Dharma Master Jingjie
When I was studying at the Buddhist College, I was present at the passing of two senior Dharma masters. One was a Chan (Zen) practitioner. He had received the lineage transmission from Master Miaoguo, and his meditative power was formidable.
He told us that in the early days of his Chan training, they would meditate for twelve hours a day. Of course, the essence of Chan is not just in cultivating meditative concentration. Within that stillness, one must practice the Perfection of Wisdom by contemplating the emptiness of the self and phenomena, investigating what is your original face (ultimate nature).
One could see that this master’s wisdom regarding emptiness was very strong. His lifestyle was very simple, he accepted any conditions that happened to him with detachment.
Later, he had cancer and was dying. Naturally, he did not recite the Amitabha's name, nor did he wish for us to do so for him. When he was dying, it was understandable that he experienced pain. He initially asked his disciples to help him into a seated posture. But after sitting for a while, it was too much to bear and he had to lie down. As he lay there, I looked at his expression; he was enduring the pain and his brow was slightly furrowed.
Compared to the karmic forces accumulated over beginningless eons, we say that the cultivation of a single lifetime might still run into problems. A Chan practitioner does not usually take refuge in Amitabha’s name, therefore, they are entirely at the mercy of their karma.
The other senior Dharma master was a Pureland practitioner who passed away a year after the Chan master. We were also by his side to assist in the supportive recitation of Amitabha’s name.
A pureland practitioner is certainly different. This elderly monk also had cancer, and he felt pain at the end of his life—you could see it in his facial expression. However, when we chanted beside him to assist his passing, his mouth started chanting along with us. This activated his object of refuge.
After reciting for a while, something incredible happened. As his mouth kept moving with us, his expression—which originally looked pained—gradually became at ease. His complexion turned from pale to rosy. After a while, he gestured with his hand to indicate that he wanted to lie in the Auspicious Reclining Position. We helped him into that position and continued reciting. After a short while, he passed away peacefully in the midst of chants of Amitabha.
I witnessed both of these masters' passings. From the perspective of self-power, I believe the Chan master’s qualities of Discipline (Shila), Concentration, and Wisdom surpassed those of the Pureland master. We could see that as we all lived together. But why was the Pureland master able to pass on so well? It is because in his life there was an additional force of Buddha’s blessings and Buddha’s blessings are inconceivable.
Amitabha’s mind is equal to all beings, like the sun shining everywhere on earth. But for the Buddha’s blessings to illuminate you, it cannot be one-sided. If you have no mind of taking refuge in the Buddha and do not recollect or think of him, how can there be a response?
I believe the reason this Pureland master was able to transcend his suffering was largely due to the Buddha's power. This is what is referred to by "passing on with mindfulness".
At the moment of death, our only recourse is Faith, Aspiration and Amitabha’s name — relying on Other-power. The Buddha’s compassionate vows are infallible. Amitabha’s retinue will appear before one to provide comfort and guidance. Therefore, one remains unconfused and achieves rebirth in Sukhavati with ease.
