Você está na página 1de 80

InOneLifetiIe:

PureLandBuddhis

InOneLifetiIe:
PureLandBuddhis

ShiWuling

AmitabhaPubIications

Chicago

VenerabIeWuIingisanAmericanBuddhistnunofthePureLand
scooIofMahayanaBuddhism.Moreoberwritingcanbeoundat
www.amitabba-pubIications.org.

AmitabhaPublications,Chicago60532

2007byAmitabI]aPubIications
PubIished2006

NopatofthisbookmaybeaIteredwitboutpermissionfromtle
pubIisI]er.ReprintingisaIowedfornon-profituse.
PortI]elatesteditioncontactpubIisheI@amitabI]a-pubIications.org

Tl]eTen-RecitationMethodisbasedonta}ksby
VenerabIeMasterChinKung

Chaptersl,3,and4c0ntainexcerptsom

AwakeoeBuddbatnbyVenerabIeWuIing

l5l4l3l256789

lSBN:978-l-59975-357-7

LibraryofCongressControINumber:2006927l7l

TI]eCorporationRepubIicofHwaDzanSociety
2P.)No.333-lSec4.HsinYiR0ad,Taipei,Taiwan
TeI!(886)-2-2754-7l78Fax;(886)-2-2754-7262
E-MaiI:hwadzan@hwadzan.tw

Contents

PureLandBuddhisml

Chanting6
CuItivation8

TbeFiveGuideIines28
DharmaMateriaIs45

VisitingaBuddhistCenter46

ChantingSession48

SupportiveBuddha-nameC}]anting
LivingWi>I58
Wisdomfromt}]eMasters63

CIosingTboughts68

52

PureLandBuddbisn]

Once,theBuddbawasaskedifl]ewasagod.Tbe
Buddharepliedtl]atno,hewasnotagodThenwas
heanangeI>No.Aspirit>No.ThenwI]atwasbeP
TheBuddharepIiedthathewasawakened.Sincethe
Buddha,byhisownassertion,isnotagodwedonot
worshipI]iInWerespectandaregratefuItobimfor
teachingusmanydifferentmetI]odstohelpusfind
tbewaytobeIiberatedfromt}]ecycIeofbirth,deatb,
andrebirtb,and>ikehim,tobecomeperfectIy
enIightened

OneoftbemethodstheBuddbataugl]tisPure
LandBuddhism.ThoughstiInitsformativeyearsin
theWest>PureLandBuddbismiswide>ypracticedin
AsiaanditsrootsextendaIIthewaytoancientIndia.
WegeneraIIythinkintermsofonlyoneBuddl]a:

Sabamuni,whoIivedabout2500yearsagButsince
anysentientbeingcanawakenandinnumerabIe
numbersbave,t}]ereareinnumerabIeBuddhas.

SabamuniBuddba,afterhisenliglItenmentexplained
thathesawnoton}yhispastIifetimesbutaIsohowthe
futurewouIdunfOld.

SakyamunisawpeopIeinourtimehavingmore
l

affIictions,worries,andwanderingtboughts.Our
deep-seatedbad}]abitshavingbecomeevenmore
entrenchedoverthousandsofIifetimeswouIdmake

IiberatingourselvessolelybyourowneffortsaImost
impossible.Heknewthattoendone!sprobIemsand
attainlastinghappinessmanypeopIewouldneedthe
heIpofanotI]erBuddha:Amitab}Ia,theBuddhaof
lnfiniteLightandlnfiniteLife
AlmostaIIoftheteachingsbySakyamuniweretbe
resuItofbisbeingaskedaquestionlnadeparture
fromtbenorm,andknowingwhenthetimewasrigbt,

Sakyamuniinitiatedtheteachingthatintroduced
Amitabhaandhispureland.Thisspontaneous
teachingbySakyamuniiswhatmakestbisteacbingso
special
lnthisteachingSaIIamunirecountedhowtbe
bod}]isattvaDharmakara,afterwitnessingtbesuffering
ofsentientbeings,spentfiveeons(anincredibIy>ong

periodoftime)studyingaItheBuddhaIands.
DharmaIKaratbenmadeforty-eigbtvows,tbefuIfiIment
ofwhicbwouIdcreatetheWesternPureLandof
UltimateBIiss.Hedeclaredthathewouldnotattain

BuddhahoodunIesshisvowsfOraperfectpureland,

whereaIlbeingswouldadvanceaIongtbeBuddhist
2

pathandneveragainfaIIbackintosamsara,were
accomplisbedOncet}]esevowswereaccompIis}]ed
DharmakaraBodbisattvabecaIneAmitabhaBuddha.

HeisnowspeakingtheDharmainhispureIandand
heIpingaIwboaretruIysincereintheirvowstobe
rebornthere.

WithheIpfromAmitabha,wedonotbavetorely
soleIyonourselvestoattainen}igbtenmentaswe
wouIdwitI]othermethodslnPureLandBuddbism,

wereIyonthecompassionateBuddhasand
bodbisattvastoheIpus.Thus,reIianceonseIfandon
anot}]erarecombinedaswerequestbywayofour

mindfulchantingthatAmitabhaBuddha,througbthe
strengtbofbisvows,I]eIpustobereborninhisPure
Landaswebreatheour}astbreathinourpresent
body.
Amitabhaalsovowedt}]atonceweattainthis

rebirtILwewilIa|waysprogressinourpracticeand
learning.WewiIIbeabletocontinueourpracticein
bisPureLandor,whenwecboosereturntothisand

otherworldstobelpotl]ers)withoutbeingaffectedby
unfavorabIeenvironmentsorourformerbadhabitslf

wewish,wewiIIbeabIetodothisbeforeweattain

supremeenIightenment.
3

DuetoAmitabhaBuddhasmeritsandvirtues,and

thegoodnessofalItbebeingsthere,bisPureLand
I]asinnumerablewondersandadvantages,aIIofwhicb

arisefromthegreatvows,deeds,andpurityofalIthe
beingsthere.TI]roughbisvows,Amitabhahe}psaII
beingscreatetbecausestopIanttherootsof
goodness.Withhisdeeds,l]ecreatestheconditions
forbeingstoaccumuIatemerits.Withhispurity,}]e
hascreatedaperfectIand-onet}]atisfree{rom
anger)andintoleranceltisaIandofpeaceserenity
andequaIitylncomparison,ourworIdisoneof
deIusionandsufferingfiIedwithworry
PorcountIesspeopIe,PureLandpracticeisthe
mostsuitabIeforseveraIreasons.First,itisreIatively

easytopracticeinaImostanyenVronment:aIone,
witbotherpractitioners,orevenamidthehustIeand
bustleofeverydayIife.Second,therearenodifficuIt
entry-leveIcriteria.Evenifonesabilitiesand
knowledgearemodestwithbelief,vows,and
practice,wewiIlbereborninthePureLand.
BeIiefmeansthatweneedtobeIieveinthe

