The Prerequisites for Rebirth in the Amitabha Sutra

The Amitabha Sutra Original Text: If there are virtuous men or virtuous women who, upon hearing the name of Amitabha Buddha, faithfully uphold it with single-minded concentration for one day, two days, three days, four days, five days, six days, or seven days, then at the time of their death, Amitabha Buddha, accompanied by a host of sages, will appear before them. At the moment of death, their minds will remain unconfused, and they will immediately attain rebirth in Amitabha Buddha’s Land of Ultimate Bliss. Shariputra, I have witnessed this benefit and therefore speak these words. If any being hears this teaching, they should resolve to be reborn in that land.

Explanation: If virtuous men or virtuous women hear that Amitabha Buddha exists in the Land of Ultimate Bliss and, seeking rebirth there, recite Amitabha Buddha’s name—whether they attain the state of single-minded concentration after reciting for just one day, or after two, three, four, five, six, or seven days—then when this person approaches death, Amitabha Buddha and a host of sages will manifest before them. At the moment of death, their minds will remain unconfused, free from attachment to any person, matter, or object in the Saha world, and they will attain rebirth in Amitabha Buddha’s Land of Ultimate Bliss. Shariputra, having seen such supreme benefits, I therefore speak these words. If any being hears this teaching, they should resolve to be reborn in Amitabha Buddha’s Land of Ultimate Bliss.

The Buddha has clearly stated the conditions for rebirth here: one must cultivate to the state of single-minded concentration, where the Buddha-recitation samadhi arises, and at the time of death, the mind must remain unconfused, without clinging to the Saha world. If one clings to the Saha world, even if Amitabha Buddha and the sages appear, they will withdraw, unable to guide one to rebirth. This means that even if one recites the Buddha’s name to the point of foreseeing the time of death, rebirth is not guaranteed, because meditative concentration at the moment of death is variable, not fixed, and mental states and karmic forces are also variable. Once concentration dissipates, the mind scatters, distracting thoughts arise, and all hope is lost. Many factors can affect concentration; unforeseen circumstances may arise at death, causing the mind to scatter, making rebirth impossible.

Achieving single-minded concentration is possible, but maintaining an unconfused mind at the moment of death is crucial and exceedingly difficult. At death, if karmic obstacles manifest, or if resentful creditors and adversaries appear, few can keep their minds unconfused; even a single thought of greed will prevent rebirth. Faith must be genuine and profound; vows must embody sincere aspiration; practice must involve dedicated action—the contents of faith, vows, and practice are rich. Those seeking rebirth should first immerse themselves in the teachings at the beginning of the Dhyana Samadhi Sutra, where the Buddha explains how to subdue various mental states, and regulate their minds to remain unconfused. Only then can they have hope of rebirth.

Elderly individuals and those with illnesses should focus more on practical cultivation and spend less time analyzing unnecessary doctrines, because the destination of the next life is determined by one’s actions in this life; intellectual understanding alone is not decisive. The most crucial factors for seeking rebirth in the Pure Land are the power of vows and vow-driven practice—the strength of one’s aspiration and mental resolve is vital. To make one’s vows firm, one must deeply recognize the suffering of the world. Without understanding worldly suffering, the mind will become lax due to attachment and craving. Many Buddhists, regardless of how long they have practiced, remain leisurely and lack urgency, idly curious about everything, haphazardly absorbing fragments of knowledge without proper understanding or planning for practice, and ignorant and fearless of future lives. Such individuals are often beginners, fearless like newborn calves, unafraid of suffering or death.

Those wishing to study and practice the Buddha-recitation method should first examine the cultivation deeds of the First Patriarch of the Pure Land tradition, Master Huiyuan, to understand how the master practiced and why he was able to witness sacred images three times in samadhi. How should we diligently practice to ensure rebirth in the Pure Land at the end of life?