Can Individuals with Dementia or Amnesia Attain Rebirth in the Pure Land?

Those who suffer from dementia or amnesia have particularly heavy karmic obstacles, primarily manifesting as brain dysfunction. Although this obstructs the functions of consciousness, if during ordinary times they have diligently recited the Buddha's name, thereby purifying their mental faculty (manas) and eliminating a significant portion of their karmic obstacles, enabling them to abide in the Samadhi of Buddha-Recitation and constantly recall Amitabha Buddha, how could they possibly develop dementia or amnesia? How could a person with abundant blessings and minimal karmic obstacles contract dementia or suffer memory loss?

When in a state of dementia or amnesia, if they cannot even recognize their dearest son or remember their own surname, it becomes even less likely for them to recall the Buddha. How could they recite the Buddha's name then? Compared to the Buddha, who is closer to them? Naturally, it's their son. If they cannot even remember their dearest son, how could they possibly recall the Buddha? The very fact that they suffer from dementia or amnesia indicates that Amitabha Buddha does not reside in their heart. They have not eliminated their karmic obstacles through Buddha-Recitation, nor has the recitation permeated their mental faculty. That is why they are afflicted. If the recitation had truly permeated their mental faculty, filling their heart with Amitabha Buddha, how could they become demented? Nor could they lose their memory. With their heart filled with the Buddha, a large portion of their karmic obstacles eliminated, and blessed by the Buddha's power, how could they possibly suffer amnesia? Since they cannot recall the Buddha, how could they attain rebirth [in the Pure Land]? Even for normal individuals or those possessing meditative concentration, rebirth is not guaranteed; it is extremely difficult, no less challenging than attaining fruition or enlightenment.

Only the Dharma spoken from one's own personal experience is reliable. Without firsthand experience, relying merely on textual interpretations or one's own imagination, without having actually accomplished it, how can there be any guarantee? That is unreliable. If I were to speak about the Pure Land and rebirth, I would also have to adhere strictly to the principles laid out in the Buddha-Sutras; I dare not speak beyond them. Because I have not attained rebirth myself, I do not know specifically what circumstances lead to it; I can only rely on the Buddha-Sutras to speak. Unless I recite the Buddha's name to the point where the Buddha personally guarantees, saying that no matter what happens at the end of my life, I will definitely maintain right mindfulness and assuredly attain rebirth – only then is it credible. Anything else is not credible.

Therefore, for the Pure Land school to teach the Dharma and guide sentient beings towards rebirth, the most qualified and suitable person is none other than the First Patriarch of the Pure Land school, Master Huiyuan. He led everyone in cultivating the Pure Land path. Every Dharma method he taught is trustworthy and can be accepted by practitioners; every method is reliable. When he said that practicing in this way assuredly leads to rebirth, or that reciting the Buddha's name in that way assuredly leads to rebirth, his words were entirely credible. The teachings of others are not trustworthy. Why are the words of the First Patriarch of the Pure Land, Master Huiyuan, credible? Because he personally practiced the Pure Land method and succeeded. While cultivating the Pure Land, his body and mind constantly abided in Samadhi. Amitabha Buddha personally appeared to him several times within his Samadhi, and the realm of the Ultimate Bliss Pure Land manifested before him numerous times within his Samadhi. He constantly dwelled in the state of Samadhi without leaving absorption. His rebirth was undoubtedly assured.

Therefore, based on his cultivation of meditative concentration (dhyana) and wisdom (prajna), his statements on how to attain rebirth are definitive and trustworthy, because he cultivated to that level; he had the experience. Those without experience are not credible. Similarly, some people speak about realizing the mind and attaining enlightenment. Because they have not experienced genuine enlightenment, what they say about realizing the mind and enlightenment is also not credible. Their theories about realizing the mind and enlightenment might be correct, or they might be wrong; but even if the theory is correct, one cannot truly attain enlightenment in practice without having personally experienced it. If the practice is incorrect, what is said is unreliable. Anyone who propagates the Dharma must have personally practiced it and walked that path; only then is what they say reliable. All else is unreliable. Those who propagate the Pure Land but have absolutely no personal experience regarding Buddha-Recitation and rebirth – therefore, their claims about how reciting the Buddha's name in such and such a way assuredly leads to rebirth are all untrustworthy. Only the Buddha-Sutras are the most credible. Any teaching about rebirth that departs from the Pure Land Sutras is merely speculation and fantasy.