How To ‘Maximise’ Āmítuófó’s Swiftness In Connecting To Us When Departing:
A Scriptural Example Of The Buddha Taking Initiative To Connect To The Dying
(Mindfulness Of Buddha In The Dhammapada)
Part [1]: For our first reference, let us first look at a case of Śākyamuni Buddha’s (释迦牟尼佛) swift connection to a dying person in his time, as ‘immortalised’, as the origin story of Dhammapada Verse 2 in the Theravada Tradition. (From ‘The Dhammapada: Verses and Stories’, translated by Daw Mya Tin, M.A. and edited by Editorial Committee, Burma Tipitaka Association Rangoon, Burma, 1986, with the story summarised from Dhammapada Commentary by Buddhaghosa from the 5th century C.E.: https://www.tipitaka.net/tipitaka/dhp/verseload.php?verse=002) The numbered Parts between are notes on the titled.
Dhammapada Verse 2:
Matthakundali Vatthu
Manopubbangama dhamma
manosettha manomaya
manasa ce pasannena
bhasati va karoti va
tato nam sukha* manveti
chayava anapayini.
All mental phenomena have mind as their forerunner;
they have mind as their chief;
they are mind-made.
If one speaks or acts with a pure mind,
happiness (sukha*) follows him
like a shadow that never leaves him.
(*Sukham/sukha: in this context, happiness, satisfactoriness, fortune, etc., and rebirth in the three upper planes of happy existence.)
Part [2]: A related name is Sukhāvatī, which means ‘Blissful’, which is a Sanskrit name of the Pure Land Of Ultimate Bliss (极乐净土/世界).
Part [3]: With the structure of the verse, this can be said of the Pure Land teachings:
All physical phenomena, including rebirth, have mind as their forerunner;
they have mind as their chief;
they are mind-made.
If one speaks or acts with a pure mind,
or is mindful accordingly,
happiness (sukha) follows him
like a shadow that never leaves him,
such as rebirth in the Pure Land Of Ultimate Bliss.
The Story of Matthakundali
While residing at the Jetavana monastery in Savatthi, the Buddha uttered Verse (2) of this book, with reference to Matthakundali, a young Brahmin. Matthakundali was a young brahmin, whose father, Adinnapubbaka, was very stingy and never gave anything in charity. Even the gold ornaments for his only son were made by himself to save payment for workmanship. When his son fell ill, no physician was consulted, until it was too late. When he realized that his son was dying, he had the youth carried outside on to the verandah, so that people coming to his house would not see his possessions.
On that morning, the Buddha arising early from his deep meditation of compassion saw, in his Net of Knowledge, Matthakundali lying on the verandah. So when entering Savatthi for alms-food with his disciples, the Buddha stood near the door of the brahmin Adinnapubbaka.
Part [4]: Out of omnibenevolence (perfect compassion) and with omniscience (perfect wisdom), the Buddha would rise in advance every morning before everyone else, to see who can be connected to for the day, to be benefitted. This means he always stays ahead, for every being to connect to. This is the Buddha’s first initiative.
Part [5]: He even personally advances to where the being is to be connected. This is the Buddha’s second initiative.
The Buddha sent forth a ray of light to attract the attention of the youth, who was facing the interior of the house. The youth saw the Buddha; and as he was very weak he could only profess his faith mentally. But that was enough. When he passed away with his heart in devotion to the Buddha he was reborn in the Tavatimsa celestial world.
Part [6]: As Matthakundali was not facing outside, the Buddha even shone light to make him aware of his presence, so as to inspire him to give rise to reverence in his mind. This is the Buddha’s third initiative.
Part [7]: Like Śākyamuni Buddha, Āmítuófó also radiates light (in all directions) to touch, comfort and guide beings. As stated in his vows below, his immeasurable light of compassion, meritorious virtues and wisdom that aids us can be experienced when mindful of his name.
Vow [12]: If I attain Buddhahood, [should my] bright light have [a] limit, at least not illuminating that [of a] hundred thousand koṭis [of] nayutas [of] all Buddha lands, [I shall] not obtain Right Awakening.
设我得佛，光明有能限量，下至不照百千亿那由他诸佛国者，不取正觉。
Vow [33]: If I attain Buddhahood, [of the] ten directions’ immeasurable [and] inconceivable all Buddha worlds’ kinds of sentient beings, those [who] receive my bright light [that] touches their bodies, [will have] bodies [and] minds gentle [and] soft, surpassing [those of] heavenly beings. If it [is] not thus, [I shall] not obtain Right Awakening.
