《佛说阿弥陀经》第29讲：平生业成 往生已定 Attaining Assurance of Rebirth | 净本法师主讲
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《佛说阿弥陀经》：执持名号，若一日，若二日，若三日，若四日，若五日，若六日，若七日。
佛在此明确指出，念佛往生并不取决于时间长短，并非念佛时间越长才有资格往生净土，也不是说念佛时间短就不能往生。经文中特别用了“若”字，这个“若”字意为不固定的意思。有些人或许仅念佛一日，寿命即尽，他依然可以往生净土；有些人可能还有较长的寿命，能念七天、七十天，甚至七百天，他也同样可以往生净土。因此，佛说“执持名号，若一日，若七日”，也就是说念佛往生与时间长短无关。从念佛的那一刻起，我们便具备了往生净土的资格。至于念佛的天数多少，取决于各自的寿命长短，寿命长的自然念佛较多，寿命短的自然念佛较少。
善导大师亦言：“一切凡夫，不问罪福多少、时节久近，但能上尽百年，下至一日、七日，一心专念弥陀名号，定得往生，必无疑也！”这告诉我们，任何凡夫众生，不论过去罪业深浅、福报大小，也不论念佛时间长短，只要从现在起发心念佛，即使这一生只有一天或七天的时间，只要是念“南无阿弥陀佛”，一定可以蒙阿弥陀佛的慈悲接引，往生净土，决无丝毫疑虑。因为阿弥陀佛亲口宣说，只要念佛“若一日，若七日”，都决定可以往生。
因此，净土宗的特色之一是“平生业成”。初次听到“平生业成”这一名词的人或许不理解。所谓“平生业成”，是指佛已告诉我们，只要平常能念佛，就已经在阿弥陀佛慈悲的佛光摄取之中。既然我们此刻已经被佛光摄受不舍，自然现在便已经具备往生净土的资格。从我们开始念佛的那一刻起，就已确定此生必定往生净土，这便是念佛者最大的安心与保障。
佛在《无量寿经》中说：“即得往生，住不退转。”这里所说的“即得往生”，并不是指现在立刻就往生极乐世界，而是说明现在开始念佛，就已经获得往生净土的资格了。一般人或许认为，是否能往生，要等到临终的那一刻才会知道，甚至以为要等到临终时再全力以赴，拼一拼到底能不能往生。这种观念并不正确。实际上，只要我们平常有念佛，就已经决定能够往生净土，现生就已经稳稳住于不退转，不必等到临终时再去确定。
净土宗祖师昙鸾大师也曾说过“业事成办”，也就是说，我们往生极乐世界的资格，其实现在就已完全具备。为方便理解，可以借用一个世间的比喻：就像获得移民资格后，虽然正式启程的日子尚未到来，但从获批那一刻起，身份已经确定。我们往生极乐世界也是同样的道理：从我们平生念佛开始，阿弥陀佛就已经批准了我们的“往生签证”，只是我们的寿命尚未到达寿终的那个时刻。
佛在《阿弥陀经》也提到：“其人临命终时，阿弥陀佛与诸圣众现在其前。”也就是说，当我们的寿命到了临终之时，阿弥陀佛便会现前亲自接引我们去往极乐世界。所以，并不是现在念佛却仍然往生未定，而是我们现在就已经确定往生了，只是还没有到寿终之时，还未亲眼见到阿弥陀佛来接引。这就好像我们移民的签证早已办妥，只是在等待启程日期到来而已。
佛经中记载了这样一个故事，这是印光大师曾经讲述过的。在佛陀时代的古印度，有一位在家居士发心护持释迦牟尼佛。实际上，他发愿要为佛陀做的事还没有正式开始，佛陀却告诉他说：“你天上的宫殿已经建好了。”居士听后非常惊讶，问道：“我才刚刚发心护持三宝，事情都还没做成，福报就已经现前了吗？”佛陀回答：“是的，福报现在就已经现前了，“祇园始经营，天界之宫殿已现”。由此可见，一个人才发心，其果报便已然存在。
印光大师讲这个故事，主要是为了阐明念佛的巨大利益。大师继续说道：“佛念才发起，净土之莲花即生。”我们在世间仅仅念一句“南无阿弥陀佛”，极乐世界便即时绽放出属于我们的莲花，这并不需要等到临终的。我们此刻念佛，朵朵莲花就已经在阿弥陀佛面前瞬间盛开，何须等待临终之时呢？换句话说，从我们发心念佛的那一刻起，就已“平生业成”决定往生净土，我们此刻就已然成为阿弥陀佛的人了。
试想，既然我们念佛之人现在已经归属于阿弥陀佛，那么当我们遇到困难和危急之时，阿弥陀佛又岂会不顾我们呢？举个世俗的例子，各位做父母的人，当你的孩子被绑架时，你会怎么办？你肯定会尽全力去救他，绝不会冷漠地说：“这个孩子不听劝告，自己不小心被抓了，活该！我才不理他呢。”即便孩子是贪玩闯祸或者疏忽大意，做父母的也不会如此狠心，而是心急如焚地想尽一切办法救他回来。
连世间人的爱尚且如此，更何况具足无量慈悲的阿弥陀佛呢？然而有些人心中的阿弥陀佛却似乎是冷漠、残忍的。他们说：“某人虽然念佛一辈子，但如果临终时业障现前，阿弥陀佛就不会管他；念佛一辈子也白费了，根本无法往生。”甚至有人还说：“这个人过去杀过一只鸡，业障这么重，就算念佛，临终时一定被冤亲债主障碍，阿弥陀佛也救不了他！'其实这种想法是不了解阿弥陀佛的慈悲愿力。即使是造过五逆十恶的大罪人，若能念佛，阿弥陀佛也一样会来接引。佛经中还说，阿弥陀佛是'光中极尊，佛中之王'，他的威神力量不可思议，怎么可能连众生的业障都克服不了呢？有些就认为，似乎只有当众生业障完全消除、冤亲债主全部了结之后，阿弥陀佛才肯出手相助。
事实上，我们反过来想一想，如果我们真的已经完全清净、毫无业障，那我们还需要阿弥陀佛的救度吗？想想看，是生病的人需要医生，还是健康的人需要医生呢？当然是生病的人需要医生；健康的人根本不必着急去看医生。真正需要急救的，是那些身受重伤、急待救治的病患啊。
善导大师曾说：“亦如溺水之人，急须偏救，岸上之者，何用济为？”即将溺水的人才是需要紧急救助的，已安全上岸的人又何须再救呢？也就是说，阿弥陀佛首先救度的，不是那些已具备修行功夫的修行人，而是那些还未能修行的凡夫。凡夫众生迷惑颠倒，造作诸多罪业，积累深重业障，结下无数冤亲债主，因此更需要阿弥陀佛慈悲的救度。
在《净土圣贤录》中记载了一位法喜法师的故事。法喜法师在出家前曾杀生杀鸡，六十多岁时忽然出现了曾被他杀害的鸡前来讨债。别人虽看不到，但法喜法师清晰可见。这时佛菩萨显现出来，对那只鸡说道：“法师是要念佛往生极乐净土，怎能偿还你的命债呢？”话音刚落，那只鸡便随之消失。
虽然我们身上负有业障，但因有阿弥陀佛的慈悲加持，我们完全无需担忧。当然，这并非鼓励随便造业，我们还是应尽力避免伤害众生，因为众生皆是阿弥陀佛所要救度的对象。但世间之事难以做到十全十美，比如家中的蚂蚁、蟑螂、蚊子，又如何能完全避免伤害呢？就连国家政府也在喷洒杀虫药，以避免蚊虫传播登革热等疾病。这是为谁杀呢？是为我们杀。有些家庭主妇还要为家人杀生煮饭，还有我们过去无量劫也不知道造了多少的杀业。
印光大师曾说：“人一生中所造罪业，不知多少。 别的罪有无且勿论，从小吃肉、杀生之罪，实在多的了不得”、“从无量劫来，不知造到多少罪业。宿业若现，三途恶道，定规难逃。 想再做人，千难万难。 是故说求生西方，比求来生做人尚容易。以仗佛力加被故，宿世恶业容易消。纵未能消尽，以佛力故，不致偿报。”
印光大师进一步指出，不用说其他的，仅仅我们从小到大吃肉所累积的罪业就已经多得惊人。试想一下，我们在还没有开始吃素之前究竟吃了多少肉？这些还只是这一生中的罪业，更不用说过去无量劫以来的业障了。如果仅靠我们自己修行来偿还这些业债，恐怕再死多少次都还不清。因此，想要凭借自己的力量达到完全清净、毫无业障，根本是不可能的，因为业障实在太多太深重了。
因此，印光大师才强调：“以仗佛力加被故，宿世恶业容易消。 纵未能消尽，以佛力故，不致偿报。”
既然我们无法靠自身力量清除业障，就应当念佛依靠阿弥陀佛的慈悲加持。因为有阿弥陀佛的加持，业障自然得以逐渐消除。即便业障未能完全消除，我们也不再需要承受报偿。为什么呢？因为阿弥陀佛已为我们承担了。用白话来讲，就是阿弥陀佛为我们背负起了这些重担。
《无量寿经》中讲：“荷负群生，为之重担。”阿弥陀佛正是为众生背负业障、承担重担的。就像父母为自己的孩子承担一切生活所需一样，孩子的衣食住行、医疗费、教育费乃至日常生活费，都是由父母一力承担的。甚至有时国家也会这样保护国民。如果我们在国外遭遇危险和紧急情况时，国家的大使馆也会立刻派人前来保护和救援我们，这是国家对国民的责任。
我们念佛之人，实际上已经是极乐世界的子民了。我们的“身份证”和“护照”上早已盖上了极乐世界的印记，我们的“总统”、我们的“慈父”，就是阿弥陀佛。当我们在娑婆世界遭遇冤亲债主的业障困扰时，阿弥陀佛岂会不救我们？他一定会在极乐世界与观世音菩萨、大势至菩萨及莲池海会诸大菩萨“想办法”，无论付出何种代价，都要把我们救回极乐净土。正如前面所提到的法喜法师，他曾在过去杀生造业，当业障现前，被过去伤害的众生讨债时，佛菩萨立即现身，帮助他化解了宿世的冤业。
阿弥陀佛的慈悲，真正体现在对苦难众生的救度之上。如果只讲慈悲，却只救观世音菩萨、地藏王菩萨这样的大菩萨，又怎能体现真正的慈悲呢？就好比现实中谈救济，却只救助富人，而对穷苦的人毫无帮助，那还有什么意义呢？因此，阿弥陀佛的慈悲真正彰显于他救度我们这些凡夫众生的实际行动上。正如善导大师所说：“亦如溺水之人，急须偏救，岸上之者，何用济为？”
在佛陀时代，也有类似的例子。当时佛陀的弟子阿难尊者被摩登伽女这个外道女子所迷惑。各位想想，佛陀会怎么做呢？佛陀难道会责怪说：“阿难啊，这是你自作自受，平日让你努力修行，你偏不听，如今遭难，我不再理你了。”佛陀当然不会如此。反而是释迦佛在远处大放光明，就如电影场景一般，那光直射到阿难尊者身上。有佛光的加持，阿难尊者顿时清醒过来，从而逃过一劫。这才是佛法真正慈悲救度众生、永远不会舍弃任何一个人的体现。
古代大德幽溪大师曾说：“娑婆众生，虽能念佛，浩浩见思实未伏断; 而能垂终心不颠倒者，原非自力而能主持; 乃全仗弥陀，乘大愿船，而来拔济，虽非正念，而能正念，故得心不颠倒，即得往生。”
