the end of life, Amitabha Buddha together with the great Bodhisattvas of the Land of Ultimate Bliss, Arhats, and other holy beings will appear before this person. At the moment this person is about to die, if their mind can remain uninverted, they will immediately follow Amitabha Buddha and the holy assembly to be reborn in the Land of Ultimate Bliss.

The first sentence: (After reciting for seven days) with one-pointedness of mind, when such a person approaches the end of life, Amitabha Buddha, together with the assembly of holy ones, will appear before them. The next sentence: At the time of death, their minds will not be inverted, and they will immediately attain rebirth in Amitabha Buddha’s Land of Ultimate Bliss. The meaning of these two sentences differs. The first sentence only indicates that Amitabha Buddha and the holy assembly appear before the reciter at the end of life, but it does not mean that the reciter will definitely be reborn, because the next sentence adds another condition for rebirth: the mind must not be inverted. The next sentence supplements the first, indicating that rebirth occurs only if the mind is not inverted at the time of death. The first sentence indicates that Amitabha Buddha and the holy assembly come before the reciter to prepare to guide them, but they have not yet taken them away. The next sentence indicates that the person is taken away only when their mind is not inverted; if the mind is inverted, they are not taken away.

Even if Amitabha Buddha and the holy assembly appear before this person, if this person’s mind becomes inverted and scattered at the time of death, the result is that rebirth will not occur. Even if one usually recites the Buddha’s name to the point of one-pointedness of mind, it does not guarantee rebirth at the end of life. If karmic obstacles manifest, the mind becomes chaotic and inverted, then it is not in accord with Amitabha Buddha and the Land of Ultimate Bliss, and one cannot go to the Pure Land. Therefore, rebirth in the Land of Ultimate Bliss is not something one can achieve just by wanting to go. Besides requiring immense merit, one must also eliminate karmic obstacles, have pure great vows, make the power of the vow greater than the power of karma, and have deep faith and utmost sincerity.

One-pointedness of mind does not equate to an uninverted mind. Knowing the time of death in advance does not necessarily guarantee rebirth. Even if Amitabha Buddha comes to guide, he may not necessarily succeed in taking one away. The fundamental factor determining whether rebirth occurs is whether the mind of the person preparing for rebirth is inverted at the time of death. The last thought at the moment of death is extremely important. Before this thought, even if one can maintain one-pointedness of mind and an uninverted state, if the last thought is not maintained, then there is no way; this last thought determines the destination of the next life. Training for a thousand days is used in one moment; the test of life and death lies in the last thought. If one has not recited the Buddha’s name to the point of one-pointedness of mind beforehand, the last thought will almost certainly be inverted and uncontrollable, dominated by karmic forces. If at that time the power of the vow is greater than the power of karma, the situation is different; the power of the vow guides the destination of the next life.

One-pointedness of mind is primarily based on concentration, with a small amount of wisdom. An uninverted mind is primarily based on wisdom, with a small amount of concentration. Both concentration and wisdom are indispensable and must be complete for rebirth to occur. How should one cultivate to have the wisdom of an uninverted mind? The difficulty for Pure Land practitioners to attain rebirth lies not only in the difficulty of the practice itself but mainly in insufficient wisdom. What wisdom is insufficient? It is the wisdom regarding the suffering of the world. Therefore, if karmic obstacles are not eliminated in daily life, the mind becomes inverted at the time of death. If one can usually cultivate the Noble Truth of Suffering, know the suffering of the Saha World, not crave the world of the five aggregates, sincerely vow to be reborn, let go of all attachments, and attain one-pointedness of mind, only then is there hope for rebirth.

After attaining one-pointedness of mind, how can the mind still become inverted? What is an inverted state of mind? What is an uninverted state of mind? When Amitabha Buddha appears to guide, or at the time of death, one should single-mindedly think of Amitabha Buddha, single-mindedly think of the Land of Ultimate Bliss, think of the Buddha’s merits and auspicious marks; only then can one be in accord with Amitabha Buddha and the Land of Ultimate Bliss. This is non-inversion.

