Great Master Shandao 
Great Master Shandao was a monk of the Tang dynasty; his native place is not clearly known.
During the Zhenguan era, after reading the Pure Land Nine Grades Practice Hall text by Chan Master Daochuo of Xihe, he rejoiced and said: “This is truly the wondrous gate for entering the Buddha realm. Practicing other paths is distant and circuitous, difficult to accomplish. Only this Dharma gate quickly frees one from birth and death.”
From then on, he diligently practiced austerely day and night, bowing and reciting. Not long after, he went to the capital to encourage the fourfold assembly to recite the Buddha’s name. Whenever he entered his room and knelt in Buddha-recitation, unless he was utterly exhausted, he would never stop. When he came out, he expounded the Pure Land teaching for the great assembly. For more than thirty years, the Great Master both taught and cultivated without ever resting in sleep. Every day he strictly upheld moral precepts without the slightest violation. Whenever he received fine food offerings, he gave them to the assembly, while he himself used only coarse fare. As for wealth offered by devotees, he used it to hand-copy more than one hundred thousand copies of the Amitabha Sutra and to paint three hundred Pure Land images. The rest he used to repair monasteries and stupas and keep lamps continually lit, storing no surplus.
Monastics and laypeople alike turned toward him and followed his transforming virtue; those reciting the Buddha’s name were many tens of thousands. One group recited the Amitabha Sutra from one hundred thousand up to five hundred thousand times. Another group recited the Buddha’s name from ten thousand to one hundred thousand times each day and night. Among them were innumerable people who, while still alive, attained samadhi, and at death had corresponding signs of rebirth.
Someone asked, “Is it certain that reciting the Buddha’s name leads to rebirth?”
He replied, “If you truly believe and practice, you will certainly fulfill your wish.”
After speaking, he himself recited, “Namo Amitabha Buddha,” and at once a ray of light issued from his mouth. Then he continued from ten to one hundred recitations, and with each recitation light streamed forth in succession, illuminating the whole monastery. News of this spiritual marvel reached the imperial capital. Emperor Gaozong, upon hearing it, bestowed a plaque naming the monastery Guangming Monastery (Monastery of Light).
The Great Master had this verse urging practice:
Skin withers, hair turns white,
Soon the body stoops and trembles.
Though one’s house is full of gold and jade,
One still suffers age and sickness.
Even if one enjoys countless pleasures,
One cannot escape impermanence and death.
Only one shortcut truly frees:
Recite Amitabha Buddha.
Someone questioned him:
“Why does the Master not teach contemplation of the Buddha, but only advise exclusive name-recitation?”
He answered:
“Most beings in this age carry heavy and coarse obstructions, and their consciousness is scattered and agitated. The Pure Land realm is extremely subtle and wondrous, so visualization is difficult to accomplish. Therefore the Buddha, out of compassion, directly taught the recitation of the Name.
“Because reciting the Name is a practice easy to perform, if one keeps each thought linked in continuous cultivation throughout life, then ten who recite, ten are reborn; one hundred who practice, one hundred return to the Pure Land. Why? Because without mixed external conditions, right mindfulness is easily maintained. Because it accords with the Buddha’s original vow. Because it does not contradict the sutra teachings. Because it follows what the Buddha and sages have instructed.
“If one abandons exclusive recitation and mixes it with other practices, then among hundreds and thousands one can only hope for three or four rebirths. Why? Because mixed conditions bring confusion and movement, causing loss of right mindfulness. Because it does not accord with Amitabha Buddha’s original vow. Because it goes against sutra teaching and the words of Buddha and sages. Because continuous mindfulness is not sustained. Because the mind does not constantly remember the Buddha’s grace. Because although one practices, one often remains aligned with fame and gain. Because one delights in mixed conditions, obstructing the right practice of rebirth for oneself and others.
“Recently, among monastics and laypeople, views are not the same: some prefer exclusive practice, others favor mixed practices. I urge this reminder: if one exclusively recites the Buddha, all ten out of ten will be reborn. If one practices mixed methods without single-minded sincerity, then among a thousand it is hard to expect even one. May everyone carefully and maturely reflect for themselves.
“Furthermore, those who recite the Buddha while walking, standing, sitting, or lying down must strive to gather the mind day and night, never leaving the sacred Name, and vow firmly to maintain it until the final breath. In this way, when life’s end arrives, as the previous thought departs with death, the next thought is immediately born in Ultimate Bliss. From then on, one forever enjoys the Dharma-bliss of non-conditioned liberation until Buddhahood. Is this not truly joyful?”
The Great Master also taught the method for preserving right mindfulness at the time of death:
“When a Buddha-reciter approaches life’s end and wishes rebirth in the Pure Land, the key is not to fear death. One should often reflect that this body is impure and bound by many sufferings. If one can cast off this illusory, foul body and be born in Ultimate Bliss, receiving a pure vajra body, one will leave the painful cycle of rebirth and enjoy immeasurable peace and joy. It is like casting off old rags and putting on precious garments – what could be more pleasing?
“Thinking this way, release body and mind completely, with no more sorrowful attachment. As soon as illness appears, contemplate impermanence and single-mindedly recite the Buddha while awaiting death. Instruct family members not to show grief or discuss household matters of gain and loss. If visitors come, only ask them to recite the Buddha for you; do not let them ask about anything else.
“Nor should people use gentle consoling words wishing for quick recovery, because such talk is idle and useless. Tell relatives beforehand that when the illness is critical and death near, they must not weep, lament, or sigh in sorrow, lest the dying person become mentally disturbed and lose right mindfulness. In short, keep only one thing: recite the Name in supportive chanting until after breath has ceased.
“If there is a good spiritual friend well versed in the Pure Land teaching who can frequently come to remind and encourage, that is truly a wondrous aid. If this method is applied at death, rebirth will certainly be attained without doubt.”
Crossing the gate of death is a matter of tremendous importance; one must make effort personally. If a single mistaken thought arises, one may suffer for many lifetimes. Who can take your place? You must reflect carefully and remember this well.
One day, the Great Master suddenly told people, “This body is wearisome. I am about to return to the West.”
After saying this, he climbed a willow tree in front of the monastery, joined his palms facing west, and prayed: “May the Buddha and Bodhisattvas receive and guide me, so that I do not lose right mindfulness and may be reborn in Ultimate Bliss.”
After the prayer, he let himself fall down gently like a falling leaf, landing upright in full lotus posture on the ground.
The assembly rushed over to look, and he had already passed away.
Commentary:
Among accomplished Chan practitioners, some display freedom in life and death by passing away standing; some pass away upside down with feet in the air. But unless one has shattered the five aggregates, when falling from a height, even those who have subdued delusions or had awakening may find it hard to preserve right mindfulness.
Great Master Shandao’s act – casting himself from a high tree and then passing in full lotus after landing – is an ultimate demonstration of freedom in life and death, and of rebirth according to mindfulness. His implicit teaching was: “If Buddha-recitation reaches one-pointed realization, then Pure Land is precisely Chan.”