意思是说，我们每一位出生在娑婆世界的众生本来就是颠倒的。尽管我们在念佛，但仍未能真正伏烦恼，更别说断除烦恼了。实际上，不要以为只有昏迷时才算颠倒，即使现在清醒时，我们同样处于颠倒状态。譬如，佛陀明明教导无我无常，我们却执着于自我。假如某天发现银行存款突然消失，家庭遭遇变故，我们岂能无动于衷？事实上，我们从未真正放下过“我”的执念。因此，不用等待临终，我们现在本就处于颠倒烦恼中，哪里还有什么正念可言呢？那现在都颠倒了，怎么可能临终不会颠倒？难道现在是颠倒的凡夫，临终会突然成有正念的佛菩萨吗？不可能的。
幸好我们念佛人已是阿弥陀佛的孩子，受到阿弥陀佛的庇护和照顾，即使临终时失去正念、陷入颠倒迷惑状态，阿弥陀佛也一定会现前来接引我们往生极乐世界，“垂终心不颠倒者，原非自力而能主持，乃全仗弥陀，乘大愿船，而来拔济，虽非正念，而能正念，故得心不颠倒，即得往生。”正如佛陀救护被迷惑的阿难尊者一般。就像父母叫醒贪睡的孩子一样，即便我们临终颠倒迷惑，阿弥陀佛也会以慈悲殊胜的佛光加持唤醒我们，让我们恢复正念，顺利往生极乐净土。本来没有正念的，到时也会变成有正念了，“虽非正念，而能正念，故得心不颠倒，即得往生。”
但有些人却误以为，自己念佛念了一辈子，如果临终时颠倒昏迷、无法继续念佛，就不能往生了。其实这是对经典的误解。经中清楚说明：“其人临命终时，阿弥陀佛与诸圣众现在其前；是人终时，心不颠倒，即得往生阿弥陀佛极乐国土。”请注意，佛经是说，阿弥陀佛先现前加持，我们才能心不颠倒往生，而非靠我们自己的力量先不颠倒才能往生。
另外一部别译本的《佛说阿弥陀经》对此讲得更为明确：“临命终时，无量寿佛与其无量声闻弟子、菩萨众俱，前后围绕，来住其前，慈悲加祐，令心不乱；既舍命已，随佛众会，生无量寿极乐世界清净佛土。”我们看，这段经文强调的非常清楚，是阿弥陀佛在念佛人临终时“慈悲加祐，令心不乱”，是阿弥陀佛现前围绕加持，使我们的心能够保持不乱。换句话说，临终的心不乱并不是依靠我们自身的力量，而是完全依靠阿弥陀佛的慈悲加持与护佑。这一点不能误解。如果我们真的能凭自己达到不乱，那么阿弥陀佛为何还要慈悲加持呢？经文的意思再明白不过：“慈悲加祐，令心不乱。”阿弥陀佛慈悲加持，令我们临终心不颠倒，顺利往生极乐净土。
因此，我们凡夫念佛人虽然临终难免出现颠倒，但因阿弥陀佛慈悲加持，必然能顺利往生极乐世界。这才是真正慈悲至极、救苦救难、具足无量光寿的阿弥陀佛。不只是念佛三十年、一辈子的人能得到这样的利益，就算只有一天、七天也一样。佛在《阿弥陀经》说：“若一日，若七日”，意思就是即使寿命仅剩一天，只念一天的佛号，阿弥陀佛也会慈悲现前接引。佛在《无量寿经》更是说“乃至十念、一念”，哪怕病人只念一句“南无阿弥陀佛”后便昏迷过去，阿弥陀佛同样会慈悲接引。因此我们看到历史上很多人，如张善和、张钟馗等人，虽然一生造业甚重，但临终只念几声佛号，阿弥陀佛即慈悲现前接引他们往生净土。
上次提到有一位莲友的哥哥就是如此。这位哥哥生前从未信仰佛法，只是在生病时被弟弟劝导念佛，但也不是很精进。他甚至不清楚念佛的意义。临终时，他突然陷入昏迷，家人都以为已经没希望了。然而，没想到哥哥清醒后却告诉大家，他刚才在昏迷中竟然看见了极乐世界，那里满地都是黄金，想要什么就有什么。他一生未曾阅读过《阿弥陀经》，对极乐世界也毫无所知，竟然在昏迷状态中亲眼见到了极乐世界，可见阿弥陀佛的慈悲加持是多么不可思议。
所以，我们要正确依照经典和祖师的解释来理解阿弥陀佛的慈悲，不要随意听信错误的说法，自寻烦恼。提早念佛的人完全不必担心，就好像提前抵达机场，自然不会担心错过航班一样。我们提早十年二十年念佛，就是提前登上了阿弥陀佛的大愿船，必然稳妥地到达极乐净土。阿弥陀佛的大愿船都比世间任何豪车更加安全稳妥，绝不会半途出问题。我们一旦提早念佛，就已经决定了往生的方向，根本无需再有丝毫的担忧。
关于助念一事也是如此。一个平日勤修念佛的人，即使最终无人为我们助念，也没有关系，因为我们早已身在阿弥陀佛的大愿船上。正如印光大师所说，助念是为了那些平常不念佛的人，让他们在最后关头把握机会、及时念佛，就像空姐会大声呼唤迟到的乘客赶快登机一样。而对于提早念佛、已经“上船”的人，自然不需要再被呼唤。有些人分不清楚，误以为每个人都非要助念不可。诚然，助念固然重要，但主要是给平日不念佛的人一个最后的提醒；对于平日早就念佛、早已乘坐阿弥陀佛愿力之船的人来说，这并非绝对需要。更何况，在经典中，佛从未说过“念佛人若无人助念便无法往生”这样的教言。
相反，佛在经中明示，平常念佛的人，阿弥陀佛必定前来接引。如佛在《无量寿经》里说：“假使大火满三千，及彼庄严诸牢狱；如是诸难悉能超，皆是如来威德力。”意思是说，即使遭遇空前严重的火灾，甚至蔓延至三千大千世界，或者在牢狱中受尽折磨，只要仰仗阿弥陀佛的威神力，仍能往生净土。可见在这些情形下根本没有助念的条件，却丝毫不妨碍念佛人往生。此外，历史上也曾有过朝廷灭法的严峻时期，不仅不许民众学佛礼佛，甚至连经书和佛像都被销毁，出家人也会被抓捕，在那种状况下更谈不上助念；然而念佛人依旧能照常往生。
再者，佛在《阿弥陀经》中明确指出，念佛人临命终时，阿弥陀佛与极乐世界无量菩萨、乃至十方诸佛都会前来护念接引。这样殊胜宏大的“助念团”，怎会因世间无人助念而影响往生？经中说：“阿弥陀佛与诸圣众现在其前；无量寿佛与其无量声闻弟子、菩萨众俱，前后围绕，来住其前，慈悲加佑，令心不乱。”这才是最庄严、最具威德力的助念。与此相比，世间任何助念团都不足为道。
先前有提到一位在美国行医的医生，因罹患癌症而认识了阿弥陀佛。他起初非常担心自己无法获得助念，因为在美国实在难以找到人来帮忙助念。没想到阿弥陀佛慈悲，在他往生前于梦中示现，带领五百位菩萨前来欢迎，并告诉他决定往生极乐世界。当时极乐世界的菩萨都在为他念佛，叫他不必担心。可见，阿弥陀佛与十方诸佛的接引，岂是凡夫助念所能相比的？其实，只有那些平时从不念佛的人，才需要在他临终时为其助念，好让他们及时依仗阿弥陀佛的威神力而往生。若能平常就有念佛，自然就不必如此，因为阿弥陀佛时时刻刻都在护佑我们。
因此，有些念佛人，纵使家中有人反对念佛，或者临终时根本不会为他安排助念与佛事，也无须忧心。世间人不给我们安排，阿弥陀佛早已替我们安排得妥当。
我常提及一个公案：在四川某地，有一位太太想要吃素念佛，但她的丈夫极为排斥，不仅逼她吃肉，还逼她杀猪。两人夫妻缘分很不好，太太平时也只能偷偷念佛，根本无法奢望丈夫替她安排助念或佛事。那这样会不会影响往生呢？事实证明一点都不影响。后来她寿命将尽，亲眼看见阿弥陀佛前来接引，便与丈夫道别，说：“阿弥陀佛来接我去极乐世界了。”她丈夫起初不信，还疑惑：“你天天吃肉杀生，又没做任何助念佛事，怎么可能往生？”结果这太太就在那一天安然往生。可见她所遭遇的障碍比一般人更大，却依然往生极乐，显示助念的缺乏并不构成障碍。
正如善导大师所云：“众生称念，即除多劫罪；命欲终时，佛与圣众自来迎接；诸邪业系无能碍者，故名增上缘也。”只要我们平时能念佛，阿弥陀佛就会亲自接引，再大的恶业也无法障碍佛力救度，哪怕只有万分之一被阻碍的几率都不存在。所以只要平常念佛，即使临终无人助念，也无须担心。因为有阿弥陀佛在，一切都不是问题。
若我们是念佛之人，希望身后事能以念佛方式来办理，当然可以。经典里并没有说“念佛人一定要助念”；然而我们若想安排助念，也无可厚非。只不过，对于平日早就念佛的人来说，临终助念更像是一场“欢送会”。就像亲友要出国移民，我们到机场去送行，不是因为只有送行才能让飞机起飞，而是想表达一份心意。飞机无论如何都会带他们飞走的。同理，平常念佛人临终就算没有众人助念相送，也一样能往生极乐。
因此，我们最后若能安排念佛的助念仪式，自然庄严殊胜，仿佛为往生极乐的人送行；若真没有这个因缘，或者家属只愿意采用其他方式，也不必强求。对于念佛人来说，往生净土是靠阿弥陀佛的大愿接引，并非依赖家属的某种仪式。只要我们称念弥陀名号，一旦寿命到，便可安然往生。家人要如何操办，也不会影响我们的往生。
有人担心：自己往生极乐后，家人或许会在身后事上杀生、喧嚣，甚至摆出一些与佛教背道而驰的仪式，这会不会损害我们的功德或阻碍往生？答案是不会。就像我们已经登机飞离此地，家人在机场无论做什么，都不会影响飞机起飞或航行。家人在机场杀鸡、哭喊，飞机也不会因此坠落的。同样道理，我们已经坐上阿弥陀佛的大愿船，对于世间种种行为都不会再受到影响。
当今时代物质发达，学校或社会普遍不讲宗教，甚至有些年轻人视之为“迷信”，难以沟通。若他们不愿以念佛相送，我们也无需与之结怨。日后待我们往生极乐，再从净土回来度化他们即可。毕竟阿弥陀佛救度众生，根本不需要家人配合什么特殊仪式；只要我们平时念佛，必能蒙佛接引往生。至于家人如何操办，则与我们的往生并无关系。
佛在《观经》曾言：“光明遍照十方世界，念佛众生摄取不舍。”换言之，阿弥陀佛会牢牢护持念佛之人，绝不放手。这便是决定往生，不是九十九点九，而是百分之百的确保往生净土。
我们在娑婆世界活个几十年，过世以后难免还有些琐事需要交代。对年岁已高的念佛人而言，能提前做好身后安排自是更妥当。世事无常，佛早就开示过，生命的长短并无定数，年轻人随时可能离世，更何况上了年纪的人。尤其近年疫情的经验，更让人切实体会到无常的迅速。我就曾亲眼见过一位老年人，看起来精神很好，谁料短短两周后就因感染而往生，真是难以想象。
因此，《阿弥陀经》才用“若一日、若二日、乃至若七日”这样的表达。“若”，就是“不确定”的意思，说明没有人能绝对保障自己有多少寿命。就连佛陀也只能说“如果”。我曾听一位老医生提起，医院中常见到原本以为快出院的病人，结果一个晚上就突然断气，可见无常的确随时会发生。
如此，年纪稍大的念佛人不妨先为自己做好身后事的规划。若我们自己不安排，日后就只能任由别人去替我们安排，结果如何可想而知。倒不如趁自己尚能作主时，及早筹划，比较踏实。至于那些突然的意外，既然无法预测，也不必强求，反正真出了意外，直接往生净土即可。但是，对于一般人，毕竟也已经在娑婆生活多年，能提早计划也是一件好事。
