An Introduction to the Amitabha Sutra: Chap. 35: Sakyamuni Buddha's Assurance

I have seen this benefit, and so I speak these words. If sentient beings hear what I say, they must make a vow to be born in that land.

Sakyamuni Buddha told Sariputra, “I have seen this benefit” to reassure those listening to this teaching as well as all those who would later encounter it. Although they had not yet seen the advantages of being born in the Pure Land, Sakyamuni had. As the Diamond Sutra says, what Sakyamuni Buddha speaks is the truth. “It is as he says it is and is not other than as he says it is.” And so the words that Sakyamuni spoke, of the benefit he had seen in the Pure Land, are true.

Good men or good women who hear of Amitabha Buddha and then chant his name singlemindedly and without confusion for one to seven days will receive a remarkable outcome. In the previous passages, Sakyamuni had explained, “When these people are about to die, Amitabha Buddha and his whole assembly will appear before them. When they die, their minds being unified and not chaotic, they will attain rebirth in Amitabha’s Land of Ultimate Bliss.”

This description refers to horizontal transcendence. Horizontal transcendence is in contrast to other Buddhist schools, where those who wish to transcend the suffering in samsara must go through the step-by-step progression of vertical transcendence in their practice and cultivation. This is akin to a worm attempting to escape from within a bamboo stalk by breaking through each segment joint in turn as it slowly crawls upward. Only when the worm has pierced the very last joint is it, finally, free.

Horizontal transcendence, on the other hand, is akin to the worm just chewing through the side of the bamboo stalk right where it is. Much more quickly, the worm is free!

How does this apply to Pure Land practitioners? Using horizontal transcendence, we can achieve rebirth in the Pure Land in our current lifetime at our present level of cultivation. We may receive this excellent result if, at the end of our life, our mind is not chaotic or deluded and we chant the Buddha’s name. But what if we are still deluded? Then, once again, we will encounter the very same stumbling block that has hampered us for uncountable lifetimes. If deluded at the end of our life, our seeds of residual habits, including greed, anger, ignorance, and arrogance will arise uncontrollably. All these residual habits are amassed in our store consciousness.

This consciousness is the first of the eight consciousnesses to enter the mother’s womb at the moment of conception. By the time the fetus is fully developed, it has all eight consciousnesses of sight, hearing, smell, taste, touch, mental awareness, thinking mind, and store. When a person is dying, the first seven consciousnesses gradually stop functioning. Finally, only the store consciousness remains. In most cases, usually within eight hours after death, it too will leave the body.

While eight hours is the usual amount of time required for the store consciousness to withdraw from the body, there are instances where more time is needed. Some people are very attached to their body and will not let go. In such a case, the store consciousness may not leave until twelve or fourteen hours after death. There are even people whose store consciousness will not leave for several days. Intensely deluded, these people are so attached to their bodies that they will be obstructed from attaining rebirth in the Western Pure Land even if others are chanting for them.

Clearly, we need to ensure that we are not deluded at the time of death. To accomplish this, we need to live simply, end wrongdoings, and cultivate wisdom and good fortune. Then, at the end of our life, clearheaded and without fear, we will be able to believe, vow, and mindfully chant the Buddha-name. Amitabha Buddha will come to guide us to the Pure Land.

This is why Sakyamuni Buddha spoke of the necessity of a mind that is “unified and not chaotic.” With such a unified, non-deluded mind, we can, through horizontal transcendence, attain rebirth in the Land of Ultimate Bliss while bringing along our residual karmas. Sakyamuni Buddha saw “this benefit” and urged—for the second time—that we “make a vow to be born in that land.”

As Great Master Ouyi wrote, “It is my humble hope that no matter whether you are a layperson or a monk or nun, no matter whether you are smart or stupid, you will adopt a positive attitude toward this simple, direct, Sudden Perfect Pure Land teaching. Do not look upon it as difficult and shrink away from it. Do not look upon it as easy and become complacent and not try hard enough. Do not look upon it as shallow and despise it. Do not look upon it as profound and not dare to accept it as your task.”[i]

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[i] Mind-seal of the Buddhas, p 99}