Talking about a mind with no confusion, most people hold on to these three wrong interpretations which are inter-related.
Firstly, they think that the daily recitation is just a practice. Only the last Buddha recitation before passing away is genuine.
This is a wrong interpretation.
Why do I say this? It is because every recitation, every mindfulness of Namo Amitabha Buddha is genuine. Every of our mindfulness of the Buddha’s name assures us of a rebirth. That is why we say this is the accomplishment of karma in this life. It is not necessary for us to wait until our death bed that the Buddha’s Name suddenly gets a rise in value. We misinterpret the Buddha’s name, thinking that the Name of the Buddha is empty in our daily practices. Suddenly at the death bed it appreciates in value.
This view is incorrect.
Now take the analogy of the withdrawal of money from a bank. The money is already in our account. Only then when we go to the bank, we can withdraw it, right?
The correct understanding is at normal times, the money is already in our account. At the death bed we are withdrawing it.
Now when we recite Namo Amitabha Buddha, the money has long been credited into our account by Amitabha Buddha, ten kalpas ago. He has credited his immeasurable merits and virtues of Dharma wealth into this Name, Namo Amitabha Buddha. Now when we are reciting, we are holding the money. At our death bed, the Buddha will come to welcome us. Moreover, the money has long been credited into our account. Just by reciting Namo Amitabha Buddha, the merits and virtues of attaining a rebirth is assured.
If we say the recitation of Namo Amitabha Buddha is empty of merits and virtues to attain a rebirth, then even at the death bed, it will still be empty!
If at the death bed we can attain a rebirth, it means now the merits and virtues are also full.
Do not say that we recite Namo Amitabha Buddha now is useless, only the last recitation is useful. Actually, every recitation of Namo Amitabha Buddha now is useful. If it is useless to recite normally, then at the death bed, it will still be useless. If it is useful now, at the death bed, it is also useful, understand?
That is why Shandao Great Master gives the explanation of these six words as follow:
‘Namo means taking refuge. It also means bringing forth of vows and transference of merits. While Amitabha Buddha is the practice. With this meaning, we are sure of the attainment of a rebirth.’
It means the words Namo Amitabha Buddha are the confirmation of our attainment of rebirth.
Reciting Namo Amitabha Buddha now means the replete of vows and practices now. It does not mean only at the death bed we will be replete with vows and practices.
Even before the ten kalpas, the vows and practices are already fully replete.
We must be clear in this point. A man who takes refuge in the Buddha will surely attain a rebirth. The word Amitabha is our cultivation. Amitabha is our merits and virtues. Here taking refuge is equivalent to attaining a rebirth. It is unnecessary to wait till our death bed.
There is an exception. Some people do not know about the Buddha and do not take refuge in Him. They only take refuge in him at their death bed. Then their attainment of rebirth will be at the death bed.
The moment we recite Namo Amitabha Buddha, the merits and virtues of attaining a rebirth is already confirmed.
Next, we study
‘We recite the Buddha’s name throughout our life,
Ten times, three times or five times,
The Buddha will surely come to welcome us.
This is because Amitabha Buddha has fully accomplished his Vows.
He enables a mundane man to attain a rebirth just by reciting his name.’
Here it means the attainment of rebirth is very easy.
Whenever we recite Namo Amitabha Buddha, at that moment we are replete with the merits and virtues of rebirth. Amitabha Buddha will come to welcome us.
Some people say the recitation at normal times is empty. We attain a rebirth only at the death bed. This is known as ‘the meaning of other time’ and this is what Master Shandao is trying to correct.
He says that every recitation is replete with vows and practices.
The next problem is people say we must recite the Buddha’s Name at the death bed, that we must apply our effort to make sure our mind is not confused at the death bed.
This is another wrong interpretation. Look at the three sections of time span in the Sutra:
‘A man who recites the Buddha’s Name for one day, two days, three days, four days, five days, six days and even seven days,….’
This is known as the time span of a whole life.
The second time span is thus stated, ‘…at his death bed….’
It means he recites the Buddha’s Name normally and at his death bed, the Buddha appears before him. He comes with all the sagely assembly to welcome him. He recites the Buddha’s name every day is the cause while the Buddha reveals himself at his death bed is the fruit.
The third time span: The Buddha appears at his death bed is the cause,
‘This man is not confused at his death bed.’ Is the fruit.
In a full sentence,
‘This man is not confused at his death bed and he attains a rebirth in Amitabha Buddha’s Land of Ultimate Bliss instantly.’
At the death bed the man sees the Buddha and his mind is not confused. These are the benefits, the rewards, the results of Buddha recitation. This is the time to reap the fruits, not planting a cause.
In these two sections of the Sutra, nothing is mentioned about Buddha recitation. Of course, the man might be reciting the Buddha’s Name at his death bed. Or he might not be reciting. When Amitabha Buddha appears before him, he may be reciting the Name or may not be reciting. This is not a problem. At the death bed, if you are reciting or not reciting, Amitabha Buddha will be there to receive you. Your mind will not be confused. So, do not worry that we should call out the Buddha’s Name at the death bed. In the Sutra, it does not stress on this. It is because Buddha recitation should be carried out as a daily activity.
There is an exception here. There are people who do not do the recitation in normal times. They are like the man in the Contemplation Sutra, who attains a rebirth in the lower grade lotus. He does not recite the Buddha’s Name in his life. If he does not recite at his death bed, he will have no chance. So, at that moment, before passing away, he is taught to recite Namo Amitabha Buddha.
We who recite Namo Amitabha Buddha daily will surely attain a rebirth even if we do not recite the Buddha’s Name before passing away. This is a hundred percent guarantee.
There is a Sutra called the NaXian Bhikshu Sutra.
The Bhikshu asked the Buddha,
‘I am practising on a daily basis. What will happen to me if I cannot cultivate at my death bed?’
The Buddha gave the following analogy, ‘Just like a tree which grows up slanting towards the west. Then it is cut down with a saw, and pulled down with a rope towards the west. On which side will the tree fall down?’
Of course, it will fall down on the western side. This means when we do the Buddha recitation daily and vow to attain a rebirth in the west, our mind is slanting towards the west in normal times. At the death bed, Amitabha Buddha again appears to receive us. He pulls us up. So, if we do not go to the west, where will we be going?
So, every day we recite Namo Amitabha Buddha, our mind is only thinking about the rebirth in the Western World of Ultimate Bliss. At the death bed, even if we do not recite the Buddha’s Name, this will not hinder us from attaining a rebirth.
That is why this is called the accomplishment of the karma in one’s life. The karma to attain a rebirth is already accomplished. There is no more hesitation, nor become ineffective. Once it is accomplished, it will not change. So do not worry about this.
Moreover, Amitabha Buddha says that he will gather in all the Buddha reciters persistently, without letting go anyone of them. When we are reciting Namo Amitabha Buddha now, we are gathered in by the Buddha. He is giving us the protection now, not leaving us, not renouncing us until our arrival at the Pure Land. Some people misunderstand the Buddha. They say when we are reciting, the Buddha gathers us in. At the death bed when we do not recite, he would just release his grab and let us fall away.
This is impossible.
This is what the Buddha says. ‘Gathering us in without letting us to fall away.’ it means that he will always hold us tightly.’
At the death bed even if we cannot recite Namo Amitabha Buddha, this will not affect our attainment of a rebirth.
Next, in the Sutra it is thus stated, ‘At our death bed, our mind is not confused.’ Here it does not mean that we have the strength to control our mind so that it is not confused.
The strength comes from Amitabha Buddha. According to the translation by Xuan Zang Great Master,(玄奘大师) it is thus stated,
‘The Buddha of Immeasurable Lifespan together with his immeasurable Sravaka disciples, the Bodhisattva assemblies surrounding him appear before the Buddha reciter, bestow upon him with kindness and compassion so that his mind is not confused.’
When the Buddha appears before us, his lights of kindness and compassion will protect us. In this way our mind will dwell in right mindfulness, not confused, nor become crazy. This is the Buddha’s strength, not our strength.
Great Master OuYi describes in his book, ‘Important Understanding of Amitabha Buddha’ which I think is especially good.
He says this problem only arises if we rely on our own effort. We Buddha reciters do not have this problem.
He says,
‘In the defiled land a man who cultivates relying on his own effort will find it very difficult to decide the road he will take facing birth and death.’
It means at our death bed and we wish to rely on our own effort to cross over birth and death, it is a difficult task.
‘May they be the persistent cultivators, the cultivators who are very intelligent, they will fail the test of birth and death.’
These refer to the general cultivators.
He says further,
‘Even if he has great understanding, that he is enlightened to the profound door…’
It means that he is enlightened and has penetrated the innate nature.
If we rely on our effort in cultivation and that we are unable to sever our bad habits fully,
‘For such a man, out of ten nine will take the wrong path. When the hidden negativity arises, he will just be pulled along without any strength to control himself.’
This is the teaching of Great Master Yong Ming (永明大师). If we rely on our own effort to cultivate the path, it is very difficult. We are not in control of the situations.
That is why it is said,
‘The first stage of Arahant still faces confusion when he is born while a bodhisattva will fall into delusion after the transition of births.’
Even the Sotapanna the first stage of Arahant is unable to remember his own cultivation. Later when he continues to cultivate only then he will realize his position. If a bodhisattva is born again, he will still be confused in the transition period from one birth to another.
So, what is there to say about us the mundane men? We simply have no control over our birth and death. This means that relying on one’s effort to cultivate is very difficult.
On the contrary,
‘If we have faith in the Buddha and we recite the Buddha’s Name, we are relying on the Buddha’s strength.’
‘With the Buddha’s vows of kindness and compassion our trust will not be in vain.’
‘Amitabha Buddha and the sagely assemblies appear before us, to console us, to guide us.’
This means Amitabha Buddha’s kindness and compassion, vows are not fake.
So, in the vow to welcome the man at the death bed, Amitabha Buddha appears before him. Why does he appear? To console him, to lead him to his Pure Land.
‘That is why our mind will not be confused and we will attain a rebirth easily.’
With the kindness and compassion of the Buddha he appears to protect us, to console us, to guide us. That is why we will not be confused. We will attain a rebirth at great ease.
We should know our mind is not confused because of the Buddha’s strength. We do not possess that strength. Everyday we should just recite Namo Amitabha Buddha. At our death bed our mind will naturally dwell in right mindfulness.
This is the benefit bestows upon us because
‘The Buddha witnesses the living beings fall into confusion at the death bed. He especially makes sure that we will be free from such sufferings.’
The Buddha sees that most living beings are afflicted at the death bed. That is why he gives us this guarantee.
He says, ‘Don’t worry. I will come to fetch you when you are about to pass away.’ He will protect us, console us, bestow upon us his kindness and compassion and make sure that we will dwell in right mindfulness.
See the Buddha gives us the guarantee. Please believe in him, will you? (Audience: Yes)
Thirdly, we want to clear the misleading issue, saying that if we do not recite Namo Amitabha Buddha at our death bed, the Buddha will not come, or that the Buddha comes without our knowing.
These are wrong information.
The first reason is the Buddha has brought forth the vow of welcoming. In the 19th vow, he says at the death bed if he does not come together with the great assembly to surround the Buddha reciter, to appear before him, to receive him, he will not certify to Proper Enlightenment.
So, we should just keep on reciting Namo Amitabha Buddha in our daily life, the Buddha will surely come to welcome us at the death bed. Even when we are reciting now, the Buddha is already here to welcome us. He often comes to see us, to welcome us. The only problem is we cannot see him. Why is this so? It is described that his bright illumination pervasively shines on the worlds in the ten direction, to gather in the Buddha reciters continually. He will appear before us at our death bed.
At the death bed, it is the transition periods of two life forms. The transition of one’s life from the Saha world to the Pure Land. We will see the surrounding of that Land, we will see the Buddha and Bodhisattva come forth to welcome us.
Moreover, we recite the Buddha’s Name. With the three conditions the Buddha will surely come to welcome us. We should have no worry about this. Amitabha Buddha is very punctual.
The first of the three conditions is the condition of being closed to. When we start to cultivate, our mouth will often recite Namo Amitabha Buddha and the Buddha will hear us. We always bow to the Buddha and the Buddha will see us. Our mind is always mindful of the Buddha and the Buddha will know about this. Living beings are mindful of the Buddha, the Buddha is also thinking about them. The three karma on both sides are in coherence. This is known as the condition of being closed to.
It means we have close affinity with the Buddha. This is also called the three karmas are not apart from one other.
Secondly, we will explain the meaning of the condition of being near. Living beings wish to see the Buddha, the Buddha will stand before them on the arising of such a thought. This is known as the condition of being near. We are not far away from the Buddha. In fact, we are very near to him. When we recite Namo Amitabha Buddha he is just by our side.
Thirdly. it is known as the enhancing condition. When living beings recite Namo Amitabha Buddha, the sins of many kalpas are eradicated. Before passing away the Buddha and sagely assemblies will naturally come to receive them. All the deviant karma and bondages are unable to hinder them to attain a rebirth. This is the meaning of the enhancing condition. This is to make sure we will not be confused at the death bed because all the deviant knowledge and evil karma cannot obstruct us. Without the protection of the Buddha we might become confused or crazy. We might even lose our mind and make mistakes.
But since the Buddha says he will come to welcome us, with his presence there come along the strength of great kindness and compassion, the strength of great vows, the strength of great illumination, the strength of great gathering in, the strength of great consolation. These strengths enable us to be free from the bondage and obstacles of all evil karmas. Without obstructions our mind will not be confused.
When we recite Namo Amitabha Buddha, he will often hear us, see us, know us and come to visit us. When we make obeisance to the Buddha, he will often see us. When we recite Namo Amitabha Buddha, the Buddha will often hear us. When we are thinking of Namo Amitabha Buddha, he will be thinking of us too. When we wish to go to the Pure Land, the Buddha will often come to visit us. At the death bed, Amitabha Buddha will emit light specially to protect us, to eradicate any hindrances that might arise.
Another problem is people are worried they may not know the Buddha is coming. For example, we might fall unconscious with the brain clogged with blood, or the mind is in a confused state, or that we cannot recite the Buddha’s Name. These are not problems at all.
Why do I say this? It is because when he comes we will surely know.
Here are a few scenarios of a Buddha reciter at the death bed.
Firstly, Amitabha Buddha comes along with all the great Bodhisattva, Guan Yin Pusa, Da Shi Zhi Pusa, all the great Arahant, the Sravaka bhikshus to welcome us. At this moment the heavenly music springs out in the empty space, the heavenly fragrance permeates the air and Amitabha Buddha will emit a great bright illumination. Amitabha Buddha will praise him, console him and say,
‘Good Man, as you recite the Buddha’s Name, I am here to welcome you!’
So, the Buddha comes with the great assemblies. The Buddha’s voice resonates in the space to praise him. The Buddha’s voice is extremely wonderful, unlike my voice here. After praising him he extends his hands just like a thousand Buddha stretch their jewel hands together, with the jewel lights emitting from his hands to shine on the Buddha reciter. From the eyebrows jewel lights are emitted to shine on the Buddha reciter. With the illumination of these jewel lights all the sinful karmas are put to extinction. On seeing the Buddha’s lights, he is overjoyed, he immediately places his head on the ground, forgetting all the pain in his joints, the waist and pelvic bones. He can only say,
‘Namo Amitabha Buddha, the Buddha of Immeasurable Lifespan, Immeasurable Lifespan Buddha…….’
He is so glad as his room is filled with lights.
So, we see the Buddha brings along the sagely assemblies, emitting lights, praising the Buddha reciters. And our karmic hindrances are cleared. He consoles us, extends his hands to receive us. He just moves his fingers and we are already on the lotus. We are so happy to see the Buddha, so excited and we do not know how we are already on the Jewel lotus. It is not you who climb on it. The Buddha’s lights just move up and you are already standing on the lotus.
This is the end on the explanation of an unconfused mind.
Dharma words by You Xi Great Master 幽溪大师 :
‘In the Saha world,
Living beings recite the Buddha’s Name.
They have not subdued
Their abundant afflictions
On views and thoughts.
At the death bed
If they can be conscious,
This is not because of their own strength
To support and uphold.
This is all because they totally rely
On Amitabha Buddha’s rescue
And travel on his ship of Great Vows.
They do not have right mindfulness
Yet they dwell in right mindfulness.
That is why their mind is not confused.
That is why they attain a rebirth.’
An extract of the Dharma Teaching by Venerable Master Shi Jing Zong, the Abbot of Hong Yuan Monastery, Anhui, China. Title: The mind is neither confused nor inverted
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