No matter how much we accumulate in this life — knowledge, fame, wealth, or power - none of it serves us when death arrives. In that moment, we are utterly alone, abandoned by everything we once clung to. Fearful and helpless, we must follow the path to judgment, where Yama, the King of the Underworld, awaits us. 

       The Preface to the Recorded Effects of Amitabha-Recitation (Vol. One) vividly describes this scene: 

“On the road led by the guards of the underworld, one stumbles alone in tears; 
Before the court of King Yama’s judgment, one kneels, forsaken and filled with sorrow.”

       At the end of life, we leave this world empty-handed, with no choice but to follow the underworld guards - powerless and grieving. No loved one can accompany us, no worldly success can shield us, and no authority can intervene. Before King Yama’s judgment, even the greatest among us must kneel, stripped of all defense, to face the consequences of our actions.

       The Infinite Life Sutra expresses this truth poignantly: 

“When our lives are about to end, fear and regret strike as one.” 

       This is the fate that awaits all of us. Without the guidance of the Pure Land teachings, how can we face this inevitable moment with peace? Without preparation, panic and remorse are certain.

       Desires are the root of human suffering. They are deep, dark undercurrents that pollute the mind. Though often hidden, these cravings emerge when we least expect them. They remain dormant in times of idleness, but as soon as we turn toward spiritual practice, they emerge as obstacles, blocking our progress at every step. 

       When these desires overwhelm us, they hinder our cultivation and drag us into suffering. In such moments, it feels as though the fires of hell are burning both our body and mind, leaving no escape. This is why, at the end of life, so many are consumed by fear and despair. As the Infinite Life Sutra laments: 

“When death’s hour looms near, fear and regret strike as one.”

       Buddhism confronts the reality of death head-on, seeking to transcend impermanence — the fleeting nature of life. As the saying goes: 

“If King Yama decrees a death at three o’clock, no one can linger until five.” 

       When death arrives, there is no bargaining, no delay. 

       Life is a web of interwoven connections with others. It is about honoring either a debt of kindness or a debt of grievance. Only when these debts are fully repaid, and the karma is resolved, can one leave this world. If these karmic debts remain unsettled, it is impossible to break free and leave. 

       As Dharma practitioners, we must understand that every hardship we face is the result of seeds we ourselves have sown. These are not punishments from God or decrees by King Yama of the Underworld, but the natural consequences of our own actions. Recognizing this, we must readily accept adversity, without resentment or blame. Only with this mindset can we release ourselves from karmic entanglements. 

       If, instead, we respond to misfortune with anger and blame, we only create new grievances. And this will lead to an endless cycle of vengeance and suffering.

       There’s a Gatha that reminds us: 

All know next year will arrive in time,
So every household sows for distant days.
If you believe in lives beyond this one,
Why not cultivate blessings for rebirth’s ways?

       We spend so much of our lives planning for tomorrow, for the next year, or even the next decade. If we truly believe in the afterlife, shouldn’t we devote this life to preparing for the next?

       As death approaches, most people  show three types of clinging -  what Buddhism recognizes as worldly attachments disguised as “love”.

       First, there's clinging to our surroundings - we can't bear to leave our homes, our loved ones, the places we've known, not to mention our fame and fortune.

       Second, there's clinging to our physical selves - failing to recognize that this body is just a temporary convergence of elements that will inevitably dissolve at death. 

       Finally, there's anxiety about what comes next - when we realize we can't hold onto our environment or body anymore, we become consumed with uncertainty over whether an afterlife exists and what it might be like. Our deepest concern shifts to this unknown future - will it bring suffering or joy? This fixation on what lies beyond becomes our final obsession.

       Throughout life, many people pour their energy into their children, their careers, or the pursuit of worldly pleasures, never once preparing for the reality of death. Only when the final hour approaches do panic and regret take hold. As the Infinite Life Sutra warns: 

“When the final hour comes, fear and regret strike as one.”

(Translated by the Pure Land School Translation Team;
edited by Householder Fojin)