If at this time one suddenly thinks of family and relatives, thinks of the five desires and six dusts, thinks of the good aspects of the Saha World, and has even the slightest bit of attachment and reluctance, then the mind is no longer one with Amitabha Buddha; it becomes somewhat distracted and indecisive—this is inversion. Some people at the time of death think: “I am a Bodhisattva. A Bodhisattva should always liberate sentient beings. Now that I am going to the Land of Ultimate Bliss, this is a good opportunity to liberate sentient beings. I must let everyone see my auspicious appearance of rebirth to increase their faith in rebirth.” When one thinks like this, the mind is chaotic, no longer one-pointed; the mind is inverted, and rebirth becomes impossible.

To attain rebirth, one must do sufficient work in daily practice. One must understand the principles: understand the principles of the suffering, emptiness, impermanence, and non-self of the world of the five aggregates. After understanding the principles, eliminate karmic obstacles, know one’s own suffering, and also know the suffering of sentient beings. Only then can one generate a sincere and utmost sincere mind, bring forth the pure great vows of a Bodhisattva, be in accord with Amitabha Buddha and the holy assembly, be in accord with the Land of Ultimate Bliss, and at the end of life, have an uninverted mind, thereby attaining rebirth in the Land of Ultimate Bliss.

V. The Eighth Contemplation in the *Contemplation Sutra*

Original Text: All Buddhas, the Tathagatas, are the Dharmadhatu body, entering into the mental contemplations of all sentient beings. Therefore, when you contemplate the Buddha, this mind is the thirty-two major marks and the eighty minor characteristics. This mind creates the Buddha; this mind is the Buddha. The ocean of the Buddhas’ perfect and universal knowledge arises from mental contemplation. Therefore, you should single-mindedly concentrate and contemplate that Buddha, the Tathagata, the Arhat, the Samyaksambuddha.

Explanation: This introduces the method of Buddha-contemplation through image. Starting from the seventh contemplation, one cultivates Buddha-contemplation through image. After successful cultivation, the Buddha image naturally appears in the mind; it is not imagined; the Buddha image manifests by itself. This is a state of samadhi with equal emphasis on concentration and wisdom; the body and mind dwell in the Buddha-contemplation samadhi, thereby realizing the mind and attaining enlightenment. The seventh contemplation is contemplating the lotus seat upon which the Buddha sits. The eighth contemplation is contemplating the Buddha image. Initially, one contemplates the image using mental conception. When the power of concentration and wisdom are sufficient, samadhi arises, and the Buddha image appears by itself, visible to the solitary consciousness (manovijñāna), but not to others. This Buddha image is a form with characteristics, a Buddha body with the five aggregates. Buddha-contemplation through image is contemplating the Buddha’s reward body with the five aggregates to realize the Buddha’s Dharma body.

Therefore, when sentient beings contemplate the Buddha with their minds, the Buddha image appears in their minds. The Buddha image is produced, conceived, and manifested by the sentient being’s mind; it is transformed by the sentient being’s mind. This Buddha image is the Dharmadhatu body of the Tathagata, possessing the five aggregates, twelve sense fields, eighteen elements, and endowed with the thirty-two major marks and eighty minor characteristics. The image arises from the mind. Whatever mind one has, such an image appears; whatever image appears, such a mind one has; mind and image are non-dual. If a sentient being’s mind constantly dwells on the five desires and six dusts—form, sound, smell, taste, touch; wealth, sex, fame, food, sleep; constantly on matters of the six realms—then that sentient being is an image of a being in the six realms of birth and death. The mind and the image are consistent; the mind accords with the state. If a sentient being’s mind is wholesome, the image and state are wholesome; if the mind is unwholesome, the image and state are unwholesome. Similarly, if a sentient being contemplates the Buddha and recites the Buddha’s name, that sentient being is the Tathagata Buddha with the thirty-two major marks and eighty minor characteristics. It is precisely because the sentient being’s mind can create the Buddha; the sentient being’s mind is the Buddha.