设我得佛，十方无量不可思议诸佛世界众生之类，蒙我光明触其体者，身心柔软，超过天人，若不尔者，不取正觉。
Part [8]: The Buddha knew the exact time Matthakundali would depart, thus ensuring he was present to condition him to give rise to a powerful good thought (善念) just before he took rebirth, which created death/rebirth-proximate karma, that propelled him to a karmically corresponding heavenly plane. Despite being unable to physically prostrate to the Buddha or verbally praise him, his silent good thought was already adequate.
Part [9]: The benefits of being reborn in Āmítuófó’s Pure Land immeasurably surpasses those of being reborn in all the heavens, as reflected in his vow below from the Immeasurable Life Sūtra《无量寿经》. It is also where all will progress towards Buddhahood without fail.
Vow [32]: If I attain Buddhahood, from [the] ground to above, reaching to [the] sky, palace halls, high towers, ponds, streams, flowers, trees, [and] all those ten thousand things [in my] land, [will] all [be] with immeasurable varied treasures, [and a] hundred thousand kinds [of] fragrances, thus together composed. [These] majestic adornments [are] unique [and] wonderful, surpassing [those of] all heavenly [beings]. Their fragrances universally perfume [the] ten directions’ worlds. Bodhisattvas [who] smell [them, will] all cultivate Buddha practices. If it [is] not thus, [I shall] not obtain Right Awakening.
设我得佛，自地以上，至于虚空，宫殿楼观、池流华树，国土所有一切万物，皆以无量杂宝百千种香而共合成。严饰奇妙，超诸天人。其香普薰十方世界。菩萨闻者，皆修佛行。若不如是，不取正觉。
From his celestial abode the young Matthakundali, seeing his father mourning over him at the cemetery, appeared to the old man in the likeness of his old self. He told his father about his rebirth in the Tavatimsa world and also urged him to approach and invite the Buddha to a meal.
Part [10]: This is Matthakundali’s first proof of the great meritorious virtues (功德) from mindfulness of Buddha (念佛), and its efficacy in leading to a good (or pure) rebirth, before his father.
At the house of Adinnapubbaka the question of whether one could or could not be reborn in a celestial world simply by mentally professing profound faith in the Buddha, without giving in charity or observing the moral precepts, was brought up. So the Buddha willed that Matthakundali should appear in person; Matthakundali soon appeared fully decked with celestial ornaments and told them about his rebirth in the Tavatimsa world. Then only, the audience became convinced that the son of the brahmin Adinnapubbaka by simply devoting his mind to the Buddha had attained much glory.
Part [11]: This is Matthakundali’s second proof, before the audience, followed by Matthakundali’s (indirect) third proof, with the Buddha’s confirmation.
Then the Buddha spoke in verse as follows:
Verse 2: All mental phenomena have mind as their forerunner; they have mind as their chief; they are mind-made. If one speaks or acts with a pure mind, happiness (sukha) follows him like a shadow that never leaves him.
At the end of the discourse Matthakundali and his father Adinnapubbaka attained Sotapatti Magga and Sotapatti Phala. Adinnapubbaka also donated almost all his wealth to the cause of the Buddha’s Teaching.
Part [12]: For our second reference, let us look at the same case through a scripture, which has more interesting details. (From ‘Maṭṭakuṇḍalī Sutta’, translated by Ven. Kiribathgoda Gnanananda: https://suttafriends.org/sutta/vv7-9)
Maṭṭakuṇḍalī Sutta:
Vimāna Vatthu (Vv 7.9)
Mattakundali’s Mansion
(A deva shows a grieving father the way to end his sorrow through Dhamma.)
A Brahmin was crying over his dead son’s grave when he saw a grieving deva who was disguised as a young man.
Part [13]: This Brahmin is Adinnapubbaka and the deva is the reborn Matthakundali.
Brahmin: My dear child, you are very handsome, wearing polished earrings, garlands, and sandalwood cream. You are weeping, holding your head in your hands in the middle of this forest. Why are you crying so sadly?
Deva: I have received a bright golden chariot, but it does not have wheels. That is why I am so sad. I am about to commit suicide.
Brahmin: Oh dear boy, tell me, what kind of wheels do you need? Should they be made of gold, jewels, rubies, or silver? I will give you a pair of wheels made from anything.
Part [14]: Adinnapubbaka seems regretful enough to be somewhat changed as he is willing to be generous to relieve another’s sadness, and to prevent death. This contrasts with having kind of left Matthakundali to his own devices when he was alive.
Deva: We can see the sun and moon right here. It would be great if my chariot could have them as wheels.
Brahmin: Oh, dear boy, you are indeed foolish. You seek something that cannot be obtained. I am sure that you will die from sadness because it is impossible to get the sun and moon as your wheels.
Deva: But wait a minute. We can see the sun and moon moving in the sky. We can see their colors and tracks. But when someone dies, one can never see him again. So, who is more foolish, you or me? You are crying over your dead son, who cannot even be seen, and I am crying over something that can at least be seen.
Part [15]: Although wanting the sun and moon is foolish, this was skilfully used for comparison, to show that wanting to see the deceased again (as they were) is even more foolish. Yet, the just reborn Matthakundali was there before him, seen yet not known.
Brahmin: Oh, dear boy, what you just said is very true. Of the two of us, I am the greater fool. I am crying to get my dead son back, like a childish boy crying to obtain the moon. My heart was burning with sadness over the death of my son, like when ghee is poured onto a fire. But now, all my sorrow has been extinguished as if I had been sprayed with water. I was struck with an arrow of grief, but you have removed it from me, my dear boy. Having heard your advice, I have become tranquil and cool, with the arrow of sorrow removed. I no longer grieve or weep. Are you a god, a divine musician, the god Sakka, or someone’s son? Who are you?
Deva: Your son has been cremated in this cemetery. You are weeping over his remains. I am that son of yours. Having done a meritorious deed, I was reborn in the Tavatimsa Heaven as a deva.
Brahmin: We have never known you to give a small or large gift in charity. We have never known you to observe the Five or Eight Precepts. What kind of meritorious action did you do to go to heaven?
Part [16]: This is Matthakundali’s third proof of the great meritorious virtues from mindfulness of Buddha, (without having even practised a little generosity or committed to the basic precepts), and its efficacy in leading to a good (or pure) rebirth, before his father. (However, this does not mean that Matthakundali did not want to practise generosity or was unwilling to commit to the precepts. In fact, he might had already done these in a past life to some extent. Yet, it is still true that he has yet to practise these in his short life.)
Part [17]: In another way, mindfulness of the Buddha already practises charity and observes the precepts in the same moment. As taught by the Pure Land Tradition’s 9th Patriarch Great Master Ǒuyì (净土宗九祖蕅益大师), as part of the practice of the Six Perfections (六度) by mindfulness of Buddha,
[With] true ability [to be] mindful [of the] Buddha, letting go [of] body, mind [and the] world, [is] then Great Generosity (i.e. Giving; Charity).
真能念佛，放下身心世界，即大布施。
[With] true ability [to be] mindful [of the] Buddha, not again giving rise [to] greed, anger [and] delusion, [is] then Great Upholding Of Precepts (i.e. Morality).
真能念佛，不负起贪嗔痴，即大持戒。
Deva: Do you remember when I was very sick and lying sadly on a bed outside our house? One day, all of a sudden, I saw the Supreme Buddha who had great wisdom and a pure mind, and who had realized everything about this world. I was very happy and had confidence when I saw him. I quickly worshiped him. That was the only meritorious action I did to have come to this heaven.
Part [18]: This apparently sudden but actually calmly and clearly planned appearance of the Buddha reiterates his three initiatives in Part [4], [5] and [6]. It is praise with proof of the Buddha’s great compassion and wisdom. The happiness that arose before death is due to connection to the Buddha, which led to greater happiness after death. The ‘confidence’ that arose is Right Faith (正信) in the Buddha. The worshipping, although quick and brief, was in time and adequate, even if only mentally, to create enough meritorious virtues to reach a heaven. This is possible due to the subject of the mindfulness, who was the Buddha, having great meritorious virtues. In this sense, the Buddha is able to share his meritorious virtues with those who are mindful of him.
Brahmin: It is wonderful! Just mere worshiping has resulted in a great happiness. Without delay, on this very day, I happily place confidence in the Buddha. I go for refuge to the Buddha.
Part [19]: Such reverent Practice of mindfulness of the Buddha with Faith led to the great happiness when reborn in a heaven, while the Practice of mindfulness of Āmítuófó (阿弥陀佛) with Faith and Aspiration will lead to Ultimate Bliss when reborn in his Pure Land. With Matthakundali’s example, he inspired Adinnapubbaka to also have Faith in the Buddha, to be expressed formally with him taking refuge in the Buddha later.
Deva: That is exactly what you should do. From this very day, go for refuge to the Supreme Buddha, the Supreme Dhamma, and the Supreme Sangha with a confident mind. Follow the Five Precepts honestly without breaking any of them. Stop killing any beings, never steal, never drink alcohol, never lie, never commit sexual misconduct, and be content with your own wife.
Part [20]: As the Buddha is connected to the Dharma he taught, and the Saṃgha he leads, they are best taken refuge in collectively, as one. Although Matthakundali the deva did not have time to take the Threefold Refuge and commit to the Five Precepts formally in his past life, he knew the value of doing so, thus encouraging Adinnapubbaka to practise accordingly. Yet, it is still true, as proven by Matthakundali, that those who lacked the opportunity to practise them can still benefit from mindfulness of Buddha to have good (or pure) rebirths. Those who observe the Five Precepts (五戒) well will be able to retain the human birth in the next life, while those who practise the Ten Good Karmas (十善业) well will be able to be reborn in the desire realm’s heavens (欲界天). However, faithful mindfulness of Buddha is by itself meritorious enough to reach Trāyastriṃśa Heaven (忉利天) in this case.
Brahmin: Oh Deva, you really wish for my well-being. You have been very helpful to me. From today onward, you are my teacher. I will do all the things you advised me to do. With a confident mind I go for refuge to the Supreme Buddha, the excellent Dhamma, and the disciples of the Great Teacher – the Noble Sangha. I will stop killing living beings, never steal anything, never drink alcohol, never lie, and never commit sexual misconduct. I will be content with my own wife.
Part [21]: Maṭṭakuṇḍalī’s case is very assuring as a classic example, of how the Buddhas readily take many initiatives to connect to those who have karmic affinities with them, even if they are not actual Buddhists yet. The Buddhas are always doing their best for all beings from moment to moment.
Part [22]: What more, if Pure Land practitioners accumulate and express the Three Provisions (三资粮) in everyday life now, with their ongoing diligent learning and sincere Practice, so as to connect to Āmítuófó, he will surely be able to connect to them too, including in their most crucial moments, when dying.
If Pure Land practitioners are with much deeper connections than Maṭṭakuṇḍalī to the Buddha due to lifelong practice, even if there are challenging conditions, such as Maṭṭakuṇḍalī’s on his deathbed, Āmítuófó will surely be able to remind them to be mindful of him with the Three Provisions, to thus reach his Pure Land.
Since Āmítuófó is doing his best already, and will continue to do his best to connect to us on our deathbed, the key to ‘maximising’ his ability to connect to us then, is by maximising our Three Provisions. Our confidence for connection in good time should naturally arise from our ongoing sincere Practice now.
Part [23]: In the Amitā[bha] Sūtra《阿弥陀经》, Śākyamuni Buddha taught,
‘[I]f there are good men and good women, who hear this spoken about Amitā[bha] Buddha, firmly [i.e. faithfully] upholding his name [i.e. Āmítuófó: 阿弥陀佛], … wholeheartedly without being scattered, when these persons approach life’s end, Amitā[bha] Buddha, with many in his noble assembly, will appear before them. When these persons’ lives [are] end[ing], their minds will not be inverted, and they will immediately attain rebirth in Amitā[bha] Buddha’s Land Of Ultimate Bliss.’
‘若有善男子、善女人，闻说阿弥陀佛，执持名号，… 一心不乱，其人临命终时，阿弥陀佛，与诸圣众，现在其前。是人终时，心不颠倒，即得往生阿弥陀佛极乐国土。’
Thus, the key to connect swiftly to Āmítuófó is by faithfully practising mindfulness of his name now, as wholeheartedly (sincerely) as we can, with Aspiration to reach his Pure Land. This is while he is already faithfully mindful of us who have affinities with him, and wholeheartedly ready to receive us in good time.
Part [24]: Although the Buddhas encourage us to be mindful of Āmítuófó, as stated in the Amitā[bha] Sūtra《阿弥陀经》, the Buddhas are already always mindful of us, so as to do what they can to help. This is while mindfulness of Āmítuófó is the easiest way to connect to all Buddhas at once. When help seems absent, it is only because we lack the karmic conditions to be helped. As stated in Great Power Arrived Bodhisattva’s Perfect Penetration With Mindfulness Of Buddha《大佛顶首楞严经大势至菩萨念佛圆通章》,
‘[The] ten directions’ Thus Come [Ones, are] sympathetically mindful [of] sentient beings, like [a] mother recollecting [her] child. If [the] child runs away, although [there is] recollection, what [would it be] for? [The] child, [if] recollecting [the] mother, like when [the] mother recollects, [the] mother [and] child, passing through life, [will] not be far apart [from] each other.’
‘十方如来，怜念众生，如母忆子。若子逃逝，虽忆何为？子若忆母，如母忆时，母子历生，不相违远。’
相关教理
Related Teachings:
《示念佛法门》
Guidance On The Dharma Door Of Mindfulness Of Buddha
https://purelanders.com/famen
