In One Lifetime:

Pure Land Buddhism

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In One Lifetime:

Pure Land Buddhism

Shi Wuling

Amitabha Publications

Chicago

Venerable Wuling is an American Buddhist nun of the Pure Landschool of Mahayana Buddhism. More of her writing is available on herblog at www.abuddhistperspective.org.

Amitabha Publications, Chicago, 60532© 2007 by Amitabha PublicationsPublished 2006

No part of this book may be altered without permission from thepublisher. Reprinting is allowed for non-profit use.For the latest edition, contact publisher@amitabha-publications.org

“The Ten-Recitation Method” is based on talks byVenerable Master Chin KungChapters 1, 3, and 4 contain excerpts fromAwaken to the Buddha Within by Venerable Wuling

12 11 10 09 3 4 5 6ISBN: 978-1-59975-357-7Library of Congress Control Number: 2006927171

Reprinted by:Amitabha Buddhist Retreat CentrePO Box 216, Nanango Qld 4615Tel: 07-4171-0421 Fax: 7-4171-0413www.abrc.org.au

Contents

Pure Land Buddhism 1

Chanting 6

Cultivation 8

The Five Guidelines 28

Dharma Materials 45

Visiting a Buddhist Center 46

Chanting Session 48

Supportive Buddha-name Chanting 52

Living Will 58

Wisdom from the Masters 63

Closing Thoughts 68

1

Pure Land Buddhism

Once, the Buddha was asked if he was a god. TheBuddha replied that no, he was not a god. Then washe an angel? No. A spirit? No. Then what was he?The Buddha replied that he was awakened. Since theBuddha, by his own assertion, is not a god, we do notworship him. We respect and are grateful to him forteaching us many different methods to help us findthe way to be liberated from the cycle of birth, death,and rebirth, and like him, to become perfectlyenlightened.

One of the methods the Buddha taught is PureLand Buddhism. Though still in its formative years inthe West, Pure Land Buddhism is widely practiced inAsia and its roots extend all the way to ancient India.

We generally think in terms of only one Buddha:Sakyamuni, who lived about 2500 years ago. But, sinceany sentient being can awaken and innumerablenumbers have, there are innumerable Buddhas.Sakyamuni Buddha, after his enlightenment, explainedthat he saw not only his past lifetimes but also how thefuture would unfold.

Sakyamuni saw people in our time having more

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afflictions, worries, and wandering thoughts. Ourdeep-seated bad habits having become even moreentrenched over thousands of lifetimes would makeliberating ourselves solely by our own efforts almostimpossible. He knew that to end one’s problems andattain lasting happiness many people would need thehelp of another Buddha: Amitabha, the Buddha ofInfinite Light and Infinite Life.

Almost all of the teachings by Sakyamuni were theresult of his being asked a question. In a departurefrom the norm, and knowing when the time was right,Sakyamuni initiated the teaching that introducedAmitabha and his pure land. This spontaneousteaching by Sakyamuni is what makes this teaching sospecial.

In this teaching, Sakyamuni recounted how thebodhisattva Dharmakara, after witnessing the sufferingof sentient beings, spent five eons (an incredibly longperiod of time) studying all the Buddha lands.Dharmakara then made forty-eight vows, the fulfillmentof which would create the Western Pure Land ofUltimate Bliss. He declared that he would not attainBuddhahood unless his vows for a perfect pure land,where all beings would advance along the Buddhist

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path and never again fall back into samsara, wereaccomplished. Once these vows were accomplished,Dharmakara Bodhisattva became Amitabha Buddha.He is now speaking the Dharma in his pure land andhelping all who are truly sincere in their vows to bereborn there.

With help from Amitabha, we do not have to relysolely on ourselves to attain enlightenment as wewould with other methods. In Pure Land Buddhism,we rely on the compassionate Buddhas andbodhisattvas to help us. Thus, reliance on self and onanother are combined as we request by way of ourmindful chanting that Amitabha Buddha, through thestrength of his vows, help us to be reborn in his PureLand as we breathe our last breath in our presentbody.

Amitabha also vowed that once we attain thisrebirth, we will always progress in our practice andlearning. We will be able to continue our practice inhis Pure Land, or, when we choose, return to this andother worlds to help others, without being affected byunfavorable environments or our former bad habits. Ifwe wish, we will be able to do this before we attainsupreme enlightenment.

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Due to Amitabha Buddha’s merits and virtues, andthe goodness of all the beings there, his Pure Landhas innumerable wonders and advantages, all of whicharise from the great vows, deeds, and purity of all thebeings there. Through his vows, Amitabha helps allbeings create the causes to plant the roots ofgoodness. With his deeds, he creates the conditionsfor beings to accumulate merits. With his purity, hehas created a perfect land—one that is free fromanger, and intolerance. It is a land of peace, serenity,and equality. In comparison, our world is one ofdelusion and suffering, filled with worry

For countless people, Pure Land practice is themost suitable for several reasons. First, it is relativelyeasy to practice in almost any environment: alone,with other practitioners, or even amid the hustle andbustle of everyday life. Second, there are no difficultentry-level criteria. Even if one’s abilities andknowledge are modest, with belief, vows, andpractice, we will be reborn in the Pure Land.

Belief means that we need to believe in theBuddhas and their teachings, and in causality. Weneed to believe in ourselves and that we have the sametrue nature as the Buddha. We need to believe that by

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living a moral life and being mindful of AmitabhaBuddha we will be born into the Western Pure Landand become a Buddha in one lifetime.

And third, due to the vows of Amitabha,achievement through this method can be attained morequickly and more easily than with other practices. Wecan understand this better through an analogy. Wecome to a river that we wish to cross. We can swimacross but our baggage is very heavy and the water istreacherously deep.

Alternatively, we can get on a boat that will quicklyand safely take us and our baggage to the othershore. Symbolically, the “other shore” is theachievement of enlightenment. The baggage we carryis our deep-seated bad habits and negative karmasaccumulated over uncountable lifetimes, and the boatis Amitabha Buddha's compassionate will. The ticketto board the boat is belief, the sincere vow to bereborn in the Pure Land, and practice, which includesleading a moral life and mindfully chanting“Amituofo.”

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Chanting

The simplest way to practice Pure Land is by chanting“Amituofo,” which is Amitabha Buddha in Chinese. Itdoes not matter whether we chant in Chinese or anyother language as long as we do it properly. When wechant, the sound of “Amituofo” arises in our minds. Andas we utter “Amituofo,” our minds concentrate on andembrace that sound. While chanting, do so sincerelyand continuously.

As one keeps chanting and the mind focuses on thesound of “Amituofo,” errant thoughts are replacedwith pure thoughts. In this way, we also create lessnegative karma. After Amitabha has been in our mindcontinuously for a long time, our true nature—ourBuddha-nature—will gradually be uncovered.

It is similar to a child remembering a dearly lovedone: a mother, father, or someone equally close. Thedearly loved one is always with him, always in his heart.Likewise, he is always in the dearly loved one's heart—and never forgotten. In a similar way, Amitabha isalways thinking of us, waiting for us to reach out to himso that he may respond to us.

Amitabha Buddha is the wise and compassionate

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teacher who understands everything, and who isalways thinking of us, lifetime after lifetime afterlifetime. We are the students who are trying to learnand to practice. Just as a good teacher listens to thecalls for help from a student looking for the rightanswers, if we have unwavering belief, vow to bereborn in the Pure Land, and sincerely practice,Amitabha will respond. All we have to do is chant hisname mindfully.

When we chant to the point of single-mindednesswith the sole thought of “Amituofo,” we successfullyform a connection with him—in fact, we become onewith him. In that instant we are in the Pure Land—farto the west and deep within us.

As we breathe our last breath in this world, if wecan form this connection, form this oneness with“Amituofo,” we will attain our next rebirth in theWestern Pure Land and leave suffering behind. Andonce there, we will have all the time we need tocontinue our practice and learning, for we will be inthe company of Amitabha Buddha and all thebodhisattvas. They will help us learn all the ways towisely and compassionately help other beings.

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Cultivation

Our practice of chanting “Amituofo” can be doneanywhere anytime. But if we wish to have a specialplace for practice in our home, we first need to decidewhere we would like it to be. A separate room is ideal,but when this is not possible a quiet and comfortablespot will do just as well. It is also advisable to choose aset time in the day, perhaps early in the morningwhen the mind is still relatively calm or at night as youare winding down from a long day and wish to let goof anything that is troubling you.

When setting up your gongzhou (the table whereyou place the Buddha image, incense, and otherpractice aids), place only objects that relate to yourpractice on it, not everyday objects. Apart fromcreating a respectful atmosphere, this will bebeneficial to your concentration. You can use abookshelf if space is limited; however, it is best to notplace objects other than Dharma materials or booksabove this shelf. If the gongzhou needs to be placed inyour bedroom, do not place it at the foot but rather tothe side of the bed.

A simple arrangement would be to place a statue or

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picture of Amitabha Buddha alone or accompanied bytwo bodhisattvas on the gongzhou with a cleancontainer of water in front of Amitabha. Looking atthe image of Amitabha, you would placeAvalokitesvara Bodhisattva on the right side andMahasthamaprapta Bodhisattva on the left side. If youhave difficulty in obtaining an image, you can contactone of the societies listed at the back of this book torequest a picture. If it is not possible to obtain astatue or other images, you may simply write“Amitabha Buddha” on a piece of paper and place itbehind the container of water.

If you are in a situation where even this is notpossible, just focus quietly on your practice.Motivation is what is important. A sincere wish tochant, to improve oneself, and to help others, is themost important requirement for practice.

Symbolism and Use

The image of the Buddha symbolizes our true nature,the same nature as that of all Buddhas. The images ofthe bodhisattvas symbolize understanding and practice.Mahasthamaprapta, also known as Great Power

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Arrived Bodhisattva, symbolizes wisdom andAvalokitesvara, also known as Great CompassionBodhisattva, symbolizes compassion. Wisdom andcompassion are complementary and need to be usedtogether.

If using a statue you can place it on a stand or boxto elevate it above the other objects. The statue andbodhisattva images are placed at the back of thegongzhou to form the focal point.

Water represents purity and stillness. Our mindsneed to be as pure and calm as water as well as void ofgreed, anger, and ignorance. This will enable us tointeract with others and situations with a serene andnondiscriminatory mind, which viewing everythingimpartially, reflects everything clearly but non-judgmentally, like a mirror.

When setting up your gongzhou, use a new cup orglass for the water. Try to use a clear glass container, asseeing the water will remind you of what it symbolizes.Place the container in the center of the gongzhou andchange the water regularly. The traditional time tochange the water is in the morning. If this does not fitinto your morning routine, you can instead change thewater when you do your daily chanting.

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Incense symbolizes self-discipline and trainingwhich will awaken our wisdom and compassion.When lit, the incense is transformed from somethinghard and unyielding into the fragrance of the Dharma,the truth that teaches us how to end suffering andthus find lasting happiness. Place the incense holderin front of the water.

Flowers represent causality. Our every thought,word, and deed are causes that will bear results. If wewish to have good results we must first plant the seedto create the cause. Also, flowers can serve to remindus of impermanence for as beautiful as flowers are,their beauty is short-lived. Nothing lasts forever.Everything is impermanent.

Flowers may be placed at the foot of the Buddhaimage or to the side. A potted plant or silk flowers canbe used instead of cut flowers. Change them whenthey are no longer suitable for the gongzhou.

Candles symbolize wisdom and brightnessilluminating the darkness of ignorance, just as a single litcandle can illuminate a room that has been dark forthousands of years. The candle also represents the act ofgiving as it gives of itself so that others may see.

A pair of candles may be placed on both sides of

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the gongzhou arrangement. For safety, you may uselamps instead of candles. Also, there are smallbattery-operated candles that serve as a safe, yetfitting, alternative to candles.

Forms of Practice

To begin our practice, we put our hands together,palm to palm in front of our heart. Fingers are alsoplaced together without any space between them.Eyes are focused on the tips of the middle fingers.Elbows are slightly bent. The head is tilted slightlydown. This movement is used to express respect andis called hezang in Chinese. Besides being used tosymbolize the mind without wandering thoughts, it isalso used to express the oneness of the true nature.

It is traditional to begin practice with a simpleceremony that includes bowing to the Buddha.Bowing, also called prostrating, is our way of showingrespect and can serve to purify the three karmas ofbody, speech, and mind when it is combined withchanting. Since this practice can be difficultphysically for people who are unaccustomed to themovements, it is acceptable to do a standing half bow

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instead of a full bow to the floor.When ready to begin a practice session, do a half

bow, three full bows, and a half bow. Both forms willbe explained in detail in following sections. With thisbowing, we pay respect to the Buddha and mentallyprepare to begin our chanting. Having done this, wemay next light an incense stick if conditions allow,and then take up our position.

Sitting

Assume a comfortable position on a meditationcushion or stool, or on a chair. Use a cushion, eitheron the floor or your chair, that is slanted so the back isslightly higher than the front of the cushion. This willincline your pelvis forward and provide better support.When sitting on the floor with a cushion, you may doso in a full or partial lotus position, or you may crossyour legs. If this position is painful, it may be morecomfortable to use a meditation stool or highercushion. Sitting on the stool and placing one’s legsunder it in a simulated kneeling position is the usualposition. If sitting on a chair, place both the soles ofboth feet on the floor about a foot apart.

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To sit in a lotus position, sit on the cushion and tryto place the top of your left foot on your right thigh.Next, place your right foot on your left thigh to form astable seat. The back and shoulders should be erectbut relaxed. If this is too difficult, as it is for manypeople, try the half lotus position, in which you raiseonly one foot onto a thigh, and rest the other underthe opposite thigh. Or sit cross-legged. Pleaseremember that it is not necessary to force yourself tosit in an unfamiliar position that is too physicallydemanding.

Try to determine whether your discomfort is simplythe result of sitting still in a different position fromwhat you are used to, or due to taking up a positionthat is just too difficult or painful. It is more importantto focus on subduing our pointless, wanderingthoughts than on subduing bodies that are not used tositting in unfamiliar ways.

Hold your hands on your lap with the back of theright hand resting on the palm of the left hand, andwith thumb tips slightly raised and lightly touching.Eyes may be lightly closed or slightly open. If you feeldrowsy when your eyes are closed, open them slightly.Posture is very important, so sit upright comfortably

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without slumping or leaning forward. Hold the head ata slight downward tilt with the chin pulled in just alittle. In this position, begin chanting “Amituofo”aloud or silently.

Breathe in through the nose, pulling the air downinto the deepest part of the lungs while distending thediaphragm and then slowly breathe out through thenose. Breathing should be natural. Try to use yourdiaphragm to pull the air deeper into your lungs insteadof breathing shallowly. In silent chanting, the tip of thetongue lightly touches the back of the upper teeth, andteeth and lips are held as usual. Shoulders are level andelbows are held slightly away from your sides.

If you are not yet accustomed to such practice andexperience discomfort such as leg cramps, slowlymove your legs into a position in which you are morecomfortable. It is best to keep initial sessions short:ten to fifteen minutes. Sessions may be graduallylengthened as you become more used to the practice.It is better to do a short period of chanting than notdo it at all. You may use walking or bowing to calmboth mind and body before you begin your sitting.Continue your chanting as you vary the physical formsof practice.

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Walking

We can practice walking indoors or outdoors. Thispractice is excellent for mindfulness as well as forcalming down both mind and body. We are usually sowrapped up in rushing from one place to another thatbefore we can sit quietly we need to gently slowourselves down. Thus, it is often helpful to begin alonger chanting session with walking because thishelps to make the transition from hurried everydayactivities to our practice.

Unlike our usual walking as a means to get from oneplace to another, often quickly and without any realsense of where we are, our practice of walking whilechanting is slow and deliberate. While we do notbecome absorbed in our surroundings, we do remainaware of where we are and what is happening aroundus. Ideally, we remain alert but are not distracted byactivities around us.

If your area for walking is large enough, you canwalk in a circle. While walking slowly, be aware oflifting and placing your feet upon the floor or theearth. Instead of the usual hurried impact on thesurface we are walking on, the foot should gently

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touch it. Keep body movements smooth and lithe, aswith tai chi movements. During this practice, handsare held at slightly lower than waist level in front ofus, with the back of the right hand resting on the palmof the left and with our thumb tips lightly touching.Walk clockwise, as this has been the custom since thetime of the Buddha.

There are two basic forms of our walking. In thefaster form, lift your right foot off the floor, or ground,and move it forward and place it on the floor as youchant “A” (pronounced as “ah”). Then repeat themovement with your left foot as you chant “mi”(pronounced as “me”). Step again on your right foot asyou chant “tuo” (pronounced as “tuaw”) and then onthe left foot on “fo” (pronounced as “faw”). In theslower method, step on your right foot as you chant“A” and slowly shift your weight from your heel to yourtoes as you chant “mi.” Then step on your left foot on“tuo” and slowly shift your weight from your heel toyour toes as you chant “fo.”

In both forms, all movements should be deliberateand careful. While we usually step on the right footfirst people at other centers might step on the left, soif you attend different centers you will need to see

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how they do their walking meditation.During the walking, our chanting may be done

aloud or silently to ourselves. Whether aloud or silent,listen to and focus on the sound of your chanting.Walking may be used to break up longer periods ofsitting or as the sole form of practice. During retreatsor regular chanting sessions, some centers use walkingmeditation more often since it effectively counters thedrowsiness and stiffness that can arise from prolongedperiods of sitting.

We can also do our walking in a relatively smallerflat path area of about twenty yards or so. When youreach the end of the walking area, pause and thenturn slowly to your right. Stand for a few seconds andthen resume walking. Whether walking on the path,pausing, or standing still for a moment, remainfocused on your chanting.

Prostrating

We bow not to worship but to pay our respects to theBuddha for teaching us, to recognize the Buddha-nature that is in him and in all beings, and to practicehumility by touching the floor with our head.

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If we are focused and sincere in what we are doing,we will be cleansing the three karmas of body, speech,and mind. For example, as we bow, our body will bemoving as we chant, and with each bow, we willpurify some of our negative karma we had createdthrough our former actions. As we think “Amituofo,”we will purify some of our evil karma created by ourpast thoughts. As we chant “Amituofo,” we will purifysome of our past harmful speech. In our chanting, wepronounce each syllable clearly and distinctly so thatwe hear the chant whether it is voiced or silent.Regardless of whether we chant when walking, sitting,or bowing, our focusing on the Buddha’s name willdecrease our everyday worries. Eventually, they will beeliminated.

To begin bowing, stand with your feet pointingslightly outward in a “V” and your heels a few inchesapart. Place your hands in the hezang position, lookdown at the tips of your middle fingers, and slightly tiltyour head down. Keeping your neck straight, slowlybend forward until you have bent over almost fortydegrees. Then, bend at the knees and, while holdingyour left hand in the same position at chest level, moveyour right hand toward the floor so that it will support

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you as your bending knees complete lowering you tothe ground.

When your right hand touches the ground bringthe left hand to the ground as well, but about sixinches ahead of the right. Be sure to place both handson the floor so they will be in front of your head whenit touches the floor. With this support of both handson the ground, continue bending your knees to theground until your knees are on the floor. Your righthand should be just in front and slightly outside theedge of the right knee, and the left hand still ahead ofthe right. For those with problems in the wrist orjoints, or who feel unsteady due to physical conditionsyou may place both hands down at the same time toform a better support.

Next, flex your feet so that the tops of your feet areresting on the floor and your toes are almost touchingeach other. Your lower legs and feet will now beresting on the floor and your buttocks will be restingon your legs.

Move your right hand to a position level with yourleft and angle your hands towards each other so yourlower arms and hands form an inverted “V” withoutthe hands touching one another and with your palms

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down. Continue lowering your upper body until yourforehead touches the floor. At this point, slowly andsupplely make a loose fist with each hand and thenturn your hands over so they are palms up with fingersvery gently curled. Position your hands as if offering tohold the Buddha with your hands. This is the finalposition in the full bow. Your forehead, forearms,knees, lower legs, and feet will now be resting on thefloor. Keep your slightly curved back parallel to thefloor. Do not push your stomach down thereby pullingthe middle of your backbone down; keep the backgently curved.

To raise yourself, repeat the bow in reverse order.Slowly turn the hands so they are palms down.Change the position of your feet so your toes are onthe ground and your feet are ready to support you asyou rise. Then pull your right hand towards your bodya foot or so and this will help to straighten and raiseyour trunk. If needed, pull your left hand towards yourbody until it is more level with your right hand thenusing both hands push yourself up. Continue risingand straightening up until you are again standingupright with palms together at chest level.

Begin with only a few bows, bowing slowly and

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gently while being mindful of your movements, andgradually increase the number you do. If possible, dothis practice while a chanting machine or CD isplaying. You may remain in the full bow position forseveral seconds until you begin to rise.

Dedication of Merits

Upon completion of our chanting, we formally dedi-cate our merits to being born into the Pure Land byreciting the following:

May the merits and virtues accrued from this workadorn the Buddha’s Pure Land,

repay the Four Kindnesses above,and relieve the sufferings of those

in the Three Paths below.

May those who see or hear of this,bring forth the heart

of understanding and compassion and,at the end of this life,

be born together in the Land of Ultimate Bliss.

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The Four Kindnesses are the Three Jewels (theBuddha, the Dharma, and the Sangha), parents, teach-ers, and all beings. At the initial level of understanding,the “Three Paths below” are those of animals, hungryghosts, and hell dwellers. In the cycle of rebirth, thesethree are below those of humans, asuras, and heavenlybeings.

But at a higher level of understanding, the ThreePaths can be viewed as the Realm of Desire (ourworld), the Realm of Form (where the lesser deitiesdwell), and the Realm of Formlessness (where thehigher deities dwell). Until one transcends the cycleof rebirth, one is still bound to rebirth within the hell,hungry ghost, animal, human, asura, and heavenlypaths. Yes, even for those in the heavenly realms,where existence is truly wonderful, such existence willone day end and suffering will return.

Nianju

Another method for practice is to use nianju, or mala.These are worn around the wrist. In this method, werecite “Amituofo” once as we gently move each beadtowards us with our thumb. As we practice, our

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thoughts will initially be on the beads, but graduallywe will be able to focus more firmly on our chanting.This method is particularly helpful during the daywhen we can find some time to chant, especiallywhen we wish to return to the sense of serenity thatour chanting brings, or when we encounter stressfulsituations, and so on.

Nianju come in single wrist lengths of varyingnumbers of beads or a longer length of 108 beads. Thislonger nianju will usually have three smaller beadsevenly spaced along the string, and one “mother” bead.The three smaller beads, usually of a different color,symbolize the following: the Buddha, who representsawakening; the Dharma, which represents properviews and understanding; and the Sangha, whichrepresents harmony and purity of mind.

Nianju beads are often made from the seeds, wood,or root of a Bodhi tree, or from other natural materialslike gemstones or different types of wood. Naturalmaterials like wood and seeds darken and develop abeautiful luster as we practice.

If the mother bead of your nianju has a Buddhaimage, do not use it for your chanting. Stop at thebead before it and reverse direction so you are moving

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in the opposite direction. In the Pure Land tradition,most nianju do not have a Buddha image, so wecontinue our chanting and pass the mother bead inthe same manner as the other beads.

Audio Aids

Many practitioners like to use a chanting machine,which is a small plastic box that contains a computerchip. The chip continuously plays chanting music andallows us to always have the chanting with us.Although we may not consciously focus on the soundof the chanting, the machine serves as an excellent aidto keep the sound at least on a lower level ofawareness, ready to rise to our consciousnesswhenever we wish.

CDs are a very good alternative and the contentscan be transferred easily to MP3 players. CDs may berequested from Amitabha Buddhist societies and PureLand Learning Centers. Chant MP3s can also bedownloaded from www.amitabha-gallery.org

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Ten-recitation Method

This simple, convenient, and effective way to practiceBuddha name chanting is especially suitable for thosewho find that they have little time for cultivation. Thechanting helps us to be mindful of Amitabha Buddha.It brings us joy.

We begin when we wake up. Sit up straight andclearly chant “Amituofo” ten times with a calm andfocused mind, aloud or silently. We repeat this eightmore times throughout the day. Each time we chant“Amituofo” ten times. This chanting can be done byfollowing one of two programs. Please choose the onethat is the most suitable for your circumstances.

One program is to chant upon waking up, beforeand after breakfast, before work, before and afterlunch, before and after dinner, and before retiring.The other program is to chant upon waking up, beforebreakfast, before and after our morning’s work, beforelunch, before and after our afternoon’s work, beforedinner, and before retiring.

The key is regularity; disruption of this practice willreduce its effectiveness. When we recite consistentlywithout interruption, we will soon feel an increase in

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our wisdom, serenity, and purity of mind. Diligentpractice of this method together with unwaveringbelief, vows, and living a moral life can ensurefulfillment of our wish to reach the Western PureLand.

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The Five Guidelines

The Five Guidelines form the foundation and are theway we progress in our practice. They are first, theThree Conditions; second, the Six Harmonies; third,the Threefold Learning; fourth, the Six Paramitas; andfifth, the Ten Great Vows. We begin our practice withthe first guideline of the Three Conditions andgradually progress from there.

Master Chin Kung extracted these guidelines fromthe five Pure Land sutras, which consist of threesutras, two chapters from sutras, and one treatise. ThePure Land sutras and treatise are:

1. The Infinite Life Sutra2. The Amitabha Sutra3. The Visualization Sutra4. “Samantabhadra Bodhisattva's Conduct and

Vows” from the Avatamsaka Sutra5. “The Perfect, Complete Realization of

Mahasthamaprapta Bodhisattva” from theShurangama Sutra

6. The Rebirth Treatise

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The Three Conditions

In the beginning of the Visualization Sutra, QueenVaidehi, having encountered overwhelming familymisfortunes and having thus truly experiencedsuffering, entreated Sakyamuni Buddha, “The world isfilled with suffering. Isn’t there a better place, a worldwithout evil? I wish to be reborn there.” Through histranscendental powers, the Buddha compassionatelydisplayed all the Buddha Lands in the ten quarters [ofthe universe] for her to observe and choose from. AsSakyamuni Buddha expected, she chose AmitabhaBuddha’s Western Pure Land, also known as the Landof Ultimate Bliss, and requested Sakyamuni Buddhato teach her how to attain rebirth there.

Before the Buddha started on the requiredpractices for rebirth, he taught her to practice theThree Conditions, explaining that they were “the truecauses of pure activities of all Buddhas of the threetime periods.” This important statement tells us thatall Buddhas of the three time periods of the past, thepresent, and the future, rely on the Three Conditionsas the foundation for their cultivation and attainmentof Buddhahood.

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The First Condition is:1. Be filial to and provide for parents2. Be respectful to and serve teachers3. Be compassionate and not kill any living beings4. Cultivate the Ten Virtuous Conducts.

Physically, we are to refrain from killing,stealing, and sexual misconduct. Verbally, weare to refrain from lying, harsh speech, divisivespeech, and enticing speech. Mentally, we areto refrain from giving rise to greed, anger, andignorance.

The Second Condition is:5. Take the Three Refuges6. Abide by the precepts7. Behave in a dignified, appropriate manner

The Third Condition is:8. Generate the Bodhi mind9. Believe deeply in causality10. Study and chant the Mahayana sutras11. Encourage others to advance on the path to

enlightenment

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The Six Harmonies

The Six Harmonies are guidelines that will enable usto get along in a sangha, which is the Buddhistcommunity of four or more people, monastic or lay,who practice the teachings together. The SixHarmonies are:

1. Harmony in having the same viewpoints2. Harmony in observing the same precepts3. Harmony in living together4. Harmony in speaking without conflict5. Harmony in experiencing Dharma bliss6. Harmony in sharing benefits

First is harmony in having the same viewpoints,which means establishing consensuses in a group.The group members must uphold the same principlesand methods that they are studying and practicing forharmonious group cultivation. If we want a stablesociety, everyone needs to get along with one another.Only harmony can gradually draw together andeventually minimize the differences in our opinions,ideas, and ways of life. Then equality can be achieved,and finally, happiness.

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Second is harmony in observing the same precepts.When we live and practice together, we need to haverules, or else there will be disorder. The rules includethe precepts set by the Buddha, which vary dependingon whether it is a lay or a monastic sangha. Thefundamental precepts are the five precepts for a laysangha, and the monk or nun precepts for a monasticsangha. In addition to the Buddhist precepts, laws andlocal customs are also to be observed.

Third is harmony in living together as a group. Thepurpose of establishing a cultivation center is to helpevery participant in the group succeed in theirpractice. Living together in a group, practitioners cansupport each other.

Fourth is harmony in speaking without conflict. Byreducing, and ideally eliminating, disputes, people willbe better able to focus on their cultivation. Peoplewho talk too much often create problems forthemselves. Misunderstandings can arise as thelistener takes to heart a careless remark of thespeaker. Thus, a careless speaker unknowingly incursmany enmities, which give rise to future retaliation.This is why it is best to, "Talk less; chant the Buddha’sname more." The less we speak, the fewer problems

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we will have. It is best that we speak only whennecessary.

Fifth is harmony in experiencing Dharma bliss.When we learn and practice a Dharma Door, thebasic achievement that we should attain is happiness.If we feel unhappy in our practice, then we haveencountered a serious problem. This problem lies notin the Buddha’s teachings, but in the way we practice.We may either have done something that goes againstthe principles of the teachings or applied theprinciples incorrectly. Otherwise, the results wouldgradually become apparent as we lessen our suffering.With each passing day, we would enjoy greaterhappiness and freedom. This shows that we areprogressing in our practice. If we are not achievingthis, we need to reflect, find our mistakes, and thencorrect them. We can then thus truly benefit from ourpractice.

Sixth is harmony in sharing benefits. In the sangha,everything is shared fairly and whenever possible,equally. In this way, everyone’s basic needs will be met.Special needs are also to be considered. Understandingthat everything in the sangha is an offering, nothing

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should be wasted. This will insure that future needs willalso be met.

The Threefold Learning

The third of the Five Guidelines is the ThreefoldLearning. To counteract the problems of the people inour world and age, the Buddha taught:

1. Moral self-discipline2. Meditative concentration3. Innate wisdom

Moral discipline counteracts our habits forwrongdoing. Meditative concentration counteracts thetendency of our minds to wander and have scatteredthoughts. Wisdom counteracts ignorance, our wrongviews and knowledge, and our lack of correctknowledge.

We begin with moral self-discipline, with training.On a basic level, we abstain from killing; from stealing;from sexual, or sensual, misconduct; from lying; andfrom the taking of intoxicants. On a broader basis, webehave in a moral and ethical way in everything we do.

By not killing, we will revere all life, and havecompassion and respect for all sentient beings. By our

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very existence, we are taking lives. As we walk, we stepon insects. To produce the food we eat and the water wedrink, millions of other animal and microbiological livesare destroyed. We cannot stop eating or drinking water,but we can make certain we do not waste anything.Understanding our impact on others, we can use whatwe need, but no more than that.

Not killing also has a more subtle aspect: Weshould not kill the seeds of goodness in others or harmanother emotionally. While our thoughts and actionscan be damaging to others, it is our speech that all tooeasily commits this offense. Our careless, sarcastic, orangry words can deeply wound a child, a loved one, afriend. We need to use our speech wisely and speakfrom the heart that wishes to help others.

By not stealing, we will respect the property ofothers and not take or use anything withoutpermission of the owner. This seems simple enough,but this training also means that we do not take thatbook which is lying unclaimed in a restaurant. Neitherdo we keep the extra dollar that the clerk mistakenlygave to us nor do we take things from where we workfor personal use.

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By not committing sexual, or sensual, misconduct,we do not indulge in sensual pleasures, understandingthat to do so not only increases our attachments andcravings, but our suffering as well.

By not lying, we speak truthfully, understandingthe power that our words can have. We choose ourwords wisely realizing that great harm can result fromill-considered, untruthful speech.

By not taking intoxicants, we do not takesubstances that affect our ability to think and behaveclearly at all times, and that harm our bodies.Remaining clear-headed helps us to not harm othersor ourselves.

Next is meditative concentration. In meditativeconcentration, we focus our attention on whatever wechoose. There are no distractions or worries, nodoubts or drowsiness, no discriminations orattachments: We remain unaffected by ourenvironment and maintain a calm, undisturbed mind.Initially, this state will bring joy and a sense of ease.Eventually, it will enable us to see things as they trulyare.

In everyday life, we can concentrate on whateverwe are doing. We will be aware of what is happening

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around us but we will not be distracted or disturbedby it. In daily life, we can practice meditativeconcentration in everything we do: whether we areworking, watering the garden, or driving our car. Wechoose the object or activity of our attention and thenremain focused on it.

We also strive to attain meditative concentration inour Buddhist practice. The practice of concentratingon “Amituofo” will help us to become one with perfectcompassion, perfect happiness, and perfect peace. Nolonger will we feel that we need to attain perfectionon our own as we realize that we are already one withthat which is perfect.

Third is intuitive wisdom. Intuitive wisdom is notan intellectual pursuit nor is it a measure of academicintelligence. It is knowing and understanding, and itarises from within us when our minds are clear andcalm.

The Six Paramitas

To interact successfully with others, the Buddhataught us the Six Paramitas, or Perfections. Thefourth of the Five Guidelines, the paramitas are the

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practices of bodhisattvas. The Six Paramitas are:1. Giving (dana)2. Precept observation (shila)3. Patience (kshanti)4. Diligence (virya)5. Meditative concentration (dhyana)6. Wisdom (prajna)

The first paramita is giving. Giving counters greed,and ensures that in the future we will have ampleresources to continue helping others. The underlyingmeaning of giving is letting go.

There are three major kinds of giving. The first isthe giving of wealth, be it material resources or ourtime and energy. When our giving becomesincreasingly unconditional, we will begin to feel moreliberated spiritually. The more we give away, the fewerpossessions we have to worry about. Soon we willrealize that we need very little to be truly content.

Second is the giving of teaching. By teachingothers, we are helping them to learn how to rely moreon themselves. We give material resources to try tosolve immediate needs. But, if we want to solve needsthat are more far-reaching, we teach. It is notnecessary to have exceptional skills. Simply teach

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whatever we are good at and what others are not. Thehighest form of teaching is the Dharma, which canhelp people find lasting happiness and liberation.

And third is the giving of fearlessness. It is toremove the insecurities, worries, and fears of others,whether the “other” is human or non-human. Thisgiving can be the sharing of a kind word, the giving ofour strength and stability, or our understanding.When we relieve the worries and fears of others, andhelp them to feel more secure, they will be able tofind peace and self-respect.

The second paramita is moral discipline, whichcounters worries and unhappiness, and enables us tocontinue on our way to awakening. In a more literalsense, it means abiding by the precepts. In a broadersense, the second perfection means ethical behavior,as we follow the customs and laws of wherever we are.Initially, as we begin our practice of discipline, we canfocus on refraining from harming others. Gradually,we begin to develop and increase our virtue. Theultimate form of this practice is to benefit others.

The third paramita is patience, which countersanger and hatred, and helps us to avoid arguments andto achieve our goals. We need patience in almost

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everything we do. If we are in school, we need patienceto persevere in our study. At work, patience helps us toproperly accomplish our tasks. At home, patience is thefoundation for interacting well with family members.Patience enables us to get along more harmoniouslywith those around us. For ourselves, patience allows usto recognize our bad habits and to improve ourselves bychanging those habits.

The fourth paramita is diligence, or enthusiasticeffort. It is the joy that we bring to our practice and toall that is worthwhile in our lives. It is the true delightthat arises from deep within us when we are doingwhat is wholesome. It enables us to keep going whenwe feel tired or overwhelmed. It is refreshing andinspiring. Cultivating enthusiastic effort counterslaziness, and brings joy to our lives as we feel a senseof accomplishment in finishing what we have started.

The fifth perfection is meditative concentration.Our practice and training in discipline and notharming others will reduce and gradually eliminateour harmful verbal and physical behaviors. Our mindswill become calmer and less agitated. When ourminds are thus settled, we will be better able toconcentrate. Our concentration will initially reduce

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and, then, gradually eliminate our disturbing thoughtsand emotional behavior. We will then gain meditativeconcentration, which will enable us to uncover ourinnate wisdom. Thus, discipline, meditativeconcentration, and wisdom work together, and arecomplementary.

The sixth paramita is wisdom. Wisdom countersignorance, and enables us to know how best to helpothers and to improve ourselves, including our abilityto get along well with others. This wisdom is not thatwhich is gained through intense study and analysis ofmany diverse subjects. That would be seeking wisdomfrom external sources. It is our innate, all-knowingwisdom.

If we begin to practice these six perfections in evenjust some small measure every day, starting withtoday, gradually, we will begin to look in the rightdirection, and gradually we will awaken to the perfectgoodness, perfect contentment, and perfect joy thatare already within our true nature, our Buddha-nature.

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The Ten Great Vows

Only when we apply the Three Conditions, the SixHarmonies, the Threefold Learning, and the SixParamitas in our daily lives are we truly learningBuddhism, emulating bodhisattvas, and beginning toresemble a bodhisattva. Bodhisattvas cannot attainBuddhahood only by practicing the Six Paramitas.They also need to practice Buddha-name chantingand to seek rebirth in the Western Pure Land.

In the practice of Buddha-name chanting, we canachieve either Constant Mindfulness of AmitabhaBuddha (the lowest level of achievement in theBuddha-name chanting method) or One MindUndisturbed in Mindfulness (One Mind Undisturbedat the phenomenal level) but we cannot achieve OneMind Undisturbed in Enlightenment (One MindUndisturbed at the level of noumenon). In otherwords, we have to move beyond the foundation of theSix Paramitas and progress to the next level ofpractice: the Ten Great Vows of Samantabhadrataught in the Avatamsaka Sutra.

This Dharma door leads to attainment of OneMind Undisturbed in Enlightenment and attainment

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of Buddhahood. It is practiced by Dharma BodyMahasattvas. These are great Bodhisattvas who haverealized the Dharma Body; in other words, they havefreed themselves from delusion. Therefore, it is thelast step of our cultivation and cannot be reached byskipping the previous steps. Master Chin Kung hassaid that if we do not succeed in our practice of theSix Paramitas, we are not even close to practicing theTen Great Vows.

The distinctive feature of the practice ofSamantabhadra is that this bodhisattva has a mind asbroad as the universe. As a result, each of his ten vowsis ultimate and perfect in itself.

The Ten Great Vows of Samantabhadra are:1. To respect all Buddhas2. To praise Tathagata (one of the ten names for

Buddha)3. To make offerings extensively4. To repent karmic obstacles5. To rejoice at other’s meritorious deeds6. To request the turning of the Dharma wheel7. To request the Buddha to remain in this world8. To constantly follow the Buddha’s teachings9. To accommodate all sentient beings

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10. To dedicate all merits universallyIn conclusion, our learning of the Pure Land

teachings is based on the five Pure Land sutras andone treatise. Our practice is based on the FiveGuidelines: the Three Conditions, the Six Harmonies,the Threefold Learning, the Six Paramitas, and theTen Great Vows of Samantabhadra.

These guidelines are very simple, very clear, andnot at all complicated. If we follow these guidelines inour learning and practice for the rest of our lives, wewill definitely succeed. As an ancient sage once said,“If ten thousand practice, ten thousand will attainrebirth.” We have the principles and the practicemethods. How do we interact with people and engagein tasks in daily life? If we follow these five guidelineswe will not go wrong. In addition, if we single-mindedly practice Buddha-name chanting and seekrebirth in the Western Pure Land, all of us willsucceed.

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Dharma Materials

Whether one is at home or traveling, do not placeDharma materials on the floor or the seat of a chair. Ifother space is temporarily unavailable, we may care-fully place a book on the arm of a sofa or chair.Preferably, books should be closed and placed neatlyon the higher shelves of a bookcase. When turning thepages, do so carefully and do not turn down the edgeof the page to mark your place. If using a book forstudy, we may write in it if it is a commonly printedbook and has no intrinsic value.

The books, images, and other Dharma materials arenot to be taken into bathrooms. Also, if possible,please do not place them directly on your bed. Whentraveling, these books can be wrapped in a clean clothand placed in your luggage. The books may also beplaced on the cloth which is in turn placed on a bed.

When we are in the bathroom or are not properlydressed, chant silently. However, when cleaning ordoing chores, we may chant aloud. Silent or voicedchanting brings the same result.

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Visiting a Buddhist Center

There are some things that you need to be aware ofwhen visiting a Buddhist center. The following is froma list of guidelines used at one of our societies. Byfollowing these and observing how others behave, youwill be comfortable visiting any center. You can alsoask the person in charge if you are unsure of what todo.

1. Refrain from any practices other than those ofthe centre.

2. Avoid talking loudly or unnecessarily so as notto disturb others.

3. Dress in a respectful manner and do not wearshort skirts or shorts, see-through or tightclothing. Discreet, loose-fitting clothing isappropriate.

4. Do not use perfume and scented lotions;refrain from wearing anything that could makenoise.

5. Greet others with hezang and a slight bow.6. Remove your shoes before entering the

cultivation hall. You will usually leave them onin other areas, like the dining hall. It is polite

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to wear socks. Also try to remove your shoes ina place where you will not step on the groundprior to entering the hall.

7. Place your hands in the hezang position andbow to the Buddha after you step into thecultivation hall. If the room is not currentlybeing used, you may move to a cushion and doa half bow, three full bows, and a half bow.

8. In many centers it is customary for men to siton the right side and women to sit on the left.If you are unsure if this custom is followed atthe center you are visiting, you might followthis arrangement to be polite.

9. When moving around the cultivation hall, tryto avoid crossing in front of those who arechanting or prostrating.

10. When you greet (or write to) a monastic, it ispolite to use the honorific of Venerable beforetheir name. If you do not know their name,you may simply address them as Venerable. Ifyou would like to use the Chinese, Shifu isChinese for teacher and can also be used.

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Chanting Session

First, place a container of clean water on the gongzhou ifyou have not already done so. Next, if you wish, light astick of incense. If you have respiratory problems, thereare some very nice smokeless varieties available. Afterlighting the incense, do not blow on the incense but fanit gently with your hand to put out the flame and allow itto burn slowly. Raise the lower tip of the incense tolightly touch your forehead with the incense pointedtowards the Buddha and then place the incense in theholder.

In the following ceremony, which we followsequentially, we first pay respects to SakyamuniBuddha for teaching us about the unsatisfactory realityof our existence and of the happiness and liberation ofthe Pure Land. We then pay our respects to AmitabhaBuddha for his compassionate vows to help all beingswho request that help. Next, we begin chanting“Amituofo,” which is the main part of the session.Continue this chanting for the time you have set asidefor your practice.

After chanting, we pay our respects to thebodhisattvas Avalokitesvara and Mahasthamaprapta for

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their exemplary teachings of compassion and wisdomrespectively, and then to all the bodhisattvas in the PureLand for having progressed on the path of awakening.Next is the Verse of Repentance to express our deepregret for having harmed innumerable beings throughoutour countless lifetimes. We conclude with theDedication of Merit to pass on the goodness that hasresulted from our chanting to help all beings endsuffering and attain lasting happiness.

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Put palms together. Do one bow, three prostrations, one bow.Place container of water in front of Amitabha Buddha image.

Light incense if desired.Put palms together, bow once and say what is in quote marks.

“Homage to our original teacher Sakyamuni Buddha”

(One bow)

(Repeat three times)

“Homage to Amitabha Buddha”

(One bow)

(Sitting or walking meditation while mindfully chanting)

“Amituofo”

(When finished, stand and put palms together)

“Homage to Avalokitesvara Bodhisattva”

(One bow)

“Homage to Mahasthamaprapta Bodhisattva”

(One bow)

“Homage to the great pure sea-vast assembly of

bodhisattvas.”

(One bow)

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“All evil actions committed by me

since time immemorial,

stemming from greed, anger, and ignorance,

arising from body, speech, and mind,

I deeply repent having committed.”

(One bow)

“May the merits and virtues accrued from this work

adorn the Buddha’s Pure Land,

repay the Four Kindnesses above,

and relieve the sufferings of those

in the Three Paths below.

May those who see or hear of this

bring forth the Bodhi mind,

and at the end of this life,

be born together in the Land of Ultimate Bliss.”

(One bow, three prostrations, one bow)

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Supportive Buddha-name Chanting

Guidelines for Spiritual Advisors

1. Remind the patient of the suffering of this worldand the joys of the Pure Land to help strengthen hisor her vow to be reborn into there. The spiritualadvisor should also enumerate and praise the patient’sgood deeds, merits, and virtues. This will help thepatient to be happy and free of doubts, certain thatwhen the time comes to die, he or she will, thanks tohis or her good deeds, vows, and practice, be reborninto the Western Pure Land of Ultimate Bliss.

2. It is important to remind the dying person to ceasethinking of wealth and property, as well as attach-ments to family and friends.

3. If the patient has written a will very good, but ifnot, it is best to counsel against writing one at thistime. The advisor can also advise everyone to refrainfrom gossip and distracting conversations as theycould rekindle the patient’s attachment to this world,which is detrimental to the patient’s desired rebirth.

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4. When relatives and friends come to visit, theyshould be discouraged from becoming emotional inthe patient’s presence. If they wish to help, they canstand to the side and chant “Amituofo” aloud. Explainto the visitors that crying at this time could distractthe patient from the desired rebirth in the Pure Land,and result in the patient being subjected to muchsuffering.

5. The patient should be counseled to practicegenerosity and give away personal effects to those whoneed them. Also, the patient can purchase Buddhaimages, sutras, and other Buddhist materials, andrequest that they also be given away. This will helpthe patient to increase his or her merits and reducebad karmas, and thus help to facilitate a good rebirth.

The good advisor should keep these general guidelinesin mind, but be ready to improvise according to thesituation.

Supportive Buddha-name Chanting

Supportive chanting by family members and Dharma

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friends is crucial when a patient is on the verge ofdeath because, at that time, he or she is weak bothmentally and physically. In such trying circumstances,it becomes increasingly difficult to focus on chanting“Amituofo.” This is why supportive Buddha-namechanting is so important.

1. To help focus the patient’s thoughts, respectfullyplace a statue or picture of the standing AmitabhaBuddha in front of the patient where it can be easilyseen. Place a container of clean water in front of thisimage and some fresh flowers in a vase near it. Lightlyscented incense, or even a smokeless variety, may beburned. (A strong fragrance or excessive smoke mightcause the patient to have difficulty in breathing.)

2. Those who come to practice supportive chantingshould remember that the patient, who is in aweakened state, requires adequate fresh air. If toomany people are in the room at one time, the patientmay have difficulty breathing and become agitated,resulting in more harm than good. Also, people shouldpre-arrange their chanting time and silently taketurns, so that the chanting can continue

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uninterrupted. Each session can last about an hour.

3. According to Master Yin Guang, the thirteenthpatriarch of the Pure Land school, the short chantingform of “Amituofo” should be used, so that the patientcan easily register this name in the most subtleconsciousness, at a time when both mind and bodyare very weak.

It would be wise to ask the patient which ispreferred—“Amituofo” or “Namo Amituofo.” In thisway, the patient can comfortably and silently chantalong with the group. To go counter to the patient’slikes and habits may destroy his or her concentration.People should not chant too loudly so as not toexpend too much energy and shorten the time theycan chant. On the other hand, they should not chantin too low a voice or the sound might not register inthe patient’s mind. Also, they should not speak to oneanother while in the room.

Chanting should neither be overly loud or soft,slow or fast. Each utterance should be clear anddistinct, so that it can be heard clearly and penetratedeep into the patient’s consciousness. One caveat: ifthe patient is too weak or is in coma, he may have

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difficulty hearing the chanting. In such a case,someone should chant close to the patient’s ear tohelp the patient to maintain a clear, steady mind.

4. With regard to instruments, it is generally better touse the small hand bell with its clear, limpid sound, asit can help the patient develop a pure and calm mind.However, this may not apply in all cases. If possible, itis best to ask the patient in advance what is preferred.If some details do not suit the patient, we shouldadapt to the circumstances and be flexible.

After the Patient Dies

1. Relatives should not cry in the presence of thepatient, especially immediately before and after thedeath. Doing so can cause the dying patient todevelop thoughts of attachment which can preventthe much sought rebirth and resultant liberation.

2. It is vitally important not to touch or move the bodyof the deceased person. Thus, people should wait atleast twelve hours, and preferably twenty-four, beforewashing and dressing the body.

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3. Family and friends should concentrate on chantingin all earnestness and without crying for at leasttwelve hours. This is to allow the patient’s most subtleconsciousness adequate time to leave the body. If,during this period, anyone touches the body or cries,the deceased may still experience feelings of pain,sadness, anger, or self-pity, and sink again into therealms of suffering.

4. During the minimum twelve-hour period (twenty-four hours is preferable), if people can remainchanting near the deceased, so much the better.Except for chanting, nothing should be done.

5. Funeral arrangements should be simple andmodest, without unnecessary expenses. Onlyvegetarian food should be provided for serving meat orfish will burden the departed with more karmicobstacles, making liberation that much more difficult.It is important to remember that even those who havebeen already been reborn into the Pure Land may stillbe affected by the behavior of family and friendsacting on behalf of the deceased.

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Living Will

To my family and all those concerned with my care:I, __________________________________, of____________________________________________being of sound mind, make this statement as adirective to be followed if for any reason I becomeunable to participate in decisions regarding mymedical care.

Upon my death and transition into the next life, I donot wish to be reborn as a ghost path or an animal. Ido not wish to suffer. Instead, I wish to followAmitabha Buddha and to arrive at his Western PureLand of Ultimate Bliss. To all my family and friends, Iwish to ask for your assistance so that I may notsuffer, but instead remain calm and peaceful toprepare for my arrival to the Western Pure Land.

In the event that I should suffer from a terminalillness to the extent that doctors foresee no possiblerecovery, I ask that no medical treatment beundertaken. Should I already be in the hospital at thispoint, I wish to be checked out and brought home.

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Please notify my assigned family member or friend__________________________________at telephone number(s) ________________________and _________________________.

Once home, please position me in the mostcomfortable, natural position in which I may rest. Theassigned family member or friend will lead others inchanting “Amituofo.” Should I decline to the pointwhere I lose consciousness and am no longer aware ofmy surroundings, the assigned family member orfriend shall have full authority in making any decisionsregarding my well-being. If this person cannot becontacted, please find a Buddhist master or Buddhistbeliever to aid in the chanting of “Amituofo” until theassigned person can be reached.

Within twenty-four hours prior to and after my death,I would like to ask my friends and family to complywith the following:

1. Do not touch or move my body or even my bed.

2. Do not change my clothing.

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3. Do not place dry ice or other substances on mybody. Sandalwood incense may be burned if there isany odor.

4. Do not let a breeze blow directly onto my body.

5. Do not allow the scent of alcohol, onions, scallions,garlic, or chives to enter the room.

6. Do not smoke, cry, or talk in the room.

My purpose for asking this is to create an atmospherein which I may remain calm and at peace. The onlysound I wish to hear is “Amituofo,” so that he mayescort me to the Pure Land.

If I am at home upon my death, my family should taketurns chanting “Amituofo” for eight to twenty-fourhours. At this point, I will be ready to be moved,washed, and dressed. This period of chanting is thebest time to assist me to be calm and peaceful. Allfuneral arrangements can be made afterwards. If Ishould pass away in the hospital, please follow hospitalpolicy and chant as much as is allowed.

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During my terminal illness and within forty-nine daysafter my death, all family members should adopt avegetarian diet. I do not wish for any killing to beassociated with my death. All funeral offerings must bevegetarian. The use of alcohol is strictly prohibited.Funeral arrangements should be kept simple, andproper Buddhist etiquette should be followed. I do notwish for any unnecessary excess.

Within forty-nine days following my death, I sincerelyask my family members and friends to seek my rebirthinto the Pure Land, and to perform good deeds such asgiving offerings to the Three Jewels of the Buddha,Dharma, and Sangha, printing sutras, helping theneedy, and so on. These good deeds will help me toattain additional good karma, and further assist me inarriving at the Pure Land. Most important is for myfamily to sincerely chant “Amituofo.”

In order for me to benefit the most and to peacefullyarrive at the Pure Land, the above points must befollowed. This will not only benefit me but all thoseinvolved as well. In this manner, I wish for everyoneto learn and to believe in Buddhism. Thus, everyone

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can arrive at the Pure Land, as well.

Amituofo to all.

These directions express my legal right to request orrefuse treatment. Therefore, I expect my family,doctor, and all those concerned with my care to regardthemselves as legally and morally bound to act inaccord with my wishes.

Signed______________________________________Date_________________

Witness: I declare that the person who signed thisdocument, or asked another to sign this document onhis or her behalf, did so in my presence and that he orshe appears to be of sound mind and free of duress orundue influence.

Witness_____________________________________Date_________________

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Wisdom from the Masters

Great Master Yin GuangThirteenth Patriarch of Pure Land Buddhism

Whether a lay or a monk or nun, we need to respectthose who are older than we are and to exist

harmoniously with those around us.We are to endure what others cannot

and practice what others cannot achieve.We should do all we can on behalf of others

and help them to be good.When sitting quietly, we would do well

to reflect on our own faults.When talking with friends

do not discuss the rights and wrongs of others.In our every action, from dawn to dusk

and dusk to dawn,recite the Buddha’s name.

When reciting, whether aloud or silently,do not give rise to wandering thoughts.

If wandering thoughts arise,immediately dismiss them.

Constantly maintain a modest and regretful heart.

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Even if we have upheld true cultivation,we still need to feel that our practice

is shallow and never boast.We should mind our own business

and not the business of others.See only the good examples of others

instead of their shortcomings.We would do well to see ourselves as ordinary

and everyone else as bodhisattvas.If we can cultivate according to these teachings,

we are sure to reachthe Western Pure Land of Ultimate Bliss.

~ ~ ~

To be truly mindful of Buddha Amitabhaand give up attachments to the body,

the false mind, and worldly affairsis great giving.

To be truly mindful of Buddha Amitabhaand not have any greed, anger, and ignorance

is truly upholding precepts.

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To be truly mindful of Buddha Amitabhaand not be bothered by who is right or who is wrong

is great tolerance to insult.To be truly mindful of Buddha Amitabhaand not be distracted by other thoughts

is great focus and diligence.To be truly mindful of Buddha Amitabha

and not have wandering thoughtsis great dhyana.

To be truly mindful of Buddha Amitabhaand not be enticed by any temptation

is great prajna.

