 |
 |
|
|
When Amitabha Buddha appears to Pure Land practitioners who are on the
brink of death, how can they be sure it is not a demon ?
If a Zen follower is not meditating on the Buddha, and yet the Buddha suddenly
appears unexpectedly, this is called a demon (delusion). A Pure Land practitioner sees the
Buddha while focussing on the Buddha. Thus in this case, cause and effect coincide and his
mind is in unison with that of the Buddhas. The appearance of the Buddha is therefore not
a demon. There is no need to worry about this.
When the Amitabha Sutra speaks of reciting the Buddha-name single-mindedly
for seven days, does this refer to ordinary times, or to the time when we are about to die ?
This refers to ordinary times.
If we recite the Buddha-name for seven days, single-mindedly and without
confusion, but later we again become confused and create bad karma, will we still achieve
birth in the Pure Land ?
A person who has actually managed to recite the Buddha-name single-mindedness will
not become confused or create bad karma later.
The Longer Amitabha Sutra speaks of attaining birth in the Pure Land through
ten repetitions of the Buddha-name. The Treatise of the Precious King of Samadhi speaks of
attaining birth in the Pure Land through a single repetition of the Buddha-name. Are they
referring to ordinary times, or to the time when we are about to die ?
Attaining birth in the Pure Land through ten repetitions of the Buddha-name
applies to both times. If we recite the Buddha-name ten times each morning, this is an
ordinary occasion. On the other hand, the Longer Amitabha Sutra speaks of attaining birth
in the Pure Land through ten repetitions (and this is the same as what the Meditation Sutra
says) - this refers to when we are on the brink of death. As to passage in the Treatise of
the Precious King of Samadhi about attaining birth in the Pure Land through a single
repetition of the Buddha-name, this refers to the time when we are facing death.
If we can attain rebirth in the Pure Land through ten repetitions of the Buddha name,
or even a single repetition, why do we need seven days of reciting the Buddha-name, as the
Amitabha Sutra says ?
If we have not done the work of reciting the Buddha-name single-mindedness for
seven days during ordinary times, how can we manage to recite ten times or even once when we are on the brink of death?
It would be one chance in a million if someone who had committed many evils were to have a
causal basis from past lives ripen as he was on the brink of death, enabling him to meet a
spiritual friend, hear his teaching, and develop faith and vows. How could he be so lucky?
Master T'ien Ju's book Doubts and Questions about the Pure Landhas refuted this idea of
waiting till death to practice Buddha recitation in great detail.
With the intensity that comes from reciting the Buddha-name on the brink of
death, we can clear away a lot of bad karma. Can we achieve the same result in ordinary
times if we invoke the Buddha-name single-mindedly ?
When the sun comes out, all darkness disappears. When we invoke the great name
of Amitabha, myriad evil deeds are wiped away.