Buddhasandtheirteachings,andincausaIity.We
needtobelieveinourseIvesandthatwebavethesame

truenatureastheBuddha.WeneedtobeIievethatby
4

IivingamoraIIifeandbeingminduIoAmitabIa
BuddhawewiIIbebornintotheWesternPureLand
andbecomeaBuddbainoneIifetime.

AndtI]ird,duetotI]evowsofAmitabha,

achievementthrougbthismetbodcanbeattainedmore
quicklyandmoreeasilythanwithotI]erpractices.We
canunderstandthisbettertI]rougI]ananalogy.We
cometoarivertbatwewisbtocross.Wecanswim

acrossbutourbaggageisveryheavyandtI]ewateris
treacherousIydeep.
AIternativeIy,wecangetonaboattbatwillquickIy
andsafelytakeusandourbaggagetotheother
sbore.SymboIicaIIytI]eothersI]ore}#isthe
aclievementoenlightenment.Thebaggagewecarry
isourdeep-seatedbadhaI)itsandnegativekarmas
accumuIatedoveruncountabIeIifetimes,andtbeboat

isAmitabhaBuddha|scompassionatewiII.Theticket
toboardtheboatisbeIieftI]esincerevowtobe

rebornintl]ePureLand,andpractice,whicI]incIudes
leadingamoraIIifeandmindfulIycbanting
MAmituofo.

Chanting
T}]esimplestwaytopracticePureLandisbycbanting
AmituofO,whichisAmitabbaBuddhainCbineselt
doesnotmatterwhetberwecbantinChineseorany

otherIanguageasIongaswedoitproperIy.Wbenwe
chantthesoundofAmituofOarisesinourminds.And
asweutterAmituofO/}ourmindsconcentrateonand

embracethatsoundWhiIechanting)dososincereIy
andcontinuousIy.
Asonekeepschantingandthemindfocusesontbe
soundofAmituofo>errantthoughtsarereplaced
withpurethoughts.lnthisway,wealsocreateless
negativekarma.AfterAmitabba}]asbeeninourmind
continuousIyforaIongtime,ourtruenature-our
Buddha-nature-wiIIgraduaIIybeuncovered
ltissimiIartoacbildrememberingadearlyIoved
one:amother,father,orsomeoneequalIyclose.The
dearIy}ovedoneisaIwayswithhim,alwaysinhisheart.
Likewise,heisaIwaysinthedear>ylovedone|sheartandneverforgotten.Inasimilarway)Amitabhais

aIwaysthinkingofuswaitingfOrustoreachouttohim
sothatbemayrespondtous.
AmitabhaBuddhaistbewiseandcompassionate
6

teacherwhounderstandseverything,andwhois
aIwaystbinkingofusIifetimeafterIifetimeafter

Iifetime.WearethestudentswhoaretryingtoIearn
andtopracticejustasagoodteacherIistenstothe
calIsforbeIpfromastudent}ookingfortberight
answersifwehaveunwaveringbeIief,vowtobe
reborninthePureLandandsincereIypractice,
Amitabhawil}respondAIlwel]avetodoiscbantbis
namemindfuIy.
WhenwechanttothepointofsingIe-mindedness
withtbesoIethougI]tofAmituofo,wesuccessfuIy
formaconnectionwitbhim-infact,webecomeone
witbbim.lnt}]atinstantweareinthePureLand-far

tothewestanddeepwitbinus.
AswebreatheourIastbreatI]inthisworId,ifwe

canformt}]isconnectionformthisonenesswith
<Amituofo/lwewiIattainournextrebirt}]intbe

WesternPureLandandleavesu{feringbeI]indAnd
oncethere,wewiIIhavea}lthetimeweneedto

continueourpracticeandIearning,forwewiIbein
thecompanyofAmitab}]aBuddhaandaIthe

bodhisattvas.TheywiII]eIpusIearnaItbewaysto
wiselyandcompassionateIyI]eIpotherbeings.

CuItivation

OurpracticeofcbantingAmituofocanbedone
anywhereanytime.Butifwewishto}]aveaspecial
pIaceforpracticeinourhome,wefirstneedtodecide
wherewewouIdlikeittobe.AseparateroomisideaI
butwbent}]isisnotpossibleaquietandcomfortable
spotwilldo>ustasweIlltisalsoadvisab>etochoosea
settimeintI]eday,perhapsearIyinthemorning
whenthemindisstil}reIativeIycaImoratnightasyou
arewindingdownomaIongdayandwisbtoetgo
ofanythingtI]atistroubIingyou.
Whensettingupyourgongzbou(thetabIewhere
youpIacetheBuddhaimageincense,andother
practiceaids)pIaceonIyob>ectsthatre>atetoyour

practiceonitnoteverydayobjectsApartfrom
creatingarespectfulatmosphere,thiswilIbe
beneficialtoyourconcentration.Youcanusea

booksheIfifspaceisIimited;however,itisbesttonot
pIaceobjectsotherthanDharmamateriaIsorbooks
abovethissheIf.lfthegongzbouneedstobepIacedin
yourbedroom,donotpIaceitattbefootbutratherto
thesideofthebed.

AsimplearrangementwouldbetopIaceastatueor
8

pictureofAmitabhaBuddhaaIoneoraccompaniedby
twobodhisattvasonthegongzI]ouwithacIean
containerofwaterinontofAmitabha.Lookingat
theimageofAmitabha,youwouIdplace
AvaIoMesvaraBodhisattvaontI]erightsideand
MahastbamapraptaBod}]isattvaontbe>eftsidelfyou
havedifficultyinobtaininganimage,youcancontact
oneoftbesocietiesIistedatthebackoftbisbookto

requestapicture.lfitisnotpossibletoobtaina
statueorotherimages,youmaysimpIywrite
AmitabbaBuddhaonapieceofpaperandp>aceit
bebindthecontainerofwater.

