Do we have to recite until we attain samadhi to attain rebirth?

Since ancient times, the expression “yixin buluan” (single-mindedly, without deviation) in the Amitabha Sutra has been misinterpreted. The reason is that the interpreters did not read Master Shandao’s explication. They explained the term according to Tiantai or Chan doctrines, rather than those of the Pure Land school. Thus the erroneous interpretations.

1) One cannot attain birth in that land with few virtuous roots and meritorious blessings as causal conditions.

2) If a good man or woman hears of Amitabha Buddha and holds fast to his name for one day, two days, three days, four days, five days, six days or seven days, single-mindedly and without deviation.

3) When that person approaches the point of death, Amitabha Buddha and the sacred assembly will appear before him. When death comes, his mind will not be severely confused. He will at once gain rebirth in Amitabha Buddha’s Land of Bliss.

Most interpretations of Pure Land teaching were made from the Song Dynasty onward, particularly during the Northern Song period (960-1127). People used the thought of the Tiantai school to explicate these passages. Their interpretations of yixin buluan were not so correct, as they hadn’t seen the works of Master Shandao.

Shandao’s writings were transmitted to Korea and Japan, but had been lost in China itself since the late Tang Dynasty (618–907). They did not reappear in China until the final years of the Qing Dynasty (1644-1911).

Thus the principle of “the Easy Path” was lost. Naturally, the product of such interpretations was not the comfortable and relaxed practice of the Easy Path, analogous to sailing on a ship.

Let’s see how Master Shandao of the Pure Land school explained the principles involved.

He says, “The Land of Bliss is a realm of unconditioned nirvana.” The Pure Land is a realm of rewards, he notes, an environment of nirvana. Once we enter this realm we would, like Amitabha Buddha, attain nirvana. Thus “the Land of Bliss is a realm of unconditioned nirvana.”

We learn and practice whatever we happen to come across and dedicate the assorted virtues and merit towards rebirth. This is known as “practicing assorted virtues according to circumstances.”

By practicing this way, “according to circumstances,” we generate “assorted virtues” – which is to have “few virtuous roots and meritorious blessings.” Thus the saying, “It’s hard to be reborn there by practicing assorted virtues according to circumstances.”

That is, to ask us to recite Namo Amitabha Buddha only. All who do so will be reborn in the Land of Bliss, whether they are capable or inept, are pure in mind or not, or are monastics or lay practitioners.

That’s because they have met the requirements for recitation of “two-fold exclusivity” and “single-mindedness, without deviation.” So to “hold fast to his name, single-mindedly and without deviation” is to “recite Amitabha’s name with two-fold exclusivity.”

As for “single-mindedly, without deviation” – Single means non-dual, and non-dual is exclusive. “Without deviation” means neither scattered nor mixed. It also indicates exclusivity.

So long as we recite Amitabha Buddha’s name exclusively and refrain from assorted practice, that is “single-mindedness, without deviation.”

If we Pure Land practitioners are to be relaxed, confident that our rebirth in the Land of Bliss is assured, we must first understand the substance of Amitabha Buddha’s 18th Vow. Those who practice Pure Land without such comprehension often lose their way, unable to calm their anxieties. So we must understand the practice of “single-mindedness, without deviation” in this manner.

As you are all householders, you should recite Amitabha’s name exclusively as lay practitioners.

Since I am a monk, I exclusively recite Amitabha Buddha’s name as a monk.

Though a monk, I am still full of greed, anger and delusion, an ordinary being with heavy karmic obstructions, as well as false and stray thoughts. So I will just recite Amitabha’s name exclusively with such a body and mind.

As for householders, if you have fewer afflictions and lighter karmic burdens, your minds would be very clear and pure when you recite Amitabha’s name. You can recite exclusively in such a capacity.

Everyone should recite Amitabha Buddha’s name exclusively according to his or her own conditions and capability. We would then be reborn on a basis of equality.

Our rebirth depends on the Name of a Myriad Virtues, not on our status.

Once we arrive in the Land of Bliss, our status will be thoroughly discarded. We rely completely on Amitabha’s name to reach the other shore and to enter the realm of unconditioned nirvana. There we all become Buddhas.

In the Saha world, there are distinctions between male and female, between the wise and learned and those less so, between those with greater or fewer karmic obstructions. Such factors, however, are irrelevant as far as rebirth in the Land of Bliss is concerned. The only relevant factor is the name of Amitabha Buddha.

With this name even householders, those who don’t know how to practice, those with impure minds, those with delusions of views and thoughts, and even those who haven’t surmounted a single stage of ignorance, can be reborn in the Land of Bliss on an equal basis. There, they will become Buddhas equally.

Master Shandao said, “Humans or celestial beings, wholesome or unwholesome beings – all shall be reborn. In the Pure Land, no differences separate them. They all walk an irreversible path to Buddhahood.” 

This is precisely why our teaching and practice is so precious. It is all due to the Fundamental Vow of Amitabha Buddha. There would be no such value or benefit if Amitabha were not a Buddha who had accomplished his Fundamental Vow.

Fundamental Vow refers both to the “vow in the causal ground” and the “primary, or root, resolution.” Of Amitabha Buddha’s 48 Vows, only the 18th is the root – primary – vow, while the others are secondary vows in the causal ground.