One of the Buddha’s ten epithets is “Perfectly and Universally Enlightened” (Samyaksambuddha), meaning he correctly and without error knows all dharmas, possessing omniscience. When all Buddhas of the ten directions gather together, it is the ocean of perfect universal enlightenment. If sentient beings mentally recite the names of the Buddhas of the ten directions, the ocean of perfect universal enlightenment arises from within their minds. For example, when the Buddha-recitation samadhi arises, the Buddhas of the ten directions stand before them, the ocean of perfect universal enlightenment manifests, visible to one’s own solitary consciousness, but not to others. All Buddhas are manifested by the minds of sentient beings; there is no Buddha outside the mind, and apart from the mind, there is no Buddha. Therefore, sentient beings should single-mindedly and carefully contemplate that Buddha image, without miscellaneous or scattered thoughts, without mixing in worldly deluded thoughts. If one deludedly thinks of the world, the world appears, and the Buddha does not appear. To see the Buddha and realize the Way, one must single-mindedly recite the Buddha’s name and contemplate the Buddha.

VI. What are the Wholesome Roots, Merit, and Conditions Needed for Rebirth in the Land of Ultimate Bliss?

The “wholesome” in wholesome roots refers to wholesome actions cultivated and wholesome conduct performed in the Dharma with a wholesome and pure mind. For example, deeply taking refuge in the Three Jewels, making offerings to the Three Jewels, having right faith in Buddhism, diligently cultivating precepts, concentration, and wisdom, possessing considerable merit and Buddhist principles, no longer taking worldly dharmas as the refuge or what is important, bringing forth the great Bodhi-mind, vowing to save all sentient beings. Not contradicting the teachings of the Three Jewels, deeply believing in all sutras spoken by the Buddha, following the teachings, being willing and joyful to cultivate without slandering, being transformed by the Buddha, feeling the Buddha’s profound kindness, vowing to repay the Three Jewels of Buddha, Dharma, and Sangha with body, mind, and everything, and so on. The “root” in wholesome roots means the capacity, meaning it has already become a seed, meaning the foundation is firm, solid, and unshakeable, meaning wholesome dharmas are deeply planted in the mind, and also meaning it can give rise to wholesome dharmas and wholesome fruits. Without these wholesome roots, one is not in accord with the Land of Ultimate Bliss and the assembly of superior wholesome beings; if not in accord, one cannot dwell together in the Land of Ultimate Bliss.

The above is a qualitative description of wholesome roots; a quantitative description is impossible. The standard for judging the depth of wholesome roots cannot be specifically stated; only those with considerable experience and wisdom can judge it according to principle and reality. Without experience and wisdom, even if standards are given, one cannot truly judge based on them. This is similar to judgment in worldly matters. For example, in the evaluation and ranking of university professors and lecturers, even if there are standards to follow, primary and secondary school students still cannot truly judge based on them; laypeople cannot judge professionals; those of low level cannot judge those of high level.

Judging the level of Dharma practice is even more so. The vast majority of people are at the layperson and low-level stage; how can they judge whether a person is a good teacher, whether they are enlightened and have attained the stages (bhumis), whether the Dharma they teach truly accords with the meaning spoken by the Buddha? Even comparing with standard answers, one cannot judge accurately. Therefore, regarding deeply harmful heretics and demons, Buddhas, Bodhisattvas, and Dharma protectors deal with them quietly; there is no need to explain the reasons to sentient beings. Some people, after long contemplation over time, gradually understand.

