Essentials of Pure Land Buddhism – Part 2

A.  FAITH

As the Eleventh Patriarch of Chinese Pureland Buddhism, Great Master Sua-Sen taught:
In Pureland Buddhism, having Faith consists of six components: self, others, cause, effect, theory, and practice.

1. Faith in Self
This is to have Faith everything is created within one’s mind; therefore:
If a practitioner recites Buddha, then, absolutely, he or she will be received by the Buddha.

2. Faith in Others
This is to have Faith the Sakyamuni Buddha would never speak falsely and the Amitabha Buddha did not make hollow vows (empty promises) to rescue sentient beings. Therefore, if cultivators practice according to the Pureland teachings, then (upon death) they will be delivered to the Ultimate World by the Amitabha Buddha.

3. Faith in Causation
This is to believe reciting Buddha is the action (cause) for gaining rebirth and enlightenment.

4. Faith in Effect
This to believe in the matter of gaining rebirth and attaining Buddhahood as the end result (consequence of reciting Buddha).

5. Faith in Theory
This is to believe “all theories are within the mind.” Thus, the mind encompasses all the infinite Buddha Lands in the Ten Directions. Thus, each of the above concepts is a truth, and is never wrong.

6. Faith in Practice
This to believe in the existence of the Western Pureland and that the forms and characteristics in the Ultimate Bliss World the Buddha spoke of in the sutras are all true (that world exists just as much as this Saha World really exists).

B. VOW

Above was a discussion of Faith as the first step on the Pureland path, we will now turn to Vow as the second essential all Pureland practitioners must have.
What is Vow?
For instance if a traveler is about to undertake a long journey, that person would need the following items:
– Things to sleep on (sleeping bags, pillows, etc.)
– Food and drinks
And:
– Money and medicine.
– As well as other items necessary to complete the journey.

Similarly, a Pureland cultivator must also do the same (as that traveler did) in preparing for their journey to the Pureland. This means:
Faith alone is not enough, but one must also have Vow.
The component of Vow is very important  because this is to use one’s thought and mind to bring the virtues and merits one has gathered through cultivation (few or many) to point (dedicate) toward the direction of one’s wish (the Ultimate Bliss World). For example, the ship can travel across the ocean because it has an engine, but it cannot reach its destination unless there is a captain to steer it. The component of Vow for a Pureland cultivator is the same as the captain (driver) of the ship. When we make Vows, that is the time when we use all of our thoughts and minds to steer the “Ship of Buddha Recitation” toward the destination of the Western Ultimate Bliss World.
Therefore, the Patriarch taught:
To vow means the following:
– With each thought, there is a wish and yearning…
– With each recitation there is a wish and yearning…
(to gain rebirth to the Ultimate Bliss World).

In the Avatamsaka Sutra, the Sakyamuni Buddha taught:
For a person who has vows (as mentioned), when nearing death, in his or her last moments:
– All the faculties (eyes, ears, nose, tongue, mind, and body) will deteriorate.
– All loved ones must be left behind.
– All of one’s sense of power and integrity will be reduced…
Only:
This King of Vows (to gain rebirth) will remain. At all times, it will serve as the cultivator pathfinder.  Within a split second, that person will be able to gain rebirth to the Ultimate Bliss World of the Amitabha Buddha.

Realizing how important it is to have Vow, in the Amitabha Sutra, the Sakyamuni Buddha reminds Buddhists several times over through the following teachings:

“Moreover, Cariputra, the sentient beings in the ten directions who gain rebirth to the Ultimate Bliss World are beings who have attained the Non-retrogression State , many among them are One-Birth Maha-Bodhisattvas .  Their number is so great it is incalculable, only the words infinite, endless, and limitless can be used to speak of it.”

“Cariputra, when the sentient beings of this Saha World are able to hear this Sutra, they should develop vows wishing to gain rebirth to that Ultimate Bliss World.  Why should this be?  Because they will have the opportunity to congregate, in one place, with these highest of virtuous beings.
Cariputra, because I see the benefits, I will say this: If any sentient being is able to hear this sutra, he or she should develop the vow wishing to gain rebirth to that Ultimate Bliss World.”

“Cariputra, if anyone has vowed already, is currently vowing, or will develop vow wishing to gain rebirth to the world of the Amitabha Buddha, those people will attain the ground of non-retrogression toward the Ultimate Enlightenment in that world (Ultimate Bliss) whether they are already born, currently being born, or will be born.  Therefore, Cariputra, if any good man or good woman has faith he or she should immediately make vows to gain rebirth to that world.”

