Lecture 29 on “The Buddha Speaks of Amitābha Sūtra”: Attaining Assurance of Rebirth | by 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｜