Regarding merit, of course, it must be equivalent to the merit of the beings in the Land of Ultimate Bliss, equivalent to the merit of heavenly beings, having the qualification to enjoy the blessings of the Land of Ultimate Bliss. This means one has already accumulated immense stores of merit and virtue, and only then can one be reborn at the end of life and finally enjoy these blessings in the Land of Ultimate Bliss. If one has not planted such great wholesome karma, one cannot enjoy great blessings and cannot be reborn. This type of blessing mainly refers to pure blessings, such as the blessing of upholding precepts, the blessing of samadhi, the blessing of reciting the Buddha’s name, the blessing of wisdom, the blessing of revering, believing in, and delighting in the Three Jewels. These blessings all accord with the merit of studying Buddhism; they are not the worldly blessings of wealth and honor that can be enjoyed in the Saha World.

What are the conditions for rebirth? Conditions are also prerequisites. The cause is the wholesome karmic seeds cultivated, such as the merit of reciting the Buddha’s name with one-pointedness of mind, the mind abandoning the attachments of the Saha World (non-inverted mind), being endowed with precepts, concentration, and wisdom, subduing greed, hatred, and delusion, single-mindedly aspiring to the Land of Ultimate Bliss, aspiring to become a Buddha to liberate sentient beings. The condition is the ripening of wholesome karma, the assistance of good friends, the non-manifestation of evil karma, the distancing of karmic creditors, the absence of obstacles, and the cultivated merit and virtue being able to induce the Buddhas, Bodhisattvas, and holy beings to come and welcome one with outstretched hands at the end of life. Only those who are complete in wholesome roots, merit, and conditions can be reborn in the Land of Ultimate Bliss; ordinary people with insufficient practice cannot be reborn.

VII. How Can One Be Reborn in the Land of Ultimate Bliss?

Because each person’s karmic force is different, the state of the physical body at the time of death is different. People with heavier karmic obstacles experience disharmony of the four great elements at the time of death; the body becomes stiff, and after death, they fall into the three evil paths to receive retribution. People with lighter karmic obstacles who have performed many wholesome actions in their lives have minds in accord with wholesome dharmas; the four great elements are harmonious, the body is soft, and after death, they are reborn in the three wholesome paths; at the time of death, there is no suffering. In the Dharma-ending Age, the vast majority of people have heavy afflictions; in their lives, wholesome actions are few and evil actions are many; at the time of death, they feel great pain. To enable rebirth in a wholesome path, families may invite people to assist in recitation, hoping to eliminate some karmic obstacles and increase some merit. During the assisted recitation, the four great elements become harmonious, and the body becomes soft. Some people then think the deceased must have surely been reborn in the Land of Ultimate Bliss, or at least gone to the heavenly path. But this is not certain. A soft body only represents reduced karmic obstacles and increased wholesome roots and merit.

I encountered a true case. There was a female lay practitioner whose husband believed in Buddhism but did not practice. After a long illness, he died. She invited monastics from a temple to assist in recitation. For seven days, four groups took turns reciting without interruption for a single minute. The more they recited, the softer the deceased’s body became; later, the whole body could even be curled up, completely soft. Everyone thought he had gone to the Land of Ultimate Bliss, or at least to the heavenly path. After seven days, when he was cremated, the deceased appeared to the female lay practitioner in a dream, and his expression in the dream showed he was very unhappy. The female lay practitioner came to ask me what was wrong. I said he was dissatisfied with his situation; he was still suffering. He probably was not reborn, nor did he ascend to the heavenly path, nor was he reborn as a human. If he had already been reborn, he would not have been able to appear in a dream; even if he did appear in a dream, it would have been joyful, not with a frowning expression.