As is clearly evident, throughout the sutra, the Sakyamuni Buddha repeatedly reminds us and before concluding He once again tells cultivators to make vows to gain rebirth (to the Pureland).
Why is this?  Because to be born in the Ultimate Bliss World, the practitioners are able to be near Buddha, Maha-Bodhisattvas, and be surrounded by the highest of virtuous beings.  They will be able to attain great samadhi  spiritual powers and will no longer regress on the path toward attaining the Ultimate Enlightenment of Buddhahood.

C. PRACTICE

As we are now well aware, the essence of Pureland Buddhism consists of three main parts:
Faith, Vow, andPractice
The above discussion has referred to the components of Faith and Vow, the following will be a discussion of Practice.

What is Practice?
To Practice is to take action, which is to focus on reciting the line:
“Namo Amitabha Buddha.”
This is to recite without disturbance and without interference from any other thought (i.e. single-minded recitation).
The reason is if there exists Faith and Vow but the component of Practice is lacking, then this is similar to:
-  A ship with a propeller but lacking an engine
-   A car with an engine but lacking a steering wheel.
But how should one practice Buddha Recitation?
The Practitioner should do the following:
– Sit with back straight in front of a Buddhist Shrine, eyes focused on the picture or statue of Buddha.
– Use right hand to hold the prayer beads (108 beads).
– Mouth chanting one recitation “Namo Amitabha Buddha.”
– Take the thumb to count one bead (or do ten recitations and then count one bead, but mouth continues to do  Buddha Recitation and hand continues to count prayer beads in this way, until all 108 beads are counted and then).
– Perhaps continuing to recite another round of prayer beads, then another, etc.
– Or change to reciting the names of the Maha-Bodhisattvas such as Avalokitesvara Maha-Bodhisattva, Mahasthamaprapta Maha-Bodhisattva, Ksitigarbha Maha-Bodhisattva, etc.

Below, I would like to present several teachings of the Pureland Patriarchs:

1. Reciting without interruption in this way:
Suppose a person was being robbed in an isolated area with the robbers chasing after him wanting to kill him with a knife (this is a metaphor for life and death and impermanence not sparing anyone’s life). Overcome with fear, he begins sprinting all the way until he comes to a river crossing his path (the river of life and death. This side of the river represents the cycle of life and death, and the other side is the dock of enlightenment).
As he is fleeing for his life a thought quickly crosses his mind:
“If I can swim across this river to the ‘Other Side’, then it is my only chance to ensure my survival, but should I swim with my clothing on or off?  If I keep my clothing on, I’m afraid it will get in the way and it will make it difficult for me to swim, but I really don’t have time to take off my clothes because the robbers are right behind me (this is a metaphor that death is getting closer and closer for all of us).“
At this time, no other thought exists but the single thought of finding a way to cross the river…
Thus, those of us doing Buddha Recitation should think the same way, meaning:
– Always sincerely reciting,
– Don’t think about anything else (eliminate all distracting thoughts).
– One Buddha Recitation has just ended, another Buddha Recitation should follow immediately (don’t waste time).
– Recitation after Recitation in this continuous manner up to Ten Recitations (do this with each breath).
This is called “Ten Recitations Without Interruption”

(Taught by Great Ancient Dharma Master DAM-LOAN)

2. The Buddhas (Sakyamuni and Amitabha, specifically and all Buddhas in general) have much love and compassion for us, encouraging everyone often to recite the Amitabha Buddha’s name.
The reason is the Dharma Practice of “reciting the Amitabha Buddha’s name” is extremely easy.  If one is able to maintain this one recitation continuously, and use an entire lifetime as a limit, then:
– In a hundred (thousand) cultivators, a hundred  (thousand) will gain rebirth.
Why is this?
Because:
– No other thought exists (unaffected by all conditions of existence), thus attaining Proper Recitation (thought).
– It is congruent with the Amitabha Buddha (Great Vow 18, 19, and 20).
– It does not contradict the Sutra’s teachings (Infinite Life Sutra, Envisioning the Amitabha Buddha Sutra, The Buddha Speaks of Amitabha Buddha Sutra, etc.)
– It coincides with the Buddha’s teachings; therefore, it is easy to gain rebirth.

(Taught by the Second Patriarch of Pureland Buddhism Great Venerable Master SEN-TAO)

3. Recite Buddha with one mind means: Mind Karma is cultivating goodness.
– Reciting the Buddha name means: Speech Karma is cultivating goodness.
– Putting palms together and with body prostrating to the Buddha means: Body Karma is cultivating goodness.
If maintain the Three Karmas of Mind, Speech, and Body with goodness and purity for an entire life, then with one Buddha Recitation the cultivator can eliminate the heavy karmas in eight million past reincarnations (past lives).

(Taught by Great Ancient Venerable Master HOAI-CAM)

4. When prostrating and reciting Buddha and making vows, it is necessary:
– To be sincere, heartfelt, and earnest.
– Not to let other thoughts interfere.
– To be like a person begging to have his or her life spared.
– To be like a person being chased by robbers wishing to escape.
– To be like a person being drowned or burned single-mindedly wishing to be rescued.
Reciting Buddha must be heartfelt and sincere in this way truly to complete and to attain the practice.
In general if:
– Saying one thing, and doing another (saying one recites Buddha, but the person’s mind does not do so)
– Speech and action do not agree with each other.
– Faith (the Pureland Dharma Door) is not deep and well-grounded.
– Recite today, but tomorrow do not, and become increasingly lazy, etc.
If reciting in these ways, it is difficult to gain rebirth.

(Taught by the Sixth Pureland Patriarch, Great Venerable Master YUNG MING)

5. Those cultivating the Dharma of Buddha Recitation must remember never to forget reciting Buddha no matter how difficult and strenuous day to day activities are… Supposing they do forget, they must realize it right away and resume the recitation… If practiced in this way, it will become a second nature, so when death is near even if the body is suffering from sickness, pain, and agony, the cultivators will not forget the Buddha Recitation…
…As soon as the last breath is taken, the spirit (Alaya Consciousness) will rely on the Buddha Recitation to leave the body, and the cultivator is guaranteed to be rescued by the Amitabha Buddha to gain rebirth to the Ultimate Bliss World.

(Taught by Great Ancient Venerable Master TUAN-THUC).

6.  a. Those cultivating Pureland Buddhism wishing to gain rebirth must always practice Buddha Recitation as their Primary Conduct in life; secondary (supplementary) practices should include avoiding evil (unwholesome practices) and cultivating goodness…
Then use those virtues and merits to transfer and vow to gain rebirth to the Western Land.  If this is carried out, the goal will be accomplished quickly, similar to a boat with wind in its sails and also going with the current of the water.
b. Day and night often prostrating to Buddha much like a king’s advisor summoned to the court not daring to be late or to miss the appointment.
As for those reciting Buddha, then:
– If mouth recites Buddha, then mind must think of Buddha.
– Mind and Speech must be in harmony.
– Develop a sincere and respectful mind.
– Have absolute faith (in the Buddha’s teachings of the Pureland Path) without the slightest doubt or skepticism.
– Each day practice diligently without being late or lazy.
If this is accomplished, then the cultivator is guaranteed to attain the Buddha Recitation Samadhi.  When this happens there is little worry the cultivator will not gain rebirth.

(Taught by Great Ancient Venerable Master TU-CHIEU).

7. a. Those reciting Buddha should:
– Maintain the single recitation,  “Namo Amitabha Buddha.” It is similar to leaning on the Sumeru Mountain, completely solid and unmoving (thus, no matter if anyone says anything to interfere with or ridicule the cultivator’s practice, the cultivator is determined not to listen). Often remember, often recite, recite morning noon, and night, recite while walking, recite while sitting, etc.
The mind reciting Buddha is not abandoned and the line of Buddha Recitation never leaves one’s being (psyche). Each hour, each minute, always remember to recite; recite without forgetting, like a hen incubating her eggs, constantly applying warmth to the eggs so they will hatch.  Similarly, if reciting Buddha without letting time pass, it is called “Pure Recitation Without Interruption” and will result in the blossoming of the cultivator’s lotus flower (in the Pureland).
b. Often chanting the Buddha’s name with one mind, single thought, holding on to the one recitation of, “Namo Amitabha Buddha” (only in this way can a recitation truly be called a “Pure Recitation”).
Because:
– This one Recitation is the Amitabha Buddha.
– This one Recitation is the unimaginable power for destroying hell.
– This one Recitation is the extraordinarily precious sword to fend off fiends and demons.
– This one Recitation is lighting the torch, destroying the darkness (of ignorance).
– This one Recitation is a large ship crossing the ocean of suffering.
– This one Recitation is the shortcut to leave the Three Worlds.
– This one Recitation is the origin of the Amitabha Nature (Buddha Nature).
– This one Recitation is the mind of Pureland (mind of purity, mind of enlightenment).

Must maintain solidly the one recitation: Namo Amitabha Buddha and don’t ever forget it…
– If there is business to attend to recite it this way.
– If there is no business to attend to recite it this way.
– If sick, recite it this way.
– If not sick, recite it this way.
– If happy and joyous, recite it this way.
– If sad and suffering, recite it this way.
– If alive, recite it this way.
– If dead, recite it this way.
Thus, if continuing to recite in this way, who would need to ask others to find the right path to get there (the land of Ultimate Bliss)?

(Taught by Great Ancient Venerable Master UU-DAM)

8. In the “Great Heap Sutra” the Sakyamuni Buddha taught:
Reciting Buddha has the following ten virtuous practices:
1. Destroys the mind of sleepiness (drowsiness while reciting)
2. Heavenly Demons are fearful (respectful).
3. The sounds carry to the Ten Directions.
4. The three evil paths will rely on it to end suffering.
5. The sounds in the surrounding area do not invade to distract the cultivator’s mind.
6. Recitation mind does not get distracted.
7. Healthy and diligent.
8. The Buddhas delighted.
9. Samadhi is attained in the present life.
10. Able to gain rebirth to the Ultimate Bliss World.

9. It must be known that the Dharma Door of Pureland Buddhism does not need to discriminate, pick or choose those who are intelligent or stupid, high or low class, rich or poor. It does not care whether someone has just cultivated or has cultivated for a long time. Anyone can cultivate the Dharma Door of Buddha Recitation
Whether reciting loudly or softly, reciting with sounds or without sounds, reciting and prostrating at the same time, reciting as a way to study, concentrating to recite, reciting while imagining/thinking (of Buddha), or reciting while counting beads, etc.
Maintain the line “Namo Amitabha Buddha” without interruption like the running of water as a way of reciting, up to reciting while moving, reciting while standing, reciting when sitting, reciting while lying down, hundreds and thousands of recitations (chaotic thoughts of life) are combined into one recitation of Namo Amitabha Buddha in this way…
It does not matter what method the cultivator chooses to recite, the most important thing is to maintain it over long periods of time without decline (this is Practice), develop faith and don’t let it be shaken (this is Faith), and pray to gain rebirth to the Western Land of Ultimate Bliss (this is Vow).
If a cultivator is able truly to practice Buddha Recitation in this way, then who needs to find a person of wisdom (great knowledgeable advisor) to ask for the path (to the Ultimate Bliss World)?

(Taught by Great Ancient Venerable Master TONG-BON)

10. a. Buddha Recitation includes:
– Reciting softly
– Reciting loudly.
– Reciting silently.
– Reciting the Diamond Method (lips barely moving).
It is easy to fall sleep if reciting softly or silently.
It is easy to be tired if reciting loudly (waste of breath).
The “Diamond Recitation Method” is the only method that will last the longest.
Of course, this is not absolute if the cultivator feels it is necessary to change from method to method, then it is permissible as well.

b. The sleepy and distracting mind has been present in many lifetimes, thus it will not be easy to overcome it all at once.  Therefore, if a person reciting Buddha      finds his or her mind is not entirely pure and peaceful, don’t worry.  When engaging in Buddha recitation allow each word and each phrase to arise from within the Mind.  With this practice, over time, the cultivator will see results.

c. Distracting thought is a sickness, reciting Buddha is a medication.
Buddha Recitation is the practice that controls distracting thoughts.
If reciting Buddha, but do not see results, it is because the cultivator’s practice is not pure, complete, or heartfelt.
Therefore, whenever a distracting thought arises, the cultivator must be mindful and try harder to recite each word, each recitation clearly and distinctly and eventually the distracting thought will disappear spontaneously.

d. Those studying Buddhism, reciting Buddha, should not follow the external (surface) appearances too much, but should value and treasure true and honest cultivation.
1. It is not necessary for lay Buddhists to shave their heads or wear Buddhist clothing (clothes for Bhiksu and Bhiksuni). It is acceptable to keep their hair, and wear lay Buddhist ropes to engage in Buddha Recitation.
2. Those who prefer silence do not need bells and gongs.  They can remain quiet to engage in Buddha Recitation.
3. Those who do not want to have burdens or be busy do not need to form associations and congregations (as friends to recite Buddha). They can remain in their homes (in isolation) to engage in Buddha Recitation.
4. For those who know how to read and truly want to cultivate Buddhism, it is not absolutely essential or necessary for them to go to Buddhist Temples to listen to the Sutra.  They can read the Sutras and follow exactly as the Sutra teaches to engage in Buddha Recitation.
5. Traveling thousands of miles to various mountains and temples to visit and pay respect does not equal sitting in one place to engage in Buddha Recitation.
6. Making offerings to Bhiksus who are not true and proper (cultivate properly according to the Buddha’s teachings) do not equal being loving and loyal to one’s parents and engaging in Buddha Recitation.
7. Interacting with friends who lack morals and virtues do not equal those who are dumb and ignorant often engaging in Buddha Recitation.
8. Those who practice little but whose speech is profound and mighty do not equal those who are honest and naive engaging in Buddha Recitation.
9. Those who lust for magic, the paranormal, often praying for supernatural powers from gods, deities, demons, and satans do not equal those who have the deep and proper faith of the Doctrine of Cause-and-Effect to engage in Buddha Recitation.

In summary:
a. A person reciting Buddha:
-  Maintains a righteous path.
-  Eliminates evil practices.
This is called a Good Person.

b. A person reciting Buddha:
– Focuses the mind to eliminate distractions (distracting thoughts).
This is called a Virtuous Person.

c. A person reciting Buddha:
– Makes his or her true nature (Buddha Nature) shine
– Eliminates binding karmas.
This is called an Enlightened (Saintly) Being.

(Taught by the Eighth Patriarch of Pureland Buddhism, the Great Venerable Master LIEN-CH’IH)

11. a. It is only necessary to have Deep Faith, a Sincere Vow, and Practice Diligently.
The important part is:
-  Faith must be complete.
-  Maintain (Practice) it over time.
-  Often recite with One Mind (single-mindedness recitation)..
Each day and night, recite whether thirty thousand times, fifty thousand times, or one hundred thousand times of Buddha Recitation and do not let this practice go incomplete. If this is maintained for an entire lifetime and the cultivator does not gain rebirth, then it turns out the Buddhas across the three time-spans (past, present, and future) are all liars (but this is absolutely not the case).

b. People who truly recite Buddha:
– Let go of both mind and body, and such is Great Giving.
– Do not let arise in the mind greed, hatred, and ignorance, and such is Greatly Maintaining Precepts.
– Do not argue, right, wrong, better, worse, and such is Great Tolerance.
– Do not have discontinuity or interrupted distraction, and such is Great Vigor.
– Do not have distracting and chaotic thoughts, and such is Great Meditation (Samadhi).
– Do not become blind and mesmerized by other cultivated paths, such is Great Wisdom.
……………..
On the other hand, if the above is not achieved, then it is not correct to say a person is Truly Reciting Buddha.

c. Buddha Recitation has the components of Practice and Theory :
1.Practice is having Faith there is an Amitabha Buddha who exists in the Western Direction, there is a world named Ultimate Bliss, there are Nine Levels of Golden Lotus Flower, etc. being determined to recite Buddha, wishing to gain rebirth and thus always reciting Buddha with the utmost sincerity like a child missing his or her mother without ever forgetting.
2.Theories to have faith in the Amitabha Buddha, the Western Pureland, Nine Levels of Golden Lotus Flower, etc.; all of these exist within the cultivator’s mind because everything is created within the mind. Then use the recitation “Namo Amitabha Buddha” to make it a reality, to bind tightly the cultivator’s mind to it, never to forget it.

(Taught by the Ninth Patriarch of Pureland Buddhism, the Great Venerable Master OU-I).

12. The Twelfth Pureland Patriarch taught:

a.  Because of life-death,
Vow for Bodhi Mind,
Use deep Faith, Vow
Maintain name Recite Buddha (Practice).

These are the most important sixteen words of the Dharma Door of Pureland Buddhism...
(Because there is no other suffering in this world exceeding the matter of life and death, therefore, to cultivate and to engage in Buddha Recitation but not pray for liberation from the cycle of life and death is a great mistake.)
…If one has already developed the Great Mind (Bodhi Mind), then one must cultivate the Great Practice.  In all the cultivated paths, for all the Dharma Door most easily practiced, quickly gains results, secure, and complete, then no Dharma Door can equal to:

Use deep Faith-Vow
Maintain Name Recite Buddha

“Maintain Name” means to hold tightly to the one line of Amitabha Buddha in the cultivator’s mind without forgetting for a single moment. If forgotten or allow other thoughts to invade this one mind, then it cannot be called “holding tightly”(maintaining)
…Continued in this way for an entire lifetime, the cultivator will enter the realm of “One-minded recitation without distraction” and will attain the highest practices of Pureland Buddhism (enlightenment in this life)..

b. If the Mind can create Karma,
Then:
It can also change that karma.
And:
If Karma is created from the Mind,
Then:
It can be changed from within the Mind.
However, if:
The Mind cannot change the Karma,
Then:
The Karma will bind it (the cultivator).
And if:
Karma cannot be changed by the Mind,
Then:
It can bind the Mind.
However:

How is the mind used to change the Karma?
In this way:
Maintain the Mind so it agrees and is consistent with a Virtuous Life that the Buddha taught.
And:

How does karma bind the mind?
In this way:
Just let the mind be “as it always is,” freely following the Six Elements (Form, Sound, Fragrance, Flavor, Touch, and Dharma [thoughts, ideas, emotions, etc.]).
(This is known as living an uncultivated life, a life filled with over-indulgence and lack of discipline.  This will result in infinite unwholesome karma as one will live an artificial life filling himself or herself with unending greed to satisfy his or her desires.  In the end, such a person does not truly realize the essence of being a human being and will have wasted a golden opportunity of being a human being to better oneself by finding enlightenment, to be born in Heaven, or to be emancipated from the cycle of rebirths. This is precisely what the Patriarch meant when he taught letting the “Karma bind the Mind.” People who live in this way are certain to be condemned to the lower realms of Animal, Hungry-Ghost, and Hell, and it will be difficult to know when they will have the opportunity to be Human and know the proper path of enlightenment again).

(Taught by the Twelfth Patriarch of Pureland Buddhism, the Great Venerable Master CH’E WU).

In Conclusion:
Through the above discussion, the readers (Buddhists) are now clear on the “Essence of Pureland Buddhism” and are able to realize the three components of Faith, Vow, and Practice are intricately weaved together.   Thus, if any of these three components is missing, it will be impossible for the cultivator to gain rebirth.
Therefore, Great Pureland Master Ou-I (the Ninth Patriarch of Chinese Pureland Buddhism) taught the following:
1.  “Whether a (Pureland) cultivator gains rebirth or not will depend on Faith and Vow; while the high or low level of achievement will depend on how much one Practices Buddha Recitation.”

He taught further:
2. “If not having Faith and Vow, then no matter how much one Practices reciting ‘Namo Amitabha Buddha,’ the cultivator will not gain rebirth.”
(Instead, as the result of this practice, in the next life, the individual will be able to reap the meritorious retributions in Heaven or Human realm.  However, once those merits have been exhausted, he or she will continue drifting and drowning in the cycle of rebirths).
Thus, from this teaching, what important observations are we able to come away with?

a. Whether a cultivator achieves a high or low level of rebirth is almost irrelevant (immaterial).
However, what is of utmost relevance is:
b. Whether one is able to gain rebirth or not gain rebirth.

3. But if a Pureland Cultivator wishes to gain rebirth, then it is absolutely necessary to have Faith and Vow. Otherwise, the cultivator will not gain rebirth no matter how focused he or she Practices Buddha Recitation.
Moreover, among the two components of Faith and Vow, Vow takes precedence (because as taught by the Eleventh Pureland Patriarch, Great Master Sua-Sen,Vow encompasses both Faith and Practice).
Therefore, the Great MasterOU-I emphasized this extremely important point:
“If Faith and Vow are established firmly, when death is near, if an individual recites the Buddha’s name (“Namo Amitabha Buddha”) from ten to one-hundred times, that person is guaranteed to gain rebirth .”

4. In contrast (meaning if there is Practice, but Faith and Vow are weak and deficient), no matter how much one recites Buddha , it will be impossible to gain rebirth.

5. Thus, as pointed out by the Pureland Patriarchs, if Faith and Vow are well-solidified, then even if Practice is weak and deficient, it is still possible to gain rebirth.

Therefore, those who cultivate Pureland Buddhism always must  remember clearly:

A true and genuine Vow is ranked at the top.

QUESTION:
Some people say, if this is the case, then it is only necessary to maintain Faith and Vow firmly, and is unnecessary to Practice a lot of Buddha Recitation. Why not wait until when death is near, it still would not be too late to recite Buddha (to gain rebirth)? Is that possible or not?

ANSWER:
It is extremely erroneous to have this mentality
Why?
It must be known, the crucial matter in gaining rebirth according to what the Buddha taught in the sutra is:

“When dying, that person will not experience madness, will gain rebirth to the Ultimate Bliss World.”
The Buddha Speaks of Amitabha Sutra

If it is true for that person who recites Buddha:
When dying does not become mad, then (it is guaranteed) whether with “one recitation” or “ten recitations” the individual will gain rebirth.  But who can be certain he or she will not experience madness when dying? Ordinarily, if people are not “diligent in their practice”, when death arrives, the four elements disperse and karmic powers accumulate. During such a time the body and mind will experience great pains and sufferings, which lead to fear, disorientation, and people will become so frightened chances are “one Buddha recitation” will not even arise let alone “ten Buddha recitations.”
If cultivators wish to have a guarantee (to gain rebirth) upon death, while living they must focus to recite Buddha as much as possible and give their best efforts to practice reciting the Buddha’s name until they achieve the level of “One mind without distractions” (single-mindedness recitation”).
Otherwise, if they wait until death is near before being willing to practice Buddha recitation, then of course, in theory they can still gain rebirth, just as the Sutra taught.  However, in reality, it is important to give one’s best effort to practice; do not be lazy or look down on “Applied Practice” (Application of Theory) only to bring self-defeat (and end up not gaining rebirth).

(Commentary by Buddha Recitation
Venerable Dharma Master
Thich Hai-Quang:

As a propagator of Pureland Buddhism, I have also heard Buddhists voice statements similar to the one above:
“Cannot I wait until death is near (wait until I’m older) before I begin reciting because it is still so early at this point (I have so much time left )?”
I ask to follow the Patriarch’s ideas and meanings to give the following reply:
Gravely mistaken, What a tragically erroneous statement!
To say something like that is not only self-defeating, but will infect and pass on that tragedy to all Buddhists, ordained, lay, men, or women alike. The Sutra teaching is never incorrect, but within it are other deep hidden meanings only those with wisdom will be able to penetrate completely.
It is necessary to know:
a. The unenlightened being, saturated and burdened with evil karma (to varying degrees) such as ourselves, when death arrives, if we still know and are able to practice Buddha Recitation, that is because in former lives we planted many wholesome karma (with Pureland Buddhism). Therefore, in this life we are able to meet good knowledgeable advisors (virtuous teachers, kind friends, etc.) who teach and guide us.  This is a rare fortune and will happen only to “one in ten-thousand.”
b. The “Answering to Skepticism Commentary ” taught:
There are ten types of people, who when death arrives will not be able to do Buddha Recitation.
1. Those who do not meet virtuous friends (spiritual advisors) to encourage them to practice Buddha Recitation.
2. Those who are sick, having many karmic obstructions causing them great pain and agony; therefore, their minds and bodies are in turmoil, not having peace or having leisure to recite Buddha.
3. Those who suddenly become mute, unable to speak.
4. Those who have lost their minds, no longer able to think clearly.
5. Those who are suddenly killed by water or fire.
6. Those who are suddenly killed by vicious predators or eaten alive by beasts.
7. Those who have evil friends who destroy their faiths.
8. Those who entered a coma until death.
9. Those who die suddenly while in battle.
10. Those who die falling from high places.

These events listed here happen regularly in our daily lives regardless if we are lay or ordained Buddhists. These are the consequences and are the reflection of the residual karma (of the former life; “fate”); therefore, they can occur instantaneously, there is no way to plan or prepare for them.
If someone were unfortunate enough to encounter one of the above ten karmic retributions, then in such a time of lacking kind circumstances and of being completely unexpected, how can such a person peacefully recite the Buddha’s name.  At that time, even if the Buddha were alive he would not be able to rescue such a person. The soul (spirit) has nowhere to go but follow the karmic power each individual created while living to get condemned into the realms of three domains and eight disasters .
By that time:
EVEN IF ONE WISHES TO HEAR OR RECITE THE BUDDHA’S NAME IT WILL NOT BE ACCOMPLISHED EASILY..

c. And if:
ONE IS ABLE TO AVOID HARM FROM THOSE EVIL CONSEQUENCES ABOVE but only ENDURE A MINOR ILLNESS BEFORE PASSING AWAY, then chances are when nearing death, these realities will be present:
Dispersing of the four elements will cause great pains and sufferings similar to a crab thrown on fire or a lobster in boiling water. Therefore, while enduring such suffering and frightening aspects, how will one remember or have the leisure to do Buddha recitation?

d. Supposing if ONE IS NOT SICK BUT TIME HAS COME TO AN END, then chances are:
– Life’s destinies are yet to be eliminated .
– Worldly thoughts are difficult to forget.
– Lust for life and fearful of death.
– Chaotic mind having little peace.
Additionally:
– Personal business has not been settled.
– The will is not yet made.
– Wife, children crying, moaning, etc.
– Hundreds and thousands of fears, loves, and ambiguities.
If that is the case:

HOW WILL ONE RECITE BUDDHA?

e. For instance, Before Death one unfortunately comes down with an illness.  At such time the person already:
– Moans and complains of the aches and pains.
– Worries about finding remedies and good doctors.
– Worries about praying and worshipping for recovery.
– Consumed with erratic and delusional thoughts, etc.

HOW WILL ONE RECITE BUDDHA?

f. Supposing, BEFORE SICKNESS AND DEATH, then:
– Must endure degeneration, old age, senility.
– Filled with afflictions, worries, and depressions.
– Chances are it is not even possible to have any happiness in such a degenerative body;
THERE IS NO GUARANTEE ONE WILL BE RECITING BUDDHA PEACEFULLY!

g. Again supposing:
BEFORE OLD AGE when YOUTH AND VITALITY ARE STILL ON ONE’S SIDE, then:
– Worldly ambitions and aspirations have not been eliminated.
– The worldly matters (love, lust, family) bind tightly.
– Chasing after life in every direction.
– Making this plan and carrying out that scheme.
– Karma is great and vast.
Just as before:

HOW WILL ONE RECITE BUDDHA?

h. Then lastly, supposing:
IF ONE IS AT PEACE, HEALTHY, AND HAS THE INCLINATION TO CULTIVATE AND PRACTICE.
However:
– Unable to see life as one big illusion.
Then:
– Even if body is at peace,
But:
– The mind is still erratic (filled with afflictions).
Just imagine being in these various situations:
– Unable to see clearly (not having proper views).
– Unable to grasp firmly (not having proper understanding of the true Dharma).
– Unable to establish faith solidly (not having developed faith firmly).
– Unable to let go of endless life destinies (temptations).
Then:
-  Once various conditions arise, there is no self-mastery (lack will power), one will end up comforming to the environment to become chaotic and confused.
Thus, as before:

HOW WILL ONE RECITE BUDDHA?

Therefore, it is important to examine carefully the following:
-  Let’s not even speak of sickness or nearing death, but even with youth, health, being well provided for, having peace, and having the inclination to cultivate, if one is not wise enough to eliminate a particular problem that seems to persist:
IT IS ALREADY ALMOST IMPOSSIBLE TO RECITE BUDDHA.
Let alone:
WAITING UNTIL DEATH IS NEAR (when every problem is magnified a thousand times and one does not know how to handle it).
It must be understood, a human life is short, transitory, and fleeting like a lightning flash, a spark; it is here one day, gone the next.

WHAT IN LIFE IS FOREVER AND ETERNAL? (nothing!) As Buddhists, having studied the philosophy of Buddhism and having wisdom, we must: FIRMLY ACCEPT THIS TRUTH. Thereafter:
– Take the opportunity before old age and sickness
To:
– Let go of (free ourselves from) some of life’s desires and temptations.
– Cleanse and purify ours minds and bodies.
Having:
– One day to live
– Cultivate (practice) one day of Buddha Recitation.
Having:
– A moment of leisure,
– Cultivate a moment of Buddha Recitation.
If these practices are carried out:
– When death is near, everything will be calm and peaceful.
Moreover:
– The Western Pureland’s path will be open and well-lighted.
However, if the listed conditions are not present, then:
– When life’s destinies and karmic afflictions fill one’s mind (nearing death), During such time:

IT WILL BE TOO LATE TO HAVE REGRETS.

O all fellow lotus cultivators!
Please think and ponder carefully.

(Translator’s Summary: As the Venerable Dharma Master Thich Hai-Quang expressed clearly, it is critical to understand, in order for Pureland cultivators to remember to recite Buddha from ten to one-hundred times, they must practice Buddha Recitation diligently to make that recitation a “second nature.” Otherwise, when death arrives, it will be “almost impossible” to remember if they have not practiced it regularly.  This is why Practice may be the least important of the Pureland Buddhism’s Three Essentials–Faith, Vow, and Practice, yet it is still an intricately integral part of gaining rebirth).