Try reflecting on the following: If I still have not givenup the attachments to body, false mind, and worldlyaffairs; if greed, anger, and ignorance still arise in mymind; if I am still bothered by who is right and who iswrong; if I have not eradicated distractions from otherthoughts; if I still have not ceased my wanderingthoughts; and if I am still enticed by temptations;then, I am not truly mindful of Buddha Amitabha.

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Venerable Master Chin Kung

In the Pure Land school, we emulate Avalokitesvara ’scompassion and Mahasthamaprapta's single-mindedness. The “Chapter of the Perfect andComplete Realization of Mahasthamaprapta” in theSurangama Sutra tells us how Mahasthamaprapta andfifty-two fellow bodhisattvas single-mindedlyconcentrated on being mindful of Amitabha Buddhaand on chanting his name from the time they tookrefuge until the time they attain Buddhahood. All theyrelied on was the name of Amitabha Buddha—[as thesutra says] “without the aid of any other expedient, themind will be opened.”

In other words, Pure Land practitioners do notneed to rely on any other method. From their initialdetermination to seek enlightenment until theirattainment of Buddhahood, they only need toconcentrate on Buddha-name chanting—on beingmindful of Amitabha Buddha and on chanting hisname.

How should we practice Buddha-name chanting?Mahasthamaprapta taught us that the key is “the

perfect control of the six senses with continuous pure

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thoughts.” “Pure thoughts” means that when we chant“Amituofo” we should not have any doubts or otherthoughts. The mind must be pure; we must chantwith a pure mind. “Continuous” means that we chantwith no interruption. “No intermingling, no doubt,and no interruption” is the key to success in thepractice of Buddha-name chanting thatMahasthamaprapta taught us. If we practice “theperfect control of the six senses with continuous purethoughts,” we will definitely succeed in our practice ofBuddha-name chanting.

~ Buddhism: Awakening of Compassion and Wisdom,Second edition, Trans. by Silent Voices

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Closing Thoughts

Pure Land Buddhist practice is not confined tolearning about particular Buddhist principles andchanting a Buddha’s name while bowing, sitting, orwalking. Our practice is the development of a calmer,purer mind. It to train us to think and behave as aBuddha would in everything we do.

We strive to achieve this mindset through theprevious practices as well as through less formalpractice. How? By reminding ourselves daily thatwhile all of us have many shortcomings, we shouldonly be concerned with our own. By understandingcausality and not blaming others for the difficulties inour lives. And by realizing that all beings suffer andthat only when we awaken can we truly help others tobe free from pain.

Ultimately, our practice will enable us to haveloving-kindness and patience held equally and joyfullyfor all.

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Wherever the Buddha’s teachings flourish,

either in cities or countrysides,

people will gain inconceivable benefits.

The land and people will be enveloped in peace.

The sun and moon will shine clear and bright.

Wind and rain will appear accordingly

and there will be no disasters.

Nations will be prosperous

and there will be no need for soldiers or weapons.

People will abide by morality and accord with laws.

They will be courteous and humble,

and everyone will be content without injustices.

There will be no thefts or violence.

The strong will not dominate the weak

and everyone will get their fair share.

~ Infinite Life Sutra ~

Dedication of Merits

May the merits and virtuesaccrued from this work

adorn the Buddha’s Pure Land,repay the Four Kindnesses above, and

relieve the sufferings of thosein the Three Paths below.

May those who see or hear of this,bring forth the heart

of understanding and compassion and,at the end of this life,

be born togetherin the Land of Ultimate Bliss.

Ways to Reach Uswww.abuddhistperspective.org

www.abrc.org.au

Australia [61]Amitabha Buddhist Association of NSW

T: 2-9643-7588 F: 2-9643-7599

Amitabha Buddhist Association of PerthT: 8-9306-8120 F: 8-9306-8366

Amitabha Buddhist Association of QLDT: 7-3273-1693 F: 7-3272-0677 E: amtb@amtb-qld.org.au

Amitabha Buddhist Retreat CentreT: 7-4171-0421 F: 7-4171-0413 www.abrc.org.au

Pure Land Learning Center of the NTT: 8-8927-4988 F: 8-8981-3516 E: purelandnt@tchia.com

Pure Land Learning Center of VictoriaT: 3-9891-7093 F: 9891-7093 E: purelandvic@yahoo.com

Pure Land Learning College (Toowoomba)T: 7-4637-8765 F: 7-4637-8764 www.amtb-aus.org

Canada [1]Ottawa Amitabha Buddhist Association of Canada

T: 613-723-9683 F: 613-723-6316 www.amtb-ottawa.ca

Amitabha (Six Harmony) Buddhist OrganizationT: 416-265-9838 F: 905-947-1870 E: amtb6hcan@yahoo.ca

Amitabha Buddhist Society of MontrealT: 514-257-1770 F: 514-525-6846 E: amtbmtl@hotpop.com

Amitabha Buddhist Society of TorontoT: 416-293-0024 F: 416-292-6061 www.infamtbtoronto.ca

Infinite Light Amitabha Organization of CanadaTel: 416-893-3366 Fax: 905-947-1870 www.infamtbtoronto.ca

United Kingdom [44]Buddhist Education Foundation (UK)

T: 171-586-6923 F: 171-794-8594 www.buddhisteducation.co.uk

Hong Kong [852]Hong Kong Buddhist Education Foundation

T: 2314-7099 F: 2314-1929 E: amtbhk1@budaedu.org.hk

Malaysia [60]Amitabha Buddhist Society (Malaysia)

T:03-4041-4101 F:03-4041-2172 www.amtb-m.org.my/emid.shtml

Singapore [65]Amitabha Buddhist Society (S)

T: 6744-7444 F: 6744-4774 E: abss@amtb.org.sg

Singapore Buddhist LodgeT: 6737-2630 F: 6737-0877 E: sbl@sbl.org.sg

Taiwan [886]The Corporation Republic of Hwa Dzan Society

T: 02-2754.7178 F: 02-2754-7262 www.amtb.org.tw

Thailand (662)

Amitabha Buddhist SocietyT: 662-719-5206 F: 662-719-4356

United States of America [1]Amida Society

T: 626-286-5700 F: 626-286-7988 E: amtbla@pacbell.net

Amita Buddhism Society-BostonT/F: 508-580-4349 E: amtb_boston@yahoo.com

Amitabha Buddhist Association of State WashingtonT: 425-251-6822 F: 425-656-9789

Amitabha Buddhist Library in ChicagoT: 630-416-9422 F: 630-416-6175 www.amitabhalibrary.org

Amitabha Buddhist Library of Washington DCT: 202-257-9533 E: amtbmd@hotmail.com

Amitabha Buddhist Society of HawaiiT/F: 808-523-8909

Amitabha Buddhist Society of HoustonT: 713-339-1864 F: 713-339-2242

Amitabha Buddhist Society of MichiganT: 734-995-5132 F: 734-995-5132

Amitabha Buddhist Society of New Jersey, Inc.T: 856-751-7966 F: 856-751-2269 E: njbuddha@comcast.net

Amitabha Buddhist Society of NY, Inc.T:718-961-7299 F:718-961-8039 E:amitabha_ny@yahoo.com.tw

Amitabha Buddhist Society of PhiladelphiaT: 856-424-2516 F: 856-489-8528 E: amtbphila@hotmail.com

Amitabha Buddhist Society of SeattleT: 206-624-9378

Amitabha Buddhist Society at UKwww.ku.edu/~amtb

Amitabha Buddhist Society of USAT: 408-736-3386 F: 408-736-3389 www.amtb-usa.org

Amitabha Educational Center (Hawaii)T: 808-262-5279 F: 808-262-498

Amitabha Society of Las VegasT: 707-252-3042 F: 707-871-3542

Atlanta Amitabha Buddhist SocietyT: 770-923-8955 F: 770-925-0618 E: mietoville@bellsouth.net

Dallas Buddhist AssociationT: 972-234-4401 F: 972-234-8342 www.amtb-dba.org