Not long after, there was a crackling sound on her balcony. Later, the female lay practitioner dreamed that her husband had returned home. This indicates that the deceased, first, was not reborn (generally meaning reborn in the Land of Ultimate Bliss or the three paths of heaven, asura, or human), second, was not reborn (generally meaning taking birth, being born into a life in the six realms), and third, the state he was in was in the environment of the intermediate state (bardo). This incident shows that no matter how much others assist in recitation, if the deceased’s wholesome roots and merit are not deep, and the mind is not in accord with the Land of Ultimate Bliss, rebirth in the Land of Ultimate Bliss is impossible. If the mind is not in accord with the heavenly path, ascension to heaven is also impossible. Unless the merit of those assisting in recitation is extremely vast, changing his karmic seeds, then he could ascend to heaven, or be reborn, or be reborn in the human path.

Why did he not go to a wholesome path even though his body was soft? Because assisted recitation only added some merit to him and changed some karmic seeds, far from sufficient for rebirth. To be reborn, one must cultivate the mind oneself, changing the mind to be in accord with the Land of Ultimate Bliss. A few days of assisted recitation cannot change the deceased’s mind. Practice is not that easy. Living people practicing their whole lives may not necessarily change their minds to a state of purity. Without practicing oneself, relying on others’ assisted recitation cannot change the mind to firmly believe in the Land of Ultimate Bliss and Amitabha Buddha and abandon all karmic attachments in the Saha World. To accurately judge whether the deceased is reborn, one must have the divine eye of heaven, able to see the deceased’s consciousness seated on the lotus platform, see the Buddhas and Bodhisattvas coming to welcome them, see them arriving in the Land of Ultimate Bliss. Without this, all judgments are inaccurate, mere speculation, and not credible.

The issue of practice involves merit. Merit is attained by whoever cultivates it; if one does not cultivate, one does not attain it. Even between parents and children, it is not interchangeable, including between the Buddha and his family members. The *Shurangama Sutra* states that Ananda, relying on being the Buddha’s cousin, thought he did not need to practice much; relying on the Buddha’s majestic power and blessings, he would naturally attain accomplishment. But it was not so; he still had to undergo tribulations, including the Buddha’s family members. The merit of practice does not come from outside; it is generated from one’s own mind; others cannot give it. Whether the deceased can be reborn depends on whether he himself has the merit of reciting the Buddha’s name. This merit cannot be given to him by those assisting in recitation; he needs to recite the Buddha’s name and practice himself. Without the merit of practice, there is no corresponding karmic result.

Now many people studying the Pure Land method place all their hopes on the last thought at the time of death. If one has not cultivated well in daily life, the mind has not changed, karmic seeds are not purified, relying on the last thought at death is like placing a bet; it is unreliable. One must usually cultivate oneself to accomplishment; only then is there assurance at the time of death. If in daily life one cannot even control thoughts in dreams, at the time of death, with the suffering of illness and karmic obstacles manifesting, karmic creditors coming to collect debts, the last thought is even harder to grasp. Therefore, one cannot only rely on the time of death; one must achieve something in daily life, change the mind, eliminate karmic obstacles, increase merit, and be able to control mental states.

To be reborn in the Land of Ultimate Bliss, one’s merit must be in accord with the Land of Ultimate Bliss; if not in accord, one cannot dwell there together. Wherever you want to go, your merit must be in accord with that environment; you must have that karmic seed. If you have not planted that karmic seed and your merit is not in accord, how can you go to that place? If the mind is not in accord with the Land of Ultimate Bliss, it cannot manifest the Land of Ultimate Bliss; how can one be reborn there? Any method of practice is cultivating the mind. To what degree the mind is cultivated, to what degree it is changed, with what state it accords—only then can one go to the corresponding environment to dwell together and survive.

VIII. Conditions Guaranteeing Rebirth in the Land of Ultimate Bliss

The Buddha only guarantees three paths for sentient beings to be reborn in the Land of Ultimate Bliss, all in the *Contemplation Sutra*. The first: Successfully cultivating the third contemplation, the Water Contemplation, guarantees rebirth in the Land of Ultimate Bliss at the end of life. The subsequent fourth to sixteenth contemplations also guarantee rebirth in the Land of Ultimate Bliss at the end of life; these count as one path with the third. The second: Those who eradicate the view of self are guaranteed rebirth in the Land of Ultimate Bliss at the end of life, attaining the highest grade of the middle rank. The third: Those who realize the mind are guaranteed rebirth in the Land of Ultimate Bliss at the end of life, attaining the highest grade of the highest rank. Other methods of practice can also lead to rebirth in the Land of Ultimate Bliss, but it is not guaranteed, not certain; rebirth may or may not occur, depending on the state of the last breath.

IX. Can People with Dementia or Amnesia Be Reborn?

People with dementia or amnesia have relatively heavy karmic obstacles, mainly manifesting as brain dysfunction. Although this obstructs the function of consciousness, if in daily life reciting the Buddha’s name has already influenced the mental faculty, eliminated a large part of karmic obstacles, and enabled them to abide in the Buddha-recitation samadhi, always remembering Amitabha Buddha, how could they get dementia? How could they have amnesia? A person with merit and light karmic obstacles, how could they get dementia? How could they have amnesia?

When demented or amnesiac, if they don’t even recognize their closest son, don’t know their own surname, how much less can they remember the Buddha? Can they still recite the Buddha’s name? Compared to his son, who is closer to him? Of course, the son is closer. If he can’t even remember his closest son, how can he remember the Buddha? The reason he developed dementia or amnesia is precisely that he did not have Amitabha Buddha in his heart, did not eliminate karmic obstacles through reciting the Buddha’s name; reciting the Buddha’s name did not influence his mental faculty, so he became demented. If reciting the Buddha’s name had influenced his mental faculty, his heart full of Amitabha Buddha, how could he be demented? Nor could he have amnesia; his heart full of Buddha, a large part of karmic obstacles eliminated, the Buddha’s power blessing him, how could he have amnesia? Since he cannot remember the Buddha, how can he be reborn? Even normal people, people with samadhi, may not necessarily be reborn. Rebirth is extremely difficult, no simpler than realizing the fruits or enlightenment.

Only the Dharma spoken after personally experiencing it is reliable. Without personal experience, relying on textual interpretation, imagining how things should be, without having achieved it, how can there be any guarantee? That is unreliable. If I were to speak about the Pure Land and rebirth, I would also have to speak according to those few passages in the Buddhist sutras; I dare not speak beyond the sutras. Because I have not been reborn, I don’t know specifically which circumstances lead to rebirth; I can only rely on the sutras to speak. Even if I recite the Buddha’s name to the point where the Buddha guarantees me, saying that no matter what happens at the end of life, I will definitely maintain right mindfulness and definitely be reborn—only then is it credible; everything else is not credible.

Therefore, for the Pure Land school to teach and guide people to rebirth, the most qualified and suitable person is only the First Patriarch of the Pure Land, Master Huiyuan. He leads everyone to cultivate the Pure Land; every method makes people accept it with faith; every method is trustworthy. If he says that such practice will definitely lead to rebirth, such recitation will definitely lead to rebirth, his words are all credible. The words of others are not credible. Why are the words of the First Patriarch of the Pure Land, Master Huiyuan, credible? Because he personally practiced the Pure Land method and succeeded. When he cultivated the Pure Land, his body and mind were always in samadhi. Amitabha Buddha personally appeared several times in his samadhi; the realm of the Land of Ultimate Bliss also appeared several times in his samadhi. He always abided in the samadhi state without leaving concentration; he was undoubtedly certain to be reborn.

Therefore, with his experience in cultivating concentration and wisdom, what he says about how to be reborn is certain and credible because he has cultivated to that level; he has experience. Those without experience are not credible. Similarly, some people speak about realizing the mind and enlightenment, but because they have not experienced true enlightenment, what they say about realizing the mind and enlightenment is also not credible. Their theories about realizing the mind and enlightenment may be right or wrong, but even if the theory is right, they still cannot truly become enlightened in practice, after all, without personal experience; the practice is incorrect, so what they say is unreliable. Anyone who propagates the Dharma must have personally practiced it, walked that path; only then is what they say reliable; everything else is unreliable. Those who propagate the Pure Land have not the slightest experience with the matter of reciting the Buddha’s name for rebirth. Therefore, what they say about how reciting the Buddha’s name will definitely lead to rebirth is not credible. Only the Pure Land sutras are the most credible. Speaking about rebirth apart from the Pure Land sutras is all conjecture and fantasy.

X. What is the Difference Between Reciting “Namo Amitabha Buddha” and “Amitabha Buddha”?

“Namo” means taking refuge, expressing sincere reliance and submission. “Amitabha Buddha” is the name of the Buddha himself. Reciting the Buddha’s name is to sense the Buddha, be in accord with the Buddha, seek the Buddha’s blessings, and receive his guiding hand for salvation. The two methods are fundamentally the same, but with two extra words, the mind’s thought is more circuitous; reciting “Amitabha Buddha” is more direct, the thought simpler, and easier to attain samadhi.

Reciting the Buddha’s name is not purely for reciting; it is to gather the mind, sincerely take refuge in Amitabha Buddha, and attain the Buddha-recitation samadhi. Only within the Buddha-recitation samadhi can one sense Amitabha Buddha, be in accord with Amitabha Buddha, and have assurance of rebirth. Therefore, when reciting the Buddha’s name, one should try to calm the mind, make the mind focused. When reciting the Buddha’s name, there should be the Buddha in the heart, reciting with a reverent mind. To gather the mind and attain concentration, when reciting the Buddha’s name, the sound should not be too high-pitched, as this consumes energy, easily scatters the mind, and makes it hard to gather. The sound should be lower, more gathered; energy concentrated, mind peaceful, focused without distracting thoughts, easy to attain concentration, attain the Buddha-recitation samadhi, and receive the Buddha’s blessings.

To cultivate the mind for reciting the Buddha’s name and attain the Buddha-recitation samadhi, one can try reciting like this: Slowly recite the sound “A,” prolonging the “A” sound, not reciting “mitabha Buddha,” while simultaneously having the presence of Amitabha Buddha in the mind. The “A” sound is expressed outwardly, while the three words “mitabha Buddha” are hidden deep in the heart. A single syllable represents the entire Buddha; the mind is without distracting thoughts, entirely Buddha. Reciting the Buddha’s name like this makes it easy to attain samadhi.

XI. Why Don’t the Buddha and the Holy Ones Use Supernatural Powers to Forcefully Take Sentient Beings Away?

The Buddha is the Buddha in the mind; the holy ones are the holy ones in the mind. If the mind has Buddha, the Buddha appears; if the mind has holy ones, the holy ones manifest. If the mind has no Buddha or holy ones, it is the mind’s fault that they do not appear.

XII. How to Recite the Buddha’s Name with the Mental Faculty?

Reciting the Buddha’s name with the mental faculty means reciting with true sincerity and intention, not reciting as a formalistic slogan with mouth but not heart. To achieve this, one must have correct cognition of reciting the Buddha’s name, thoroughly change one’s thinking, have deep faith and earnest vows, make all actions aspire towards the Buddha, fill the world of body and mind with Buddha, let go of Saha World attachments, and have every thought be of the Land of Ultimate Bliss. With the mind-Dharma and practice method complete, rebirth in the Land of Ultimate Bliss at the end of life is certain.

In Buddhist practice, any method has two aspects: one is the inner mind-gate, the other is the outer practice-gate. The mind-gate is the gate of cultivating the mind and nurturing the nature, also called the Way, the gate of the mental faculty (manas). The practice-gate is the gate of skill, also called technique, the gate of the six consciousnesses. Of course, the mental consciousness (manovijñāna) is not only the practice-gate but also the mind-gate; it’s just that the wisdom of the mental consciousness is shallow and easily obtained, so it is not the focus. The Way is fundamental, the inner driving force; technique is secondary, controlled by the Way, assisting the Way. Only when the two are combined can the method succeed.

The Buddha-recitation method is also like this. Overall, it cultivates the three provisions of faith, vow, and practice. Faith and vow belong to the Way; practice is the technique. To have accomplishment in reciting the Buddha’s name, first the mind of the Way must be accomplished: thinking must change, the enlightened mind must arise, the great vow must be brought forth. Then, supplemented by diligent practice of the technique of reciting the Buddha’s name, the hope of rebirth is great. The practice-gate also includes the cultivation of precepts, concentration, wisdom, the Bodhisattva’s six paramitas, and the thirty-seven aids to enlightenment. The mind-gate is the gate of reciting the Buddha’s name with the mental faculty. To make the mental faculty recite the Buddha’s name, one should let the mental faculty understand the immeasurable merits of the Buddha, understand the immeasurably numerous great deeds of the Buddha, understand the Buddha’s four immeasurable minds of compassion, joy, loving-kindness, and equanimity, understand the Buddha’s great vow-power, understand the Buddha’s practice journey over three asamkhyeya kalpas. After understanding all this, one will spontaneously generate incomparable reverence and yearning for the Buddha, naturally enabling diligent recitation of the Buddha’s name. The practice-gate will easily succeed, and finally, every thought will be of the Buddha, attaining the Buddha-recitation samadhi.

After faith and vow are complete, the mental faculty is subdued, no longer thinking of worldly dharmas; the mind becomes gathered, and concentration gradually appears. At this time, the mental consciousness reciting the Buddha’s name influences the mental faculty, gradually shifting from the mental consciousness’s recitation with language, words, and sound—recitation with form—to the mental faculty’s recitation without language, words, or sound—formless recitation. The skill will gradually be accomplished. If the mental faculty is not gathered, it will grasp everywhere, crave worldly dharmas, scatter the mind, and be unable to concentrate on reciting the Buddha’s name; then the Buddha-recitation samadhi will not appear.

If one does not cultivate the mind-gate but only takes the practice-gate path, mechanically reciting the Buddha’s name, pursuing quantity, winning by quantity, then when the skill deepens, it influences the mental faculty, quantitative change leads to qualitative change, causing the mental faculty’s thoughts and concepts to change, filling the mind with Buddha, attaining samadhi. Practicing this way is very difficult and hard to succeed; the vast majority of Buddha-reciters practice this way. It only requires spending more time reciting the Buddha’s name over a long period; when reciting becomes very pure and skillful, without needing to pass through the brain, encountering any state, as soon as one opens the mouth, “Amitabha Buddha” comes out, like an automated robot. However, afflictions still arise as usual; scattering still occurs as usual. What substantial benefit is there in reciting the Buddha’s name like this? Many temples and groups hold Buddha-recitation retreats (Buddha-sevens), reciting a million holy names in a week, the Buddha’s name entering the ears with every sound, thoughts continuous, but worldly miscellaneous affairs also enter the heart without much delay; the three poisons of greed, hatred, and delusion are still all present, not seeing much elimination of karmic obstacles, and the Buddha-recitation samadhi is not even a shadow.

All methods are mind-methods; the Buddha-recitation method is also a mind-method. Without cultivating the mind, accomplishment is difficult. Cultivating the mind means cultivating the mental faculty; cultivating with the mental faculty as the focus. If the mental faculty is well cultivated, then all methods can be accomplished. It’s just that this mind, due to being defiled for countless kalpas, has heavy afflictions, is hard to grasp, and not easy to subdue. However, to escape the sea of suffering, no matter how difficult, one must find a way to reverse and subdue it; otherwise, one will remain sunk in the sea of birth and death, unable to extricate oneself.