Ifyouareinasituationwhereeventbisisnot

possibIejustfocusquietIyonyourpractice
Motivationiswbatisimportant.Asincerewishto

chanttoimproveoneseIfandtoheIpothers,isthe
mostimportantrequirementforpractice.
Symbo}ismandUse

TheimageoftheBudd}]asyInbolizesourtruenature,

thesamenatureasthatofalIBuddhas.Tbeimagesof
thebodhisattvassymbo>izeunderstandingandpractice.
Mahast}]amapraptaaIsoknownasGreatPower
9

ArrivedBodhisattva,symboIizeswisdomand
Avalokitesvara,aIsoknownasGreatCompassion

Bodhisattva,symboIizescompassion.Wisdomand
compassionarecomplementaryandneedtobeused
togetber.

IfusingastatueyoucanpIaceitonastandorbox
toeIevateitabovetbeotherob>ects.Tbestatueand

bodhisattvaimagesarepIacedattbebackoftbe
gongz}]outoformthefocalpoint.
WaterrepresentspurityandstiIIness.Ourminds
needtobeaspureandcalmaswaterasweIasvoidof
greed,angerandignorance.ThiswilIenabIeusto
interactwit}Iothersandsituationswithasereneand

nondiscriminatorymind,whic}]viewingeverything
impartiaIyrefIectseverythingcIearIybutnonjudgmentaIIyikeamirror.
WhensettingupyourgongzI]ou,useanewcupor
glassfOrtbewater.TrytouseacIearglasscontainer,as
seeingtlewaterwiIIremindyouowhatitsymbolizes.
PIacethecontainerinthecenterofthegongzhouand
changethewaterregularIy.Thetraditionaltimeto

cbanget}]ewaterisinthemorning.lfthisdoesnotfit
intoyourmorningroutine)youcaninsteadchangethe
waterwbenyoudoyourdaiIychanting
l0

IncensesymboIizesself-disciplineandtraining
whichwiIawakenourwisdomandcompassion.
Whenlitteincenseistransformedomsomething
hardandunyieldingintothefragranceoftheDharma,
thetruththatteachesushowtoendsufferingand
thusfindlastinghappiness.PlacetheincensehoIder
infrontofthewate

P}owersrepresentcausaIity.Oureverythought
word,anddeedarecausesthatwiIlbearresultslfwe

wishtohavegoodresuItswemustfirstpIanttheseed
tocreatetbecause.Also,flowerscanservetoremind

usofimpermanenceforasbeautifuIasflowersare,
theirbeautyissbort-Iived.Notbinglastsforever.
Everyt}]ingisimpermanent.
P>owersmaybepIacedatthefootoftbeBuddha
imageortotheside.ApottedpIantorsilkfIowerscan
beusedinsteadofcutHowers.Changethemwhen
tbeyareno}ongersuitabIefort}]egongzbou.
CandIessymboIizewisdomandbrightness

iIIuminatingthedarknessofignorance,justasasing}eIit
candlecanilIuminatearoomtbathasbeendarkfOr

thousandsofyears.ThecandleaIsorepresentstheactof
givingasitgivesofitse>fsothatotbersmaysee.
ApairofcandIesmaybeplacedonbotbsidesof
ll

tbegongzhouarrangement.Porsafety,youmayuse
IampsinsteadofcandIes.AIso,tberearesmaII
battery-operatedcandIestbatserveasasafe,yet
fitting,aIternativetocandIes.
FormsofPractice

Tobeginourpracticeweputourhandstogether
paImtopaIminfrontofourheart.Pingersarealso
pIacedtogetherwithoutanyspacebetweent}]em.
EyesarefocusedonthetipsofthemiddIefingers.
E}bowsaresIightlybent.T}]eheadistiItedslightIy
down.TI]ismovementisusedtoexpressrespectand
iscaIIed/jezanginChinese.Besidesbeingusedto
symboIizethemindwithoutwanderingthoughts,itis
alsousedtoexpresstheonenessofthetruenature.
Itistraditiona}tobeginpracticewitbasimpIe
ceremonythatincIudesbowingtotbeBuddha.
Bowing,aIsocaIIedprostrating,isourwayofsbowing

respectandcanservetopurifythethreekarmasof
body,speecb,andmindwI]enitiscombinedwit}]
chanting.SincetbispracticecanbedifficuIt
pbysicaIIyforpeopIewhoareunaccustomedtot}]e
movements,itisacceptabIetodoastanding}]aIfbow
l2

insteadofafuIbowtothefIoor.

Whenreadytobeginapracticesession,doahaI
bow,threefuIIbows,andaI]aIfbow.BothforlnswiII

beexpIainedindetaiIinfoIowingsections.WitI]this
bowing1wepayrespec[totheBuddhaandInentaIIy
preparetobeginourcl]anting.HavingdonetI]is,we
maynextIigl]tanincensesticlKifconditionsaIow,
andtbentakeupourposition.
Sitting

AssumeacomfortabIepositiononameditation
cushionorstooIoronacI]air.Useacushion,eitI]er

ontbeHoororyourcbair,thatissIantedsotbebackis
sligI]tIy}]igherthantI]efrontoftI]ecushion.Tl]iswiIl
incIineyourpeIvisforwardandprovidebettersupport.

WhensittingonthefIoorwitl]acusbionyoumaydo
soinafuIIorpartiaIIotuspositionoryoumaycross
yourIegs.lftispositionispainuI,itmaybemore
comfortabIetouseameditationstooIorhigber
cushion.SittingontbestooIandplacingone}slegs
underitinasimuIatedkneeIingpositionistbeusual
position.lfsittingonachair,pIaceboththesoIesof
botbfeetontheflooraboutafootapart.
B

Tositina>otusposition,sitontbecushionandtry

top>acethetopofyourleftfootonyourrightthigh
Next,placeyourrightfootonyourIeftthightoforma
stab>eseat.TbebackandsbouldersshouIdbeerect

butrelaxed.Iftbisistoodifficultasitisformany

people,trytbehaIfIotusposition,inwhichyouraise
on>yonefootontoathigb,andresttheotherunder
theoppositetbighOrsitcross-IeggedPlease
rememberthatitisnotnecessarytoforceyourselfto
sitinanunfamiIiarpositionthatistoopbysicaIIy
demanding.

