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Comparison of Pureland Practice with Samatha &
Vipassana Meditation
Pureland
Vs Samatha on Deathbed
The practice of Samatha
meditation on the deathbed might not be as easy as one imagines it
would be. This is because it is usually relatively easier to
concentrate or even enter the jhanas when physically well, thus
harder when we are not.
Sometimes, we take our physical well-being for granted. The truth
is, there are many factors needed for physical well-being to be
possible, just as there are many factors needed for mental
well-being in terms of the jhanas. When we are sick, many of these
physical and mental factors of well-being might be not present,
thus making it hard to enter the jhanas – even if one might easily
enter them during normal days.
As such, the practice of
mindfulness of the Buddha is useful as an alternative – for it does
not depend on the body at all. This is in contrast with Samatha
meditation by method of Anapanasati meditation – which requires
mindfulness of breathing, which is also likely to be affected when
one is sick. One might even be out of breath. Mindfulness of Buddha
requires only the mind, not the body.
If one is on the deathbed, “struggling” to practise Samatha, this is an
effort of total self-reliance. In contrast is the practice of
mindfulness of Amitabha Buddha instead, which allows the Buddha’s
merits and blessings to overflow to us, securing a good rebirth in
Pureland for oneself. This is in contrast with successful birth in
normal jhanic heavens, where enlightenment is not always
guaranteed, while one might fall to the lower realms at the end of
a heavenly rebirth, when one’s limited merits are
depleted.
Pureland
Vs Vipassana on
Deathbed
Similarly, the practice of
Vipassana meditation on the deathbed might not be as easy as one
imagines it would be. This is also because it is usually relatively
easier to practise it when physically well, thus harder when we are
not. Likewise, there are many
factors needed for mental well-being - in terms of being able to be sufficiently
mindful of one’s body and mind. When we are sick, many of these
physical and mental factors of well-being might be not present,
thus making it hard to maintain mindfulness on changing bodily and
mental states – even if one might easily be mindful of them during
normal days.
As such, the practice of
mindfulness of the Buddha is useful as an alternative – for it does
not depend on the body at all. There is also no need to watch one’s
changing mind states, as all one has to do is be mindful of the
name of Amitabha Buddha. One’s mind states during dying might be
chaotic and difficult to watch without being lost in them.
Mindfulness of Buddha requires only to be mindful of Amitabha
Buddha; to forgo all other disturbing thoughts.
If one is on the deathbed, “struggling” to practise
Vipassana, this is an effort of total self-reliance too. In
contrast is the practice of mindfulness of Amitabha Buddha instead,
which allows the Buddha’s merits and blessings to overflow to us,
securing a good rebirth in Pureland for oneself. This is in
contrast with rebirth elsewhere, where enlightenment is not always
guaranteed.
Special
Note
The above does not imply
that Samatha or Vipassana meditation is ineffective on the
deathbed, but that the Pureland method is relatively easier to
practise for the average person. In fact, when Samatha or Vipassana
meditation is practised well in everyday life, this aids practice
of the Pureland method. Likewise, when the Pureland method is
practised well in everyday life, this aids practice of Samatha or
Vipassana meditation. The effects of concentration and insight,
which are usually associated with Samatha and Vipassana meditation
respectively can also be realised when one practises the Pureland
method well. Generally, when one practises different methods well,
they should foster, and not contradict or obstruct one another.
This is because they are all methods leading towards
liberation.
