The Karmic Cause of Samsara is Craving

At the moment of death, if one's mind is dominated by greed—whether it be attachment to family and loved ones, clinging to worldly life, craving for wealth, or longing for affection—one will be reborn in the ghost realm. If the final thought is one of hatred or resentment, regardless of the cause, and it is particularly intense, one may fall into the hell realm.

Therefore, placing all hope solely on the moment of death, assuming that one will be able to recite the Buddha’s name and maintain a pure mind at that critical juncture, is highly unreliable. Who can guarantee it? Unforeseen circumstances may arise at the time of death, and one’s state of mind is unpredictable. If one cannot even control their thoughts in ordinary times, then as the four elements disintegrate at death and karmic obstacles resurface, it is almost certain that they will follow their karmic tendencies and be reborn in the three evil paths. There is no assurance of avoiding the three evil realms.

The only way to ensure not falling into the three evil paths is to diligently sever the view of self and awaken to the true mind, or to achieve the third visualization (contemplation of the ground) as described in the Sutra on the Contemplation of Amitayus. Even foreknowledge of the time of death through Buddha recitation is not reliable; if the mind is not single-pointed and the sincerity insufficient at that moment, the Buddha will not come to welcome one.

Ninety percent or more of Buddhist practitioners end up being reborn in the three evil paths at death, with the majority falling into the ghost realm. This is because everyone, without exception, harbors greed and has not eradicated desire. The eradication of desire occurs only after severing the view of self, when one attains the first dhyāna and, within that meditative state, eliminates greed and hatred. Apart from this, desire remains. However, even Stream-Enterers (Sotāpanna) and Once-Returners (Sakadāgāmin), though they may still have residual desire, will not be reborn in the ghost realm because they have severed the three fetters. They can only be reborn in the desire heavens or the human realm to continue gradually eliminating their attachments.

The cycle of rebirth in the six realms is utterly impartial and unyielding. Without genuine cultivation and realization, at the moment of death, one will abruptly follow their karmic obstacles into transmigration, reborn according to their cravings, with no freedom to choose. This is because there was no training during life, or the training was unsuccessful. Only those who have severed the view of self are truly accomplished in their practice.

However, those who falsely claim to have severed the view of self or falsely claim to have awakened to the true mind still belong to the category of the untrained. They have not severed the three fetters and will inevitably follow their cravings into rebirth in the ghost realm.

Countless Buddhists remain unaware, still indulging daily in cravings for food, clothing, and shelter, delighting in comforts, so-called freedom, prestige, and ease. These attachments are the bonds of affliction, binding one to the six realms. They are mental afflictions and the karmic causes for future lives. Each person enjoys their share of worldly pleasures in this lifetime—but what of the next life? Is present enjoyment more important, or is avoiding the suffering of the three evil paths in future lives?

There are also some lofty-sounding cultivation methods, such as claiming to eat meat without thinking of it as meat. Those who have genuinely transformed their minds to the point of not perceiving meat as meat are exceedingly rare—Monk Jigong might be one example, but how many others can truly achieve this? If one is no longer interested in meat, why insist on eating it? Wouldn’t it be better to spare an animal’s life? And when death approaches, if the owner of that meat comes to collect a karmic debt, will one be capable of refusing to repay it?