Trytodeterminewbetheryourdiscomfortissimply
theresultofsittingstilIinadifferentpositionfrom
whatyouareusedto,orduetotakingupaposition
tbatis>usttoodifficultorpainfulltismoreimportant
tofocusonsubduingourpointIess,wandering
thougbtsthanonsubduingbodiesthatarenotusedto
sittinginunfamiliarways.

HoldyourhandsonyourIapwithtbebackofthe
rigbthandrestingonthepaImoftheIefthand,and
withthumbtipsslig}]tIyraisedandlightIytouching.
Eyesmaybelightlyc}osedorsIigbtlyopen.Ifyoufeel
drowsywhenyoureyesarecIosed,openthemsIigbtIy.
Postureisveryimportant,sosituprightcomfortab}y
l4

withoutsIumpingorIeaning{orwardHoIdtheheadat
aslightdownwardtiItwitl]thecl]inpuIIedinjusta
littIe.lnthisposition,begincI]antingAmituofo)
a}oudorsiIentIy.
Breatbeinthroughtbenose,puIIingtheairdown
intothedeepestpartoftheIungswbiIedistendingthe
diaphragmandtI]ensIowIvbreatheoutt}]roug}]the
nose.BreathingshouIdbenaturaI.Trytouseyour
diapbragmtopuIltheairdeeperintoyourlungsinstead

ofbreathingshaIIowIy.lnsiIentchanting,tbetipofthe
tongueligbtlytouchesthebackoftI]eupperteeth)and
teethandIipsareheIdasusuaI.ShouIdersareleveIand
elbowsareheIdsIig}]tIyawayfromyoursides.
Ifyouarenotyetaccustomedtosuchpracticeand
experiencediscomfortsuchasIegcrampssIowIy
moveyourIegsintoapositioninwhichyouaremore
comfortabIe.ltisbesttokeepinitialsessionsshort:
tentofifteenminutes.SessionsmaybegradualIy
lengt}]enedasyoubecomemoreusedtothepractice.
ltisbettertodoashortperiodofchantingthannot
doitataIlYoumayusewaIkingorbowingtocalm
bothmindandbodybeforeyoubeginyoursitting.
Continueyourc}]antingasyouvarythephysicalforms
ofpractice.
l5

Walking

WecanpracticewaIkingindoorsoroutdoors.This
practiceisexceIIentformindfuInessasweIasfor
caImingdownbothmindandbody.WeareusuaIyso
wrappedupinrusbingfromonepIacetoanotherthat
beforewecansitquietlyweneedtogentIyslow
ourseIvesdown.Tbus,itisoftenheIpfuItobegina
IongercbantingsessionwitbwaIkingbecausethis
belpstomakethetransitionomIurriedeveryday
actiVtiestoourpractice.

UnlikeourusuaIwaIkingasameanstogetfromone
placetoanother,oftenquicMyandwithoutanyreaI
senseofwbereweare,ourpracticeofwaIkingw}]iIe
chantingissIowanddeliberate.WhiIewedonot
becomeabsorbedinoursurroundings,wedoremain
awareofwhereweareandwhatisbappeningaround
us>deaIy,weremainalertbutarenotdistractedby
activitiesaroundus.

IfyourareaforwaIkingislargeenough,youcan
waIkinacircIe.WhiIewaIkingslow}y,beawareof
IiftingandpIacingyourfeetupontheHoorortbe
eartb.lnsteadoftheusuaIhurriedimpactonthe
surfacewearewaIkingon,thefootshouIdgentIy
l6

touchit.KeepbodymovementssmoothandIithe,as
witbtaichimovements.Duringthispractice,hands
arebeldatsIigI]tlylowerthanwaistIeveIinfTontof
us,withthebackoftherightI]andrestingonthepaIm

oftheIeftandwithourtbumbtipsIightIytoucbing
WaI<c}ockwise,astbishasbeenthecustomsincethe
timeoftheBuddI]a.

TI]erearetwobasicformsofourwaIking>nthe
fasterform,IiftyourrightfootofftbeHoor,orground,
andmoveitforwardandpIaceitonthefIoorasyou
cbantA(pronouncedasab)Thenrepeatthe
Inovementwitl]yourIeftfootasyouchantmi)
pronouncedasMmeStepagainonyourrightfootas
youchanttuo(pronouncedastuaw)andtbenon
theIeftfootonfo(pronouncedas(lfawI)>nthe
slowermethod,steponyourrigbtfootasyouchant
AandsowysIiftyourweigbtomyourheeltoyour
toesasyouchantlni.Tbensteponyourleftfooton
tuoandsIowIysbiftyourweightfromyourI]eeIto
yourtoesasyouchantfo.
lnbot}]forms,aIImovementsshouIdbedeIiberate

andcarefulWbiIeweusuaIystepontherightfoot
firstpeop>eatothercentersmightstepontbeIeftso
ifyouattenddifferentcentersyouwiIlneedtosee
l7

howtheydotheirwa>kingmeditation.
Duringthewalking,ourcI]antingmaybedone
aloudorsiIentlytoourselves.WhetheraIoudorsiIent,
listentoandfocusontbesoundofyourchanting.
Wa>kingmaybeusedtobreakuplongerperiodsof
sittingorasthesoleformofpractice.Duringretreats
orreguIarcbantingsessions,somecentersusewaIIdng
meditationmoreoftensinceiteffective}ycountersthe
drowsinessandstiffnessthatcanarisefromproIonged
periodsofsitting.
WecanaIsodoourwalkinginareIativelysmaIler
flatpathareaofabouttwentyyardsorso.Wbenyou
reachtheendofthewaIkingarea,pauseandtben
turnslow}ytoyourright.Standforafewsecondsand
thenresumewalking.Whetberwalkingonthepatb,
pausing,orstandingstiI}foramoment,remain
focusedonyourchanting.
Prostrating

Webownottoworshipbuttopayourrespectstothe
Buddhaforteachingus,torecognizetbeBuddbanaturethatisinhimandinal}beings,andtopractice
bumiIitybytouchingthefloorwitbourhead.
l8

lfwearefocusedandsincereinwhatwearedoing,
wewiIbecIeansingthethreekarmasofbody,speech
andmindPorexampIe,aswebow,ourbodywi}Ibe
movingaswecbantandwitheacbbow,wewi
purif\/someofournegativekarmawehadcreated
tbroughourformeractions.Aswet}]inkAmituofo
wewiIIpurifysomeofoureviIkarmacreatedbyour
pasttboughts.AswechantAmituofowewipuri
someofourpastharmfuIspeec}].Inourchanting,we
pronounceeacbsyIabIecIearIyanddistinctIysothat
wehearthechantwhetl]eritisvoicedorsilent.