至于规划身后事，对于念佛人而言，最重要的是“简单从事、平安往生”。不必沉迷于所谓的风水宝地，妄想葬在哪里就能保佑子孙大发。现实中，有些首富过世时，花费数百万美金修建坟墓，只因风水师声称可荫佑子孙六代；结果别说六代，他们的下一代便为了财产打官司，所谓风水也就成了空谈。佛法向来讲究因果，不讲风水。只要善因善行，自能得善果；若能持念弥陀名号，地狱都能变成莲花池。
因此，我们若要提前安排后事，只要从简就好，毋须劳民伤财、耗费巨资。譬如现在有些地方兴起树葬，骨灰火化后归于花园，不额外占据土地，既环保又方便；未来或许全球都会逐渐采纳这样的方式。即便目前无法实行树葬，怎样简单怎样好。要知道，就算生前再如何隆重铺张，子孙未必会长久维护。
古人说：“古今将相在何方，坟墓一堆草没了。”要知道，就算生前再如何隆重铺张，子孙未必会长久维护；古今多少达官显贵的陵墓，最后无不被荒草淹没。
我们既是念佛人，目标是往生极乐净土，所以身后事的繁琐仪式与奢华排场，对往生其实并无实际助益，还不如从简为好，
我曾读过慧净师父所立的遗嘱，深感其简明扼要、真切实在，十分值得念佛人借鉴。师父于六十五岁时写道：
慧净遗嘱：光阴似箭，日月如梭，瞬息之间，我已年满六十五岁，已迈入政府界定之老人年龄。 人生无常，青壮之人尚有不测，何况老人，故于岁末年终之际，预立遗嘱。 亦望老人们，预立遗嘱。
师父表示，人生本就无常，即便年轻人也会遭遇意外，何况老年人？因此，他鼓励长者及早为后事作规划。
接着师父又写道：
假若我突然身有不测，如中风、心肌梗塞，或病危、神识昏迷、气息将断等，皆不送医、不做任何急救措施，唯愿当下静待往生。
对于念佛人而言，若临终之时仍执着于医学急救，往往只会延长痛苦，且效果极其有限。更何况我们向往极乐净土，一旦时机成熟，便当随顺阿弥陀佛的接引。
遗嘱中进一步交代：
往生之后，不用净身、更衣、入殓、封棺，亦不做任何仪式。 请尽速火化，不捡坚固子。
师父认为，平常念佛即已决定往生，无需再行繁复的仪式。火化之后也不必特意寻找所谓的“舍利子”，因为往生净土并不取决于是否有舍利。
此外，师父也写道：
不发讣闻、不做告别式、不筑墓、不晋塔、不立碑、不竖像、不放牌位、不做七、不岁祀、亦不做任何年度纪念。
换言之，师父遗嘱中列举了一连串“不”，表示自己往生后无需任何世俗哀悼或纪念，因为念佛人本就确定会去极乐世界；多余的形式不过是虚妄的执着。
最后，师父写道：
若想念我时，请念弥陀佛，我也居住在，六字名号中。
自信教人信，难中转更难; 大悲传普化，真成报佛恩。
师父提醒大众，若思念他，就念南无阿弥陀佛，因为往生极乐之后，与弥陀便同处于名号光明中。对于每一位念佛人亦复如是。正如昙鸾大师所说：“同一念佛无别道，远通法界皆兄弟。”只要同念弥陀，便同归一法脉，宛如法界兄弟般地互相呼应。
最后，是以善导大师的法语作为结语：“自信教人信，难中转更难；大悲传普化，真成报佛恩。”善导大师告诉我们，能够在芸芸众生中亲自信受这殊胜的念佛法门，已经极为难得；而在自己受用之余，还能广为劝导他人发起信心，更是难上加难。如此才是真正的报佛恩。毕竟阿弥陀佛已经圆满了，什么都不需要了，所以阿弥陀佛最希望的，就是众生都能念佛，使更多人因此而得度。正因如此，善导大师才说：“自信教人信，真成报佛恩。”自己念佛，同时也教他人念佛，才真正能够报答阿弥陀佛救度之恩。
上述几段，便是节录自慧净法师遗嘱中，对于身后事的安排与嘱托。我认为这实在是我所见过最为简明扼要、却又蕴含念佛人深切信仰的遗嘱典范。既有对世事的基本交代，也充分展现出念佛人的信仰。
其实，生老病死是自然规律，无论忌讳与否，终有面对的一天。既然无人能逃避，何不坦然面对？尤其对于年长者，提早作好准备是理所当然。能预先以“念佛往生”的视角规划身后事，不仅更能体现信仰，也为生命的最后阶段注入一份从容与自在。
有些人了解自己迟早会往生极乐世界后，往往当下的生活心态就变得轻松自在、不再纠结，仿佛重新找到了真正的“安心之处”。念佛法门虽以“往生净土”为核心，却也能在现世为我们带来安定与受用，这无疑是它最为宝贵、也最为殊胜的地方。
总结
本堂课程主要阐述了“平生业成”的重要观念：对于念佛人而言，只要当下称念弥陀名号，就已经决定了往生，不必等到临终时才见分晓。正如《阿弥陀经》所言，“若一日、若七日”，并未规定一定要念佛多少年才能往生，而是指出：寿命若只剩一天，就念一天的佛；若剩七天，就念七天；无论寿命有多长短，只要念佛，寿终之时便自然蒙受弥陀接引。
正因如此，临终时是否遭遇各种障碍，都不必担忧。既然有“佛中之王”阿弥陀佛亲自护念接引，又有什么可疑虑呢？这正是念佛法门的殊胜之处：不仅对修行时间没有严格限制，更能保证成就往生。比起其他法门需经三大阿僧祇劫、未必能了生死，念佛法门实在太殊胜、太方便了。我们能值遇此法门，真是无比幸甚与感恩。
English Translation:
Attaining Assurance of Rebirth
Lecture 29 on “The Buddha Speaks of Amitābha Sūtra”
| Venerable Jingben |
In the Amitābha Sūtra, the Buddha says:
“Recite the name of Amitābha, whether for one day, two days, three, four, five, six, or seven days.”
（执持名号，若一日，若二日，若三日，若四日，若五日，若六日，若七日。）
Here, the Buddha makes it clear that attaining rebirth in the Pure Land through reciting the Buddha’s name is not determined by how long one has practised. It is not only those who have recited Amitābha’s name for many years who can attain rebirth; even those who begin reciting near the end of their lives can be reborn in the Pure Land.
The sutra deliberately uses the word “若” (meaning “if” or “whether”) which indicates “indefinite” or “variable.” It means that there is no fixed requirement for the number of days. Some may recite for just a single day before passing away and still achieve rebirth. Others, with longer lives, may recite for seven days, seventy days, or even seven hundred days - and they can attain rebirth too. Hence the statement “Recite the name for one day or to seven days” underscores that the duration of practice is not the crucial factor. From the very moment we begin to recite the Buddha’s name, we already possess the qualification for rebirth in the Pure Land. How many days we actually spend reciting depends entirely on our remaining lifespan: those who live longer will naturally recite more, those with fewer days to live will recite less.
Similarly, Master Shandao (善導大師) remarked:
“All ordinary beings - regardless of how much good or evil they have done, or how long or short their practice has been - if they devote themselves wholeheartedly to reciting Amitābha’s name, whether for up to a hundred years or as little as one day or seven days, they will certainly attain rebirth, without the slightest doubt!”
This profound teaching reminds us that anyone - regardless of their past karma, whether virtuous or flawed, and no matter how long they've been practising - can begin reciting Amitābha’s name right now and still attain rebirth in the Pure Land. Even if only a single day or seven days of life remain, exclusive recitation of “Namo Amitābha Buddha” is sufficent. Amitābha’s compassionate vow ensures that all who call upon him with faith will be guided to the Pure Land. There is no uncertainty in this promise - for Amitābha personally proclaimed that even one to seven days of recitation guarantees rebirth.
Thus, this leads us to a core principle of Pure Land Buddhism: “Attaining Assurance of Rebirth in this very life” (平生业成). Those hearing this term for the first time may feel puzzled - but its meaning is deeply reassuring. Essentially, it means that as soon as we begin reciting Amitābha’s name, we are already embraced by Amitābha’s compassionate light. Thus, we have already attained the qualification for rebirth in the Pure Land. From the moment we first begin to recite the Buddha’s name, our rebirth in this lifetime is already secured. This is the greatest assurance and peace of mind for those who practise reciting the Buddha’s name.
In the Infinite Life Sutra (无量寿经), the Buddha says:
“They at once gain rebirth and dwell in the state of non-retrogression.”
The phrase “at once gain rebirth” does not mean we immediately depart for the Pure Land this very instant. Rather, it indicates that starting from the time we begin to recite the Buddha’s name, we already obtain the qualification for rebirth. Some people think that only at the final moment of death will one know whether rebirth is secure, or they believe they must make a last-ditch effort just before dying to see if they can succeed. In reality, if we keep up our daily practice of reciting the Buddha’s name, rebirth is already guaranteed. Even now - while we are still alive - we have entered a state of “non-retrogression,” meaning our progress toward enlightenment will not fall back; we need not wait until our final breath to confirm it.
Patriarch Tánluán (昙鸾大师), one of the great Pure Land teachers, explained this using the phrase “karmic accomplishment is already fulfilled (业事成办).” In other words, the conditions for rebirth in the Land of Ultimate Bliss are already complete in this life.
To make this clearer, we can use an everyday analogy: once you have been approved for immigration, your status is confirmed, even if your official date of departure is still some time away. In the same manner, when we recite the Buddha’s name during our present lifetime, Amitābha has already granted us a “rebirth visa,” though our lifespan has yet to reach its end.
Furthermore, in the Amitābha Sūtra it read:
“When this person is about to die, Amitābha Buddha and the assembly of holy beings will appear before him.”
That is, at the end of our lives, Amitābha will personally come to welcome us into the Western Pure Land. Hence, it is not accurate to think, “I’m reciting now, but my rebirth is still uncertain.” In reality, our rebirth is already secured; it’s just that we haven’t come to our final moment of life and personally witnessed Amitābha’s arrival. It’s like having an approved immigration visa and simply waiting for the designated departure date.
To further illustrate this, Buddhist scriptures record the following story, which was once recounted by Master Yinguang. During the Buddha’s time in ancient India, a lay disciple made a vow to support Shakyamuni Buddha. Yet before he even began fulfilling that vow, the Buddha told him, “Your heavenly palace has already been built.”
Surprised, the disciple asked, “But I’ve only just made the vow - I haven’t done anything yet. How could I already be receiving blessings?”
The Buddha replied, “Yes, the blessings are already present. Though construction of the Jetavana Monastery has barely begun, your palace in the heavens has already appeared.”
This story reveals a profound truth: the very moment we give rise to aspiration and faith; the fruits of that intention already begin to manifest. Likewise, in Pure Land practice, from the moment we exclusively recite the Buddha’s name with faith, the cause and result are already established. Rebirth is not a future uncertainty - it is a present reality awaiting its moment of fulfilment.