RegardIessofwhetherwechantwbenwaIking,sitting,
orbowingourfocusingont}]eBudd}]asnamewilI
decreaseoureverydayworries.EventuaIytheywiIIbe
eliminated.

Tobeginbowingstandwithyourfeetpointing
sIightIyoutwardina(V)andyourheelsafewinches
apart.PIaceyourhandsinthehezangposition,Iook
downattbetipsofyourmiddIefingers,andslig}]tlytiIt
yourbeaddown.Keepingyourneckstraight,sIowly
bendforwarduntiIyoubavebentoveraImostforty
degrees.Then,bendatthelmeesand,whilebolding
yourIefthandinthesan]epositionatchestIeveI,move
yourrighthandtowardthefIoorsothatitwilIsupport
l9

youasyourbendingkneescompleteIoweringyouto
theground
Whenyourrigbtbandtouchesthegroundbring
theleftbandtothegroundasweIIbutaboutsix
inchesabeadoftberigbt.BesuretopIacebotI]hands
onthefIoorsotheywiIIbeinfrontofyourheadwhen
ittouchesthefIoor.Withthissupportofbotbhands
ontI]egroundcontinuebendingyourkneestotbe
grounduntiIyourkneesareonthefIoor.Yourright
handshouIdbejustinontandsIigbtIyoutsidethe
edgeoftherightknee`andtheIefthandstiIaheadof
theright.Porthosewithproblemsinthewristor
joints,orwhofeeIunsteadyduetophysicaIconditions
youmaypIaceboth}]andsdownattl]esametimeto
formabettersupport.
Next,fIexyourfeetsothatthetopsofyourfeetare
restingontbeHoorandyourtoesareaImosttouching
eachother.YourlowerIegsand{eetwilInowbe
restingonthefIoorandyourbuttockswiIlberesting
onyourIegs.
MoveyourrighthandtoapositionleveIwithyour
leftandangleyourhandstowardseacbotbersoyour
lowerarmsandhandsformaninvertedVwitbout

thehandstouchingoneanotherandwithyourpaIms
20

down.ContinueIoweringyourupperbodyuntilyour
forebeadtoucbestI]efIoor.Atthispoint,sIowIyand
suppIe}ymakeaIoosefistwitheachhandandt}]en
turnyourhandsoversot}]eyarepalmsupwitl]fingers
verygentIycurIed.Positionyourhandsasifofferingto
boIdtheBuddhawithyourhands.TI]isisthefinaI
positionintbefuIIbow.Yourforehead,forearms,
knees,IowerIegs,andfeetwiI}nowberestingontbe
f}oor.KeepyoursIigbtIycurvedbackparaIeltothe
fIoor.DonotpusbyourstomachdowntherebypuIing
tbemiddIeofyourbackbonedown;keept}]eback
gentIycurved
ToraiseyourseIfrepeatthebowinreverseorder.
Slow>yturntheI]andssotbeyarepaImsdown
Changethepositionofyourfeetsoyourtoesareon
tbegroundandyourfeetarereadytosupportyouas
yourise.ThenpuIIyourrighthandtowardsyourbody

afootorsoandthiswiIIbeIptostraightenandraise
yourtrunklfneededpuIIyourIeftI]andtowardsyour
bodyuntiIitismoreIeveIwithvourrigbtbandthen
usingbotbhandspushyourselfup.Continuerising
andstraighteningupuntiIyouareagainstanding
uprightwithpaImstogetberatchestlevel
BeginwitI]onIyafewbows,bowingsIowIyand
2l

gentIywbilebeingmindfuIofyourmovementsand
gradualIyincreasethenumberyoudo.Ifpossib}edo
thispracticewbileachantingmachineorCDis

playingYoumayremainintbefulIbowpositionfor
severalsecondsuntilyoubegintorise.
DedicationofMerits

UponcompIetionofourchantingweformallydedicateourmeritstobeingbornintotbePureLandby
recitingthefoIowing:

Maythemeritsandvirtuesaccruedfromthiswork
adorntheBuddha)sPureLand,

repaytbeFourKindnessesabove)
andrelievethesufferingsofthose
intbeThreePathsbelow.

Maythosewhoseeorhearofthis,
bringforththeheart
ofunderstandingandcompassionand,
attheendofthisIife,

beborntogetherintheLandofUltimateBliss.

22

ThePourKindnessesaretbeThree>ewels(the
BuddhatheDharmaandtheSangha)parentsteachers,andaIlbeings.AttheinitiaIIeveIofunderstanding,
theThreePatbsbeIowarethoseofanima}s,bungry
ghostsandbeIdweIlers.Intbecyc>eofrebirt}]>these

tbreearebelowtboseofhumans)asuras,andbeavenIy
beings.
ButatahigherIeveIofunderstanding,theThree
Pathscanbeviewedastl]eRealmofDesire(our
wor>d)tbeRealmofPorm(w}]erethelesserdeities
dweII)andt}]eRealmofForm>essness(wberethe

higherdeitiesdweIl)UntiIonetranscendstbecycle
ofrebirth,oneisstiIboundtorebirthwithinthebeIl)

hungrygbost,animaI,buman,asura,andbeavenIy
pat}]s.Yes,evenforthoseintheheavenIyreaIms,
whereexistenceistruIywonderfuIsuchexistencewi
onedayendandsufferingwillreturn.
Nianju

Anothermethodforpracticeistousenian/uormaIa.
Thesearewornaroundthewrist.lntbismet}]od,we

reciteAmituofo>onceaswegentIymoveeachbead
towardsuswithourt}]umbAswepractice,our
23

thougbtswiIinitiaIybeonthebeads,butgradually
wewillbeabletofocusmorefirmIyonourchanting
ThismethodisparticuIarIyhelpfuIduringtheday
whenwecanfindsometimetochant,especiaIy
whenwewishtoreturntothesenseofserenitytbat
ourchantingbrings,orwbenweencounterstressfuI
situations,andsoon.