Master Yinguang related this story to highlight the tremendous benefits of reciting the Buddha’s name. He went on to say, “As soon as the recitation arises, a lotus in the Pure Land comes into being.” Simply by reciting one “Namo Amitābha Buddha,” the lotus that belongs to us in the Land of Ultimate Bliss blossoms instantly. There is no need to wait until our final moments of life. Here and now, when we recite the Buddha’s name, lotus after lotus is already blooming before Amitābha. Why wait until death? In other words, from the very moment we bring forth the intention to recite the Buddha’s name, we have already “accomplished in this lifetime” the determination to be reborn in the Pure Land. At that very moment, we are embraced by Amitābha’s compassionate light.
Consider this: if we who recite the Buddha’s name now already belong to Amitābha, then how could He abandon us in times of trouble or danger? Here’s a worldly example: if you are a parent and your child is kidnapped, what would you do? You would do everything you could to rescue them. Would they say, “The child didn’t listen, so it’s his own fault he was taken. I’m not going to care.” Of course not. No matter how naughty, careless, or disobedient the child may have been, a parent would be heartbroken and would do everything in their power to save them.
If even human love - a love bound by conditions and limitations - can be so fierce and unwavering, how much greater is the compassion of Amitābha, whose vow to save all beings is limitless and unconditional? Yet some people misunderstand His compassion. They say things like, “Even if someone has recited the Buddha’s name their entire life, if karmic obstacles arise at the final moment, Amitābha may not be able to help them.” Others go further saying: “He once killed a chicken - his karma is too heavy. Even if he recites the Buddha’s name, he’ll be blocked by vengeful spirits when he dies, and Amitābha won’t be able to save him!” This misunderstanding reflects a lack of knowledge about the boundless power of Amitābha’s compassionate vows. Even those guilty of the Five Gravest Offenses or the Ten Evil Acts can still be received by Amitābha if they recite His name. According to the scriptures, Amitābha is “Supreme in Radiance, King among Buddhas,” with inconceivable spiritual power. How could karmic obstacles - no matter how heavy - prevent Him from fulfilling His vow to save?
Some people seem to think that only if we have completely eradicated all karmic obstacles and resolved every debt to our enemies will Amitābha agree to help. Let’s reflect: if we were already free from defilements and karmic debts, would we still need Amitābha’s help? Clearly not. Just as a doctor is sought out by the sick - not the healthy - so too does Amitābha extend His salvation specifically to those burdened by heavy karma, those caught in delusion, and those in the depths of suffering. The more urgent our condition, the more essential His compassionate vow becomes.
Master Shandao (善导大师) once said,
“It is like someone about to drown - urgent rescue is needed. But someone already safe onshore requires no assistance.”
Just as those who are drowning require immediate help, while those safe on dry land do not, so too does Amitābha’s compassionate vow extend most urgently to beings caught in the waters of delusion and suffering. His salvation is not reserved for the spiritually accomplished but is offered first and foremost to ordinary people - those who have not yet advanced in their spiritual training. Deluded and confused, such ordinary beings commit numerous misdeeds, accumulate deep karmic obstacles, and incur countless vengeful creditors from past lives - thus, they especially need Amitābha’s compassionate salvation.
The Record of Saints and Worthies in the Pure Land (《净土圣贤录》) recounts a striking story about Dharma Master Faxi (法喜法师). Before he became a monk, he had taken the lives of many chickens. In his sixties, as he neared the end of his life, one of those chickens reappeared - this time as a vengeful spirit, seeking repayment for its death. Though invisible to others, Master Faxi could see it clearly. As the confrontation unfolded, the Buddhas and Bodhisattvas manifested and addressed the spirit with compassion: “This Dharma Master is now earnestly reciting the Buddha’s name, preparing for rebirth in the Land of Ultimate Bliss. How could he possibly repay this life-debt in this world?”
As soon as these words were spoken, the angry spirit disappeared without a trace.
This story reveals a profound truth: exclusive recitation of Amitābha’s name not only assures our rebirth in the Pure Land but also transforms and resolves deep karmic entanglements. Even debts that seem impossible to repay in this life are met with understanding and mercy through the power of Amitābha’s vows.
Even though we carry heavy karmic burdens, we need not live in fear or guilt - for we are upheld by the boundless compassion of Amitābha Buddha. His light constantly embraces us, never forsaking us, even when we falter. However, this does not mean we are free to act carelessly or deliberately cause harm. On the contrary, those who sincerely recite the Buddha’s name should strive even more to live with compassion. Why? Because every sentient being - no matter how small - is an object of Amitābha’s vow and care. The suffering of even a single insect matters to a Buddha whose compassion knows no boundaries. Therefore, we must do our best to avoid causing harm.
Yet, in our day-to-day lives, complete non-harming is extremely difficult to achieve. Consider the ants, cockroaches, or mosquitoes that often appear in our homes. Can we truly avoid harming them all? Even governments resort to spraying insecticides to curb outbreaks of diseases like dengue fever - actions taken not out of cruelty but out of concern for human safety. Many households prepare meals regularly that involve the taking of life, often unaware of the karmic consequences. And beyond this present life, who among us can count how many lives we have taken over the course of countless past lifetimes?
It is precisely because we are mired in such complex karmic entanglements - much of it untraceable - that Amitābha’s vow is so precious. If salvation depended on complete moral purity, very few beings could ever hope for liberation. The Pure Land path is not about perfecting ourselves through our own power; it is about entrusting ourselves to Amitābha, acknowledging our limitations, and relying on his infinite vows to carry us across.
Master Yinguang (印光大师) once said:
“A single lifetime’s offenses are too numerous to fathom. Even setting aside all other wrongs, the sins arising from eating meat and taking life from childhood onward already exceed measure.”
“From countless eons past, we have committed endless wrongdoings. Should our past karma manifest, we would be doomed to the Three Evil Paths, with no escape in sight. Even regaining a human form would be extremely difficult. Therefore, seeking rebirth in the Western Pure Land is easier than hoping to be reborn as a human again. Through relying on the Buddha’s power, our accumulated evil karma can readily be dissolved. Even if it is not completely eradicated, by the Buddha’s power, we will not have to endure retribution.”
Master Yinguang further pointed out that we need not even consider other transgressions; just the negative karma accumulated from our lifetime of meat-eating is already staggering. Before one begins to adopt a vegetarian or reduced-meat diet, how much meat might one have consumed? And that is only from this life. What of all the karmic offenses accumulated over infinite past eons? If we rely solely on our own efforts to repay these karmic debts, we could die countless times yet never settle them. Thus, achieving complete purity and utterly removing all karmic obstacles through our own strength alone is simply impossible, as the burden of our misdeeds is far too great and profound.
Hence, Master Yinguang emphasized:
“Through relying on the Buddha’s power, our accumulated evil karma can readily be dissolved. Even if it is not completely eradicated, by the Buddha’s power, we will not have to endure retribution.”
Since we cannot clear away our karmic obstacles through our own abilities, we should recite the Buddha’s name and rely on Amitābha’s compassionate assistance. With Amitābha’s support, our karmic obstructions naturally diminish. Even if they are not fully eradicated, we no longer have to bear their consequences. Why? Because Amitābha shoulders them on our behalf. Put simply, Amitābha carries the weight of these burdens for us.
In the Infinite Life Sutra (无量寿经), it is said:
“He lifts up all beings, taking on their burdens.”
Amitābha is the one who carries the karmic weight of sentient beings, much like loving parents who care for every aspect of their child’s life - providing clothing, food, shelter, education, medical care, and daily support. Even a government, in times of crisis, will protect its citizens - sending aid or rescue through its embassies when danger arises abroad. In the same way, Amitābha watches over us with unwavering compassion.
Those of us who recite the Buddha’s name are, in essence, already citizens of the Land of Ultimate Bliss (极乐世界). Our “passport” and “ID card” bear the seal of that realm, and our compassionate “Leader” and loving “Father” is none other than Amitābha Buddha. When we encounter karmic obstacles or face vengeful spirits in this Saha world, would Amitābha simply turn us away? Absolutely not. Together with Avalokiteśvara (观世音菩萨), Mahāsthāmaprāpta (大势至菩萨), and the countless bodhisattvas of the Lotus Assembly, Amitābha compassionately responds, doing everything possible to guide us back to His Pure Land. As seen in the case of Dharma Master Faxi, when karmic creditors appear seeking repayment, the Buddhas and Bodhisattvas themselves intervene - resolving old grievances and dissolving enmities with boundless compassion.
Amitābha’s compassion truly manifests in saving those who suffer. If He were to help only great bodhisattvas like Avalokiteśvara or Kṣitigarbha, would that truly reflect compassion? It would be akin to a relief effort that serves only the wealthy while ignoring those in dire poverty, which would be meaningless. Hence, Amitābha’s compassion is most profoundly revealed in His active rescue of ordinary beings weighed down by delusions and karmic affliction. Just as Master Shandao (善导大师) said: “It is like someone about to drown - urgent rescue is needed. But someone already safe onshore requires no assistance.”
During the Buddha’s time, a similar incident occurred involving Venerable Ānanda (阿难尊者), one of the Buddha’s closest disciples. Ānanda was ensnared by the charms of a woman named Móudēngqié (摩登伽女), an outsider who used sorcery to bewitch him. Now, consider how the Buddha responded. Did He scold Ānanda, saying, “You brought this upon yourself. I told you to cultivate diligently, yet you didn’t listen and now suffer the consequences”? Of course not.
Instead, Śākyamuni Buddha, from afar, radiated a brilliant light - almost like a scene from a film-directly illuminating Ānanda. Bathed in the Buddha’s radiant power, Ānanda instantly regained clarity and broke free from the enchantment. This episode vividly illustrates the authentic compassion of the Buddhadharma: no being is ever abandoned, regardless of the circumstances.
In ancient times, the eminent monk Yǒuxī Dàshī (幽溪大师) once said:
“Though beings in the Saha World can recite the Buddha’s name, their deep-rooted delusions remain unquelled. As for maintaining a clear mind at the end of life, it is not through their own power that this is preserved, but entirely through relying on Amitābha. Boarding His great Vow-Ship, they are pulled across. Even without true mindfulness themselves, they receive true mindfulness. Hence, they pass away with an undisturbed mind and gain rebirth.”
This reveals a profound truth: all sentient beings in the Saha World are inherently deluded. Even if we practise Buddha-name recitation, we have not truly subdued our afflictions - let alone eradicated them. Our delusion isn’t limited to moments of unconsciousness or mental confusion; in fact, even now, in what we consider a “clear” state, we are steeped in ignorance.
Take the Buddha’s teaching of no-self and impermanence, for example - we still cling tightly to a solid sense of “I” and “mine.” Suppose one day we lost our savings or faced a sudden crisis within our family - could we truly remain unmoved? Would our minds remain at peace? Clearly, our attachment to the self remains deeply rooted.
Thus, long before the end of life, we can already see the extent of our delusion. How, then, could we expect to suddenly achieve perfect clarity and “right mindfulness” in our final moments? Without the support of Amitābha’s compassionate power, such a transformation is not only improbable - it’s impossible.
Fortunately, we who recite the Buddha’s name are already children of Amitābha, sheltered under His compassionate care. Even if, at the end of life, we lose our clarity and sink into confusion or delusion, Amitābha will unfailingly appear to guide us to the Land of Ultimate Bliss.
As Yǒuxī Dàshī (幽溪大师) affirmed:
“As for maintaining a clear mind at the end of life, it is not through their own power that this is preserved, but entirely through relying on Amitābha. Boarding His great Vow-Ship, they are pulled across. Even without true mindfulness themselves, they receive true mindfulness. Hence, they pass away with an undisturbed mind and gain rebirth.”
Just as the Buddha once saved Ānanda when he was caught in delusion, or as loving parents gently awaken a child who has overslept, Amitābha - through the radiance of His boundless compassion - will awaken us at the critical moment. His light dispels our confusion, restores our right mindfulness, and ensures a smooth journey to the Pure Land. Though we may lack that mindfulness now, in our final hour, we shall receive it - not through our own strength, but through the Buddha’s infinite vow and grace.
Some people mistakenly believe that if they recite the Buddha’s name throughout their lives but fall into confusion or coma at the moment of death - unable to continue reciting - they will fail to attain rebirth. This, however, reflects a misunderstanding of the Pure Land teachings.
The Amitābha Sūtra (《佛说阿弥陀经》) clearly state:
“When that person is approaching death, Amitābha Buddha and numerous holy sages appear before him; at the moment he passes away, his mind does not become deluded, and thus he attains rebirth in the Land of Ultimate Bliss of Amitābha Buddha.”
Take note: the sutra emphasizes that Amitābha appears first to offer His compassionate blessing. It is through His power that our minds remain undisturbed at the critical moment, securing our rebirth. It is not dependent on our own ability to stay clear-minded. Rebirth in the Pure Land is accomplished by relying on Amitābha’s vow-power, not through our self-power.
Another version of the Amitābha Sūtra (《佛说阿弥陀经》) states this even more explicitly:
“When the moment of death arrives, the Buddha of Infinite Life, together with His innumerable Śrāvaka disciples and Bodhisattvas, gathers around from front and back, drawing near to stand before him. In their great compassion, they bless him, causing his mind to remain unconfused. Once he has relinquished his life, he follows the assembly of Buddhas and is reborn in the Pure Land of Infinite Life.”
Clearly, it is Amitābha who, at a person’s final hour of reciting the Buddha’s name, offers “compassionate blessings” so that his mind stays undisturbed. In other words, a calm mind at the point of death does not arise from our own strength; it arises entirely on Amitābha’s compassionate empowerment and protection. If we truly could remain calm by ourselves, why would Amitābha need to intervene? The sutra passage could not be clearer: “Out of great compassion, they bless him, causing his mind to remain unconfused.” It is by the power of Amitābha’s vows and compassionate help, that our minds do not become disordered at the time of death, and we successfully attain rebirth in the Pure Land.
Therefore, even if we, as ordinary beings who recite the Buddha’s name, happen to lose clarity at the last moment of life, Amitābha’s compassion ensures that we can still attain rebirth in the Land of Ultimate Bliss. This is the true expression of His boundless compassion - relieving suffering and granting salvation to all sentient beings: Amitābha, who possesses infinite light and infinite life.
The benefit is not restricted to those who have recited for thirty years or their entire lifetime; even a single day or seven days is sufficient. The Amitābha Sūtra says, “If for one day, or for seven days,” meaning that if someone has only one day left to live, simply reciting for that one day, Amitābha will still appear compassionately to receive them. In the Infinite Life Sutra (《无量寿经》), it is stated, “even up to ten recitations, or one recitation”; so if a person manages to recite “Namo Amitābha Buddha” once before losing consciousness, Amitābha will still respond with great compassion and guide them to the Pure Land.
History bears witness to such examples - like Zhang Shanhe and Zhang Zhongkui - who, despite having committed grave misdeeds over a lifetime, managed to recite the Buddha’s name only a few times on their deathbeds. And yet, Amitābha appeared to them in radiant form, personally escorting them to rebirth in the Land of Ultimate Bliss.
Previously, we spoke of a practitioner whose older brother encountered a similar situation. Throughout his life, this brother had never taken refuge in Buddhism. It was only when he became gravely ill that his younger brother encouraged him to recite the Buddha’s name. Even then, his recitation was infrequent and half-hearted; he didn’t truly understand the meaning or significance behind invoking Amitābha’s name.
As the end neared, he suddenly slipped into a coma. The family, thinking all hope was lost, could only prepare for the inevitable. But to everyone’s astonishment, he regained consciousness. Upon waking, he described a remarkable vision: during his coma, he had witnessed the Pure Land itself - its ground paved entirely in gold, where one’s wishes were effortlessly fulfilled.
This man had never read the Amitābha Sūtra, nor had he learned anything about the Pure Land teachings. Yet, in that unconscious state, he beheld its glory firsthand. Such an experience vividly demonstrates the inconceivable compassion and salvific power of Amitābha. Even when one’s understanding is limited, Amitābha’s vow and boundless mercy remain ever-present, reaching all who call upon Him, however faintly.
Therefore, we must rely on the correct understanding passed down through the sutras and the teachings of the great masters in order to truly grasp the boundless compassion of Amitābha Buddha. We should not allow ourselves to be misled by misinformation or unfounded interpretations that only cause unnecessary worry and confusion.
For those who begin reciting the Buddha’s name early in life, there is absolutely nothing to fear - just like arriving at the airport well ahead of schedule, free from any concern about missing the flight. If we spend ten or twenty years reciting “Namo Amitābha Buddha,” it is as though we’ve already boarded the Great Vow Ship of Amitābha, securely on course toward the Land of Ultimate Bliss.
Unlike any worldly vehicle, however luxurious or advanced, Amitābha’s ship is supremely reliable and unfailing - it will never break down or steer off course. Once we’ve committed to reciting the Buddha’s name, the direction of our rebirth is set firmly. With the path already determined, there is no longer any need for fear or hesitation. Every recitation brings us closer to home.
Regarding the matter of Assisted Recitation (助念), the same compassionate principle holds true. For one who has faithfully and regularly recited the Buddha’s name, it truly makes no difference whether anyone is present to offer Assisted Recitation at the final moment. Such a practitioner is already securely aboard Amitābha’s Great Vow Ship, with the course to the Pure Land unwaveringly set.
As Master Yinguang wisely pointed out, the primary purpose of Assisted Recitation is to benefit those who have not recited often or with consistency - so that, in their final moments, they may grasp the last opportunity to call upon Amitābha’s name. It is like a flight attendant making a final boarding call for passengers who have not arrived at the gate yet. But for those who have long been reciting and are already “on board,” there is no need for such urgency or reminders. Their seat is secured, and their passage is guaranteed. What remains is simply to trust and let go.
Some people mistakenly assume that everyone must have Assisted Recitation. Certainly, it can be beneficial, but it mainly serves as a final prompt for those who do not routinely recite. For those already accustomed to reciting the Buddha’s name - who have long since boarded Amitābha’s ship - it is not strictly necessary. Furthermore, nowhere in the scriptures did the Buddha ever proclaim, “Anyone reciting the Buddha’s name who lacks Assisted Recitation will fail to be reborn.”
On the contrary, the sutras make it clear that for those who recite the Buddha’s name as a regular practice, Amitābha will most definitely come to guide them. In the Infinite Life Sutra, for instance, it says:
“Even if the entire cosmos is aflame, or if one is jailed in a most dreadful prison, all such dire circumstances can be transcended by relying on the majestic power of the Buddha.”
This verse illustrates that even in unimaginably catastrophic conditions - such as a great inferno engulfing the entire Three Thousand Great Thousand Worlds, or enduring imprisonment under cruel and oppressive conditions - one can still attain rebirth in the Pure Land by relying on Amitābha’s inconceivable spiritual power. In such perilous moments, there is clearly no chance for Assisted Recitation. Yet these extreme obstacles pose no barrier to the one who recites the Buddha’s name.
Furthermore, history provides sobering examples. During eras when governments enacted harsh suppression of Buddhism - banning veneration of the Buddha, burning scriptures, toppling statues, and arresting monks and nuns - there was no possibility for Assisted Recitation. Even under such dire oppression, those who steadfastly recited the Buddha’s name still attained rebirth in the Pure Land. This shows that Amitābha’s deliverance transcends all worldly conditions, reaching those whose hearts remain faithful, regardless of circumstances.
Additionally, the Amitābha Sūtra explicitly states that at the final moment of a practitioner who recites the Buddha’s name, Amitābha and countless bodhisattvas from the Land of Ultimate Bliss - even Buddhas of the ten directions - will appear to protect and welcome that person. Such a grand and sublime “Assisted Recitation assembly” surely would not be rendered ineffective by the absence of human reciters. The sutra says:
“Amitābha Buddha and many holy sages appear before that person.”
“The Buddha of Infinite Life, together with His innumerable Śrāvaka disciples and Bodhisattvas, gathers around from front and back, drawing near to stand before him. In their great compassion, they bless him, causing his mind to remain unconfused.”
This is the most magnificent, powerful form of Assisted Recitation imaginable. By comparison, any well-intended group of reciters in this world cannot possibly measure up to that.
Earlier, we mentioned a doctor practising in the United States who learned about Amitābha Buddha after being diagnosed with cancer. Initially, he was worried that no one would be available to provide Assisted Recitation for him, as such help is hard to come by in the U.S. But in the end, Amitābha compassionately appeared to him in a dream shortly before his passing, accompanied by five hundred bodhisattvas, to welcome him and assure him that he was already destined for rebirth in the Land of Ultimate Bliss. At that time, the bodhisattvas in the Pure Land were all reciting the Buddha’s name for him, telling him not to worry. From this, we can see that the guidance offered by Amitābha and the Buddhas of the ten directions far surpasses anything ordinary people could provide through Assisted Recitation. In fact, it is generally those who rarely recite the Buddha’s name who truly need Assisted Recitation when they are dying, so they can rely on Amitābha’s spiritual power at the final moment. By contrast, anyone who makes it a habit to recite from early on naturally does not require this, for Amitābha is always caring for them.
Therefore, some who recite the Buddha’s name need not be distressed if relatives oppose Buddhism or cannot - or will not - arrange Assisted Recitation or religious rites at their end of life. Even if the people around us do not arrange anything, Amitābha has already made full preparations on our behalf.
A story I often recount involves a woman in Sichuan Province who wished to adopt a vegetarian diet and recite the Buddha’s name, yet her husband was staunchly against it. Not only did he force her to eat meat, but he also compelled her to slaughter pigs. Their marital relationship was quite strained, leaving her with no chance of expecting him to provide Assisted Recitation or conduct Buddhist rites on her behalf. One might wonder whether such obstacles would prevent her rebirth in the Pure Land. As it turned out, it made no difference at all. When her life was drawing to a close, she clearly saw Amitābha appearing to welcome her. She said goodbye to her husband, exclaiming, “Amitābha has come to take me to the Land of Ultimate Bliss!” Her husband, initially skeptical, retorted, “You kill animals and eat meat daily, and we haven’t done anything like Assisted Recitation. How could you possibly be reborn?” Yet that very day, she passed away peacefully and attained rebirth. Despite facing far greater hindrances than most, she still succeeded in reaching the Pure Land, demonstrating that lack of Assisted Recitation was not an obstacle at all.
As Master Shandao (善导大师) taught,
“When ordinary beings recite the Buddha’s name, it eradicates the sins of countless eons;
When their lives are drawing to an end, the Buddha and the holy assembly will come to welcome them; No evil karma or entanglement can stand in the way. Thus it is known as a supreme condition.”
So long as we recite the Buddha’s name regularly, Amitābha will personally guide us, and even the heaviest evil karma cannot block the Buddha’s saving power. There is not even the slightest chance - one in ten thousand - that such interference could succeed. Therefore, those who consistently recite need not worry if no one provides Assisted Recitation at their final moment. With Amitābha beside us, no condition is truly adverse; no situation remains insurmountable. His boundless compassion assures us that, when the time comes, we will be peacefully welcomed into the Land of Ultimate Bliss.
If, as devoted reciters of the Buddha’s name, we wish to include assisted recitation as part of our post-death arrangements, we are entirely free to do so. The scriptures do not mandate that one must receive Assisted Recitation in order to be reborn in the Pure Land. That said, choosing to arrange such assistance is perfectly fine as well.
For those who have been earnestly reciting over the years, a deathbed recitation service is less a necessity and more a heartfelt gesture - a warm and respectful send-off, akin to bidding farewell at the airport to a loved one departing for a new homeland. It's not that the airplane needs you there in order to take off; the flight proceeds regardless. Likewise, someone who has long entrusted themselves to Amitābha through regular recitation will surely be reborn in the Pure Land - even if, at the end, no one is present to chant on their behalf.
Thus, if we are able to arrange a ceremony dedicated to Buddha-name recitation at the end of life, it will indeed be solemn and meritorious - like a dignified farewell for one embarking on the journey to the Pure Land. Still, if the conditions do not permit it, or if one’s family prefers another approach, there is no need to force the issue. For those who recite the Buddha’s name, rebirth in the Pure Land depends entirely on Amitābha’s Great Vow of deliverance - not on any specific external ritual that others may or may not perform.
As long as we sincerely invoke the Name of Amitābha Buddha, we will depart in peace when the time comes. Whatever our loved ones choose to do afterward cannot affect our rebirth, for our passage is already secured by the boundless power and compassion of Amitābha.
Some people worry that after they depart for the Pure Land, their families might carry out noisy or even harmful customs - perhaps killing animals for offerings or engaging in rites that contradict Buddhist teachings. Could such actions diminish one’s merit or obstruct rebirth? The answer is: absolutely not. It is like already having boarded an airplane - whatever happens at the airport afterward, whether relatives cry loudly or make a scene, it cannot delay or bring down the flight. Even if someone were to slaughter chickens on the runway, the plane would still take off. In the same way, once we’ve entrusted ourselves to Amitābha and boarded His Great Vow Ship, worldly disturbances can no longer affect us.
In our current age of materialism and secularism, religion is rarely taught in schools and is often misunderstood or dismissed as “superstition.” Communication with the younger generation can be challenging. If they decline to hold a recitation service for us, there is no need to be upset or disappointed. Once we are reborn in the Pure Land, we will be free to return and guide them when the time is right. Amitābha’s vow to save sentient beings does not depend on whether our family performs certain rituals. As long as we regularly recite the Buddha’s name, we will be embraced by Amitābha and welcomed into His Pure Land. Whatever others may do or not do afterward has no bearing on that sacred promise.
In the Contemplation Sutra (观经), the Buddha states:
“His radiant light pervades the worlds of the ten directions,
He unfailingly embraces those who recite His Name.”
This means Amitābha steadfastly protects all who recite His Name, never letting them go. It is not a 99.9% assurance, but a 100% certainty that such a person will be reborn in the Pure Land.
We spend some decades in this Saha World, and inevitably there are matters that need settling after we pass. For older practitioners of the Buddha’s name, making advance arrangements for the end of life is wise. The Buddha has taught us often that life is impermanent and unpredictable. Even the young can die unexpectedly; how much more so those advanced in years? Observing events during recent outbreaks, I personally witnessed an elderly individual who appeared healthy and vigorous, only to pass away from infection within two short weeks - an utterly unforeseen turn of events.
This is why the Amitābha Sūtra employs phrasing like “if for one day, if for two days, up to seven days.” The word “if” (若) conveys uncertainty, indicating that no one can be absolutely sure how long they will live. Even the Buddha Himself can only say “if.” A veteran doctor once told me that in hospitals, it is not uncommon for someone who seemed ready for discharge to pass away suddenly overnight - again demonstrating how swiftly impermanence can strike.
Hence, elderly practitioners who recite the Buddha’s name might do well to plan in advance for post-death matters. If we do not make arrangements ourselves, others will make decisions for us and the outcome may not align with our wishes. It is generally more reliable to make our own preparations while we still can. Of course, life’s sudden twists remain beyond prediction; if something unforeseen occurs, we can simply leave for the Pure Land right away. But for most of us, having already spent decades in this world, putting things in order sooner rather than later is a wise and prudent choice.
When it comes to planning one’s post-death arrangements, for those who recite the Buddha’s name, the main priority is to “keep it simple and depart peacefully.” There is no need to get caught up in notions of auspicious burial sites, assuming that being interred in a particular location will bring great prosperity to one’s descendants. In reality, some tycoons have spent millions on elaborate tombs based on a geomancer’s claim that it would bless their family for six generations - yet their heirs ended up in legal battles over the inheritance soon after. The notion of “good feng shui” in such cases proves empty. Buddhist teachings emphasize cause and effect, not feng shui. When one cultivates good deeds and wholesome causes, beneficial results naturally follow. Moreover, if one can recite Amitābha’s name, even a realm of torment can become a lotus pond.
Accordingly, if we wish to make preparations in advance, simplicity is best. There is no need for great expenditures of manpower and wealth. For example, in some places, tree burials are increasingly popular: after cremation, one’s ashes are placed in a garden setting, avoiding further use of land. This approach is both eco-friendly and convenient, and perhaps in time, it will be adopted more widely around the world. Even if tree burials are not yet feasible where you live, the principle remains: the simpler, the better. After all, no matter how lavish the arrangements may be, there is no guarantee that future generations will continue to maintain them.
An old saying goes,
“Where are the generals and ministers of old?
Their tombs lie deserted, overgrown with weeds.”
This reminds us that no matter how grand a funeral or tomb might be, it is unlikely to be preserved forever. Throughout history, countless officials and nobles have seen their once-splendid gravesites succumb to the encroachment of wild grass.
As reciters of the Buddha’s name, our true aspiration is to be reborn in the Land of Ultimate Bliss. Extravagant rituals and luxuries after death do not genuinely aid that goal. Simplicity is far more fitting.
I once came across the will left by Venerable Huijing, which impressed me with its clarity, brevity, and genuine practicality - qualities from which those who recite the Buddha’s name can learn a great deal. At age sixty-five, regarded by government standards as an elderly citizen, Venerable Huijing wrote:
Venerable Huijing’s Will:
“Time passes swiftly, days and months fly by in an instant. Before I knew it, I turned sixty-five, the age at which the government classifies one as a senior citizen. Life is impermanent; even the young sometimes meet with unexpected mishaps, so how could the elderly fare any differently? Therefore, at the close of the year, I have decided to set down this will. I also hope that others in advanced years will consider doing the same.”
Venerable Huijing thus stressed that life’s fragility does not spare even the young - let alone the elderly - urging seniors to plan early for what comes afterward.
He went on to write:
“If I should suddenly be stricken - by, say, a stroke or heart attack - fall critically ill, lose consciousness, or come to the brink of death, there is to be no hospitalization, no emergency medical intervention. I simply wish to peacefully await rebirth at that moment.”
For those who recite the Buddha’s name, any insistence on aggressive medical treatment at life’s end typically prolongs suffering, with little actual benefit. Besides, our goal is rebirth in the Land of Ultimate Bliss, so once it is time, we should allow ourselves to follow Amitābha’s call.
His will adds these further instructions:
“After my passing, there is no need to wash the body, change clothes, place me in a coffin, seal it, or hold any ritual. Please cremate me as soon as possible, and do not bother searching for relics.”
Venerable Huijing emphasizes that, for those who sincerely and regularly recite the Buddha’s name, rebirth is already assured, rendering any elaborate funeral or ritual superfluous. Even seeking “śarīra” (relics) after cremation is unnecessary, as such external signs are not a condition for rebirth.
Additionally, the will states:
“No obituary, no farewell ceremony, no burial mound, no stupa, no headstone, no statue, no ancestral tablet, no seven-day memorial services, no annual observances or anniversaries.”
In other words, he listed a series of “no’s,” indicating that after his rebirth, no worldly mourning or memorials were needed. Since those who recite the Buddha’s name are certain to reach the Pure Land, any extra ceremonies amount to mere worldly attachments.
Finally, he wrote:
“If one wish to think of me, please recite ‘Namo Amitābha Buddha.’ I dwell now within the Buddha’s Name.
He reminds people that if they wish to remember him, they can simply recite “Namo Amitābha Buddha.” Once reborn in the Pure Land, he abides in the radiant light of the Name, which is true for every Buddha-name reciter. In the words of Master Tánluán, “All who recite the Buddha’s name share the same path; though distant, all realms unite as brothers.” Those who recite Amitābha’s name partake of the same teaching lineage, linking them as if siblings throughout the Dharma Realm.
Finally, conclude with Master Shandao’s words:
Have confidence in your own faith and encourage the faith of others - of all difficulties, this is the hardest.
Through great compassion, spread universal liberation, thus truly repaying the Buddha’s kindness.”
Master Shandao shows us that merely being able to accept this extraordinary practice of reciting the Buddha’s name is already extremely rare among countless beings. To personally gain benefit from it and further inspire faith in others is even more remarkable. Only then do we truly repay the Buddha’s boundless kindness. After all, Amitābha has already perfected His virtues and lacks nothing; what He most wishes is for every being to recite the Buddha’s name and thereby gain liberation. Hence, Master Shandao says, “Have confidence in your own faith, and encourage the faith of others - thus truly repaying the Buddha’s kindness” - only by practising recitation ourselves and teaching others to do the same can we truly repay Amitābha’s benevolent rescue.
The above passages are excerpts from Venerable Huijing’s will concerning post-death arrangements. In my view, it is one of the most concise yet deeply faith-filled examples I have encountered. It covers life’s practicalities while fully reflecting the sincere faith of one who recites the Buddha’s name.
Indeed, birth, aging, sickness, and death are inescapable. Whether one is superstitious or not, the day will come when these events must be faced. Since no one can avoid them, why not meet them calmly? For the elderly in particular, early preparation is a wise and practical choice. Planning one’s passing with a perspective of “reciting the Buddha’s name to attain rebirth” not only expresses faith but also imbues the final stage of life with a sense of serenity and ease.
Some find that once they truly grasp the certainty of rebirth in the Pure Land, their attitude toward life becomes lighter - freed from worries - as if they have rediscovered a deep and genuine source of peace. Although the recitation of the Buddha’s name is primarily aimed at rebirth in the Pure Land, it also brings stability and comfort in the present moment - truly one of its most precious and remarkable qualities.
Summary
This session primarily focuses on the essential concept of “Attaining Assurance of Rebirth in this present lifetime” (平生业成). For those who recite Amitābha’s name, the moment we begin reciting, our rebirth in the Pure Land is assured; we need not wait until the moment of death to see if it will happen. As the Amitābha Sūtra states, “If for one day, or seven days…” it does not specify how many years one must recite the Buddha’s name. Rather, if one’s remaining lifespan is only a single day, then one day of recitation is sufficient, and if one has seven days, then seven days are enough. Regardless of how long we live, as long as we recite the Buddha’s name, we will naturally be received by Amitābha when our time comes.
Therefore, whether we face obstacles at our final breath is of no concern. With the “King of All Buddhas,” Amitābha, personally caring for us, what need is there for apprehension? This is precisely the eminence of the practice of reciting the Buddha’s name: it imposes no strict requirements on years of cultivation, yet it firmly ensures rebirth in the Pure Land. In contrast to other paths that may require three asamkhyeya kalpas (vast eons) and still offer no certain release from birth and death, the recitation method is truly incomparable and wonderfully accessible. For those of us fortunate enough to encounter this practice, it is an immeasurable blessing and cause for profound gratitude.
⧉ Venerable Jingben’s Commentary on the Buddha Speaks of Amitābha Sutra
⧉ Pure Land Buddhism ⧉
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｜Namo Amitabha Buddha｜