Nianjucomeinsinglewristlengt}]sofvarylng
numbersofbeadsoraIongerlengthofl08beads.This
Iongernian>uwiIIusualIyhavethreesmaIIerbeads
evenlyspacedalongtbestringandone<(motherbead
Thet}]reesmaIerbeads,usuaIyofadifferentcolor,
symbo}izet}]efoIIowing:theBudd}]a,whorepresents
awakening;theD}]arma,whicbrepresentsproper
Vewsandunderstanding;andtheSangha,wbicb
representsharmonyandpurityofmind.
Nian>ubeadsareoftenmadefromtheseeds>wood,
orrootofaBodhitree,orfromothernaturaImateriaIs

IikegemstonesordifferenttypesofwoodNatural
materiaIslikewoodandseedsdarkenanddeveIopa
beautifuIlusteraswepractice.
lfthemotberbeadofyournianjubasaBuddha

image,donotuseitforyourchanting.Stopatthe
beadbeforeitandreversedirectionsoyouaremoVng
24

intheoppositedirectionlntbePureLandtradition)

mostnian>udonotI]aveaBuddhaimage>sowe
continueourchantingandpassthemotberbeadin
t}]esamemannerastheotberbeads.

AudioAids

ManypractitionersIiketouseachantingmacbine,

whichisasmaIIplasticboxtbatcontainsacomputer
chip.Thec}]ipcontinuousIypIaysc}]antingmusicand
aIowsustoaIwaysI]avethecI]antingwithus.
AIthougbwemaynotconsciousIyfocusonthesound
oft}]ecI]anting,themacI]ineservesasanexceIentaid
tokeepthesoundatleastonaIowerIeve>of
awareness,readytorisetoourconsciousness
wheneverwewish

CDsareaverygooda>ternativeandtbecontents

canbetransferredeasiIytoMP3pIayers.CDsmaybe
requestedfromAmitabI]aBuddhistsocietiesandPure
LandLearningCenters.CI]antMP3scanalsobe

downloadedfromwww.amitabha-gaIlery.org

25

Ten-recitationMethod

ThissimpIe,convenient,andeffectivewaytopractice
BuddhanamecbantingisespeciaIysuitablefortbose
whofindthattheyhavelittletimeforcuItivation.The
chantingheIpsustobemindfuIofAmitabhaBuddha.
Itbringsusjoy.
Webeginwbenwewakeup.Situpstraightand
cIearIychant<Amituofotentimeswithacalmand
focusedmind,aIoudorsiIently.Werepeatthiseight
moretimesthroughouttheday.Eachtimewechant
Amituofotentimes.Thischantingcanbedoneby
followingoneoftwoprograms.Pleasechoosetheone
thatisthemostsuitableforyourcircumstances.
Oneprogramistochantuponwakingup,before
andafterbreakfast,beforework,beforeandafter
>unchbeforeandafterdinnerandbeforeretiring.

TheotherprogramistochantuponwakingupbefOre
breakfast,beforeandafterourmorningswork,before
lunchbeforeandafterourafternoonswork,before
dinner,andbeforeretiring.

ThekeyisreguIarity;disruptionofthispracticewilI
reduceitseffectiveness.Whenwereciteconsistently

withoutinterruption,wewil>soonfeeIanincreasein
26

ourwisdom,serenity,andpurityofmindDiIigent
practiceofthismethodtogetherwithunwavering
beIief>vowsandIiVngamoralIifecanensure
fuIfiIlmentofourwis}]toreachtheWesternPure
Land

27

TbePiveGuide>ines
TbePiveGuidelinesformtbefoundationandarethe

wayweprogressinourpractice.Theyarefirst,the
T}]reeConditions;second,t}]eSixHarmonies;tbird,

t}]eThreefoldLearning;fourth,theSixParamitas;and
fifththeTenGreatVows.Webeginourpracticewith
thefirstguideIineoftheThreeConditionsand
gradualIyprogressfromthere.
MasterChinKungextractedtheseguideIinesfrom
thefivePureLandsutras,wbichconsistofthree

sutras,twochaptersomsutras,andonetreatise.Tbe
PureLandsutrasandtreatiseare:

l.ThehHnireLifbSu[ra
2.TheAmirab/>aSunH
3.ThesaizaonSutm

1.SamantabhadraBodbisattvaIsConductand
Vows!,fromtheAvatamsakaSuna

5.MThePerfectCompIeteRea}izationof
MahasthamapraptaBodhisattva,fromthe
SbumngamaSunH
6.TbeRebirtbeae

28

TheThreeConditions

lnthebeginningofthesualizaonSu,Queen

Vaidebi)haVngencounteredoverwheImingfamiIy
misfortunesandhavingt}]ustruIyexperienced
sufferingentreatedSakyamuniBuddba)<<TheworIdis
fiIledwithsuffering.Isn!ttbereabetterp>ace,aworld
withoutevil?Iwishtoberebornthere.>)Tbroughhis
transcendentaIpowers,theBuddhacompassionateIy
displayedaIItheBuddhaLandsinthetenquarters<of
theuniverse>forhertoobserveandchoosefrom.As

SakyamuniBuddhaexpectedshecboseAmitabba
Buddba>sWesternPureLandalsoknownast}IeLand

ofUltimateBIissandrequestedSakyamuniBuddha
toteachherhowtoattainrebirththere.

BeforetheBuddhastartedontherequired
practicesforrebirthhetaughthertopracticethe
ThreeConditionsexplainingthattheywerethetrue
causesofpureactivitiesofaIIBuddhasofthethree
timeperiods.ThisimportantstatementteIsustbat

aIIBuddhasoft}]et}]reetimeperiodsofthepast,tbe
presentandthefuture,reIyontheTbreeConditions
asthefOundationfortbeircuItivationandattainment
ofBuddhahood.

29

The FirstConditionis;

3.

BefiIialtoandproVdeforparents
BerespectfuItoandserveteachers
BecompassionateandnotkiI>anyIiVngbeings

4.

CultivatetI]eTenVirtuousConducts.

l.
2.

PhysicaIlywearetoreainomkilIing
stealing,andsexualmisconduct.VerbaIIywe
aretoreainfromIying,harsbspeecb,divisive
speech,andenticingspeecb.MentaIIy,weare
toreainomgingrisetogreed,anger,and
lgnorance.

TheSecondConditionis:

5.TaketbeThreeRefuges
6.Abidebytheprecepts
7.Behaveinadignified,appropriatemanner
TbeThirdConditionis:

8GeneratetheBodhimind

9.Believedeep}yincausaIity
l0.StudyandchanttheMahayanasutras
ll.Encourageotherstoadvanceonthepathto
enIightenment

30

TbeSixHarmonies

TheSixHarmoniesareguideIinesthatwillenabIeus
togetaIonginasangha,whichistheBuddhist

communityoffourormorepeopIemonasticorIay,
whopracticetI]eteachingstogetber.TheSix
Harmoniesare:

l.HarInonyinhaVngtI]esameVewpoints
2.Harmonyinobservingthesameprecepts
3.HarmonyinIiVngtogetber
4.HarmonyinspeakingwithoutconHict
5.HarmonyinexperiencingDharmabliss
6.Harmonyinsharingbenefits
PirstisbarmonyinhavingthesameVewpoints,
whic}]meansestabIishingconsensusesinagroup
Thegroupmembersmustup}]oIdtbesameprincipIes
andmethodsthattheyarestudyingandpracticingfor
barmoniousgroupcuItivationlfwewantastabIe
society,everyoneneedstogetalongwitboneanother.
OnIyharmonycangraduallydrawtogetherand
eventualIyminimizethedifferencesinouropinions,
ideas,andwaysoflife.Thenequalitycanbeacbieved,
andfinaIIy,happiness.

3l

Secondis}]armonyinobserVngthesameprecepts.
Whenwe>iveandpracticetogether,weneedtohave
rules,orelsetherewiIbedisorder.TberuIesincIude

tbepreceptssetbytheBuddha,whicbvarydepending
onwhetberitisaIayoramonasticsangha.The
fundamentaIpreceptsaretbefivepreceptsforaIay
sanghaandtI]emonkornunpreceptsforamonastic
sangba.InadditiontotheBuddhistprecepts,Iawsand
IocaIcustomsarealsotobeobserved.

ThirdisbarmonyinIivingtogetherasagroupTbe
purposeofestabIishingacuItivationcenteristohe}p
everyparticipantinthegroupsucceedintheir
practice.LivingtogetI]erinagroup,practitionerscan
supporteachother.
PourthisharmonyinspeakingwithoutconHict.By
reducing,andideaIyeliminating,disputes,peopIewiII
bebetterabletofocusontheircuItivation.PeopIe
whotalktoomucboftencreateprobIemsfor
themselves.Misunderstandingscanariseasthe
IistenertakestoheartacareIessremarkoft}]e

speaker.Tbus,acareIessspeakerunknowingIyincurs
manyenmities,whichgiverisetofutureretaliation.
Tbisiswbyitisbestto,ITa|kless;chanttheBuddha>s
namemore.ITbelesswespeakthefewerprobIems
32

wewiIIbave.ltisbestthatwespeakonIywI]en
necessary.

FiftI]isharmonyinexperiencingDl]armabIiss.
Wl]enweIearnandpracticeaDharmaDoor,tbe
basicacl]ievementtbatwesl]ouIdattainisI]appiness.
IfwefeeIunbappyinourpracticethenwebave
encounteredaseriousproblen].TbisprobIemIiesnot
intbeBuddbasteachings,butinthewaywepractice.
WemayeitberhavedonesometI]ingtbatgoesagainst
tI]eprincipIesoftheteachingsorappliedtl]e
principlesincorrectIy.Otherwise,tberesuItswould
graduaIybecomeapparentasweIessenoursuffering.
WitheacI]passingday,wewouIden>oygreater
bappinessandfreedom.Thisshowst}]atweare
progressinginourpractice.lfwearenotachieving
this,weneedtoreflectfindourmistakes,andt}]en

correctt}]em.Wecanthenthustrulybenefitfromour
practice.

SixthisharmonyinsI]aringbenefits.lnthesangba,
everytbingisshared{tlirIyandwbeneverpossible,
equaIy.lnthisway,everyone}sbasicneedswilIbemet.
SpecialneedsareaIsotobeconsidered.Understanding
thateverythinginthesanghaisanoffering>notbing

33

sbouldbewasted.ThiswiI}insurethatfUtureneedswill
aIsobemet.

TheTbreefoldLearning
ThethirdoftI]ePiveGuidelinesistheTI]reefoId

Learning.Tocounteractt}]eprobIemsoftbepeopIein
ourworldandage,theBuddhataught:
l.Mora|self-discipIine
2.Meditativeconcentration
3.lnnatewisdom

MoraIdiscipIinecounteractsourhabitsfor
wrongdoing.Meditativeconcentrationcounteractstbe
tendencyofourmindstowanderandhavescattered
thoughts.Wisdomcounteractsignorance,ourwrong
VewsandknowIedge,andourlackofcorrect
knowIedge.
WebeginwithmoraIseIf-discipIine,withtraining.
OnabasicleveI,weabstainfromkilling;omsteaIing;
fromsexuaI,orsensuaI,misconduct;omIying;and
fTomthetakingofintoxlcants.Onabroaderbasis`we
behaveinamoralandethicalwayineverythingwedo.

BynotkiIing,wewiIIreverealIIifeandhave
compassionandrespectfOraIIsentientbeings.Byour
34

veryexistencewearetakingIives.AswewaIk>westep
oninsectsToproducethefOodweeatandthewaterwe
drink,miIIionsofotheranimaIandmicrobioIogicaIIives
aredestroyedWecannotstopeatingordrinkingwater,

butwecanmakecertainwedonotwasteanything
Understandingourin]pactonotbers,wecanusewhat
weneed,butnomorethantbat.

NotI(iIIingaIsohasamoresubtIeaspect:We
shou>dnotkiIItI]eseedsofgoodnessinotI]ersorbarm
anotheremotionaIIy.WhiIeourthoughtsandactions
canbedamagingtoothers>itisourspeecbtl]atalItoo
easiIycommitstI]isoffense.OurcareIesssarcastic,or
angrywordscandeeplywoundacbiId,aIovedonea
friendWeneedtouseourspeechwiseIyandspeak
fromthe}]earttl]atwishesto}]e}pothers.
BynotsteaIing,wewiIIrespectthepropertyof
othersandnottakeoruseanytI]ingwithout
permissionoftl]eowner.T}]isseemssimpIeenoug}],
buttbistraininga>someansthatwedonottaketbat
bookwhic}]isIyinguncIaimedinarestaurant.Neither
dowekeeptbeextradoIIarthatthecIerkmistakenIy
gavetousnordowetaketbingsfromwberewework
forpersonaluse.

35

BynotcommittingsexuaIorsensuaImisconduct)
wedonotinduIgeinsensuaIpIeasures,understanding
thattodosonotonlyincreasesourattachmentsand
craVngs,butoursufferingaswe}l
BynotIyingwespeaktruthfuIIy,understanding
thepowerthatourwordscanhave.Wecbooseour
wordswiseIyreaIizingthatgreatI]armcanresultfrom
iII-considered,untrutI]fulspeech
Bynottakingintoxicants,wedonottake
substancesthataffectourabiIitytotI]inkandbehave
clearIyatalItimes,andt}]atbarmourbodies.
RemainingcIear-beadedheIpsustonotharmothers
orourseIves.

Nextismeditativeconcentration.Inmeditative

concentration)wefocusourattentiononwbateverwe
cl]oose.TI]erearenodistractionsorworries,no

doubtsordrowsiness,nodiscriminationsor
attacbments:Weremainunaffectedbvour

environmentandmaintainacalm,undisturbedmind

InitiaIIytIisstatewiIIbringoyandasenseoease.
EventuaIIyitwiIenabIeustoseethingsastheytruIy
are

lneverydayIifewecanconcentrateonwbatever
wearedoing.WewiI>beawareofwhatishappening
36

aroundusbutwewiInotbedistractedordisturbed

byit.lndaiIyIifewecanpracticemeditative
concentrationineverythingwedo:whetherweare

working,wateringthegarden,ordrivingourcarWe
choosetbeobjectoractivityofourattentionandthen
remainfocusedonit.

Wea>sostrivetoattainmeditativeconcentrationin

ourBuddhistpracticeTbepracticeofconcentrating
onAmituofowiIIbeIpustobecomeonewit}]perfect
compassionperfecthappiness,andperfectpeace.No
IongerwiIwefeeIthatweneedtoattainperfection
onourownaswereaIizethatweareaIreadyonewitI]
thatwhichisperfect.
Thirdisintuitivewisdom.lntuitivewisdomisnot

aninteIIectuaIpursuitnorisitameasureofacademic

intelIigence.ltisknowingandunderstanding,andit
arisesfromwithinuswI]enourmindsarec|earand
caIm.

TheSixParamitas

TointeractsuccessfuIIywith others,theBuddl]a
taugbtustheSixParamitas orPerfections.TI]e
fourthoftheFiveGuideIines, theparamitasarethe
37

practicesofb0dbisattvas.TbeSixParamitasare:
lGivingna
2Preceptobservationsia
3.Patienceshan

4.Diligenceilya
Meditativeconcentrationdbana
6.Wisdomplna

Tbefirstparamitaisgiving.Givingcountersgreed
andensurestI]atintI]efuturewewiIIhaveampIe

resourcestocontinueheIpingotbers.Theunderlying
meaningofgivingisIettinggo.
TherearethreemajorkindsofgivingThefirstis
thegivingofwealthbeitmateriaIresourcesorour
timeandenergy.Wbenourgivingbecomes

increasingIyunconditionaI,wewilIbegintofeeImore
IiberatedspirituaIy.T}]emorewegiveawaythefewer
possessionswel]avetoworryabout.SoonwewilI
realizethatweneedverylittIetobetrulycontent.

Secondisthegivingofteacbing.Byteaching
otbers,wearebeIpingthemto|earnhowtorelymore
onthemseIves.WegivemateriaIresourcestotryto
solveimmediateneeds.ButifwewanttosoIveneeds
t}]ataremorefar-reacbing,weteacb.ltisnot

necessarytobaveexceptionaIskiIls.SimplyteacI]
38

whateverwearegoodatandwI]atothersarenot.TI]e
big}]estformofteachingistI]eDharma,wbichcan
helppeopIefindIastinghappinessandIiberation.
Andthirdisthegivingoffearlessness.Itisto
removet}]einsecurities,worries,andfearsofothers,
whethertheotheris}]umanornon-buman.This

givingcanbethesharingofaI(indword,thegivingof
ourstrengtbandstabiIity,orourunderstanding
WhenwereIievetheworriesandfearsofothersand

beIpthemtofeeImoresecure,theywiIIbeabIeto
findpeaceandseIf-respect.
ThesecondparaInitaismoraIdiscipIine,w}]icb
countersworriesandunI]appiness,andenabIesusto
continueonourwaytoawakening>namoreIiteral
sense,itmeansabidingbytheprecepts.lnabroader
sensethesecondperfectionmeansethicaIbehavior
aswefoIowtbecustomsandlawsofwhereverweare

InitiaIy,aswebeginourpracticeofdiscipIine,wecan
focusonrefrainingfroml]armingotbers.GraduaIIy
webegintodeveIopandincreaseourvirtue.Tbe
u}timateformofthispracticeistobenefitothers.
T}]et}]irdparamitaispatience,whichcounters
angerandhatred,andhelpsustoavoidargumentsand
toachieveourgoaIs.WeneedpatienceinaImost
39

everythingwedolfweareinschooI)weneedpatience
topersevereinourstudy.Atwork,patiencehelpsusto
proper>yaccomplishourtasks.Athome,patienceisthe
foundationfOrinteractingweIIwithfamiIymembers.
PatienceenablesustogetaIongmorebarmoniousIy
witbthosearoundus.PorourseIves,patienceaIowsus
torecognizeourbadbabitsandtoimproveourseIvesby
changingthosehabits.
ThefourtbparamitaisdiIigenceorentbusiastic
effortltistbejoythatwebringtoourpracticeandto
aIIthatisworthwhiIeinourIivesltistbetruedeIight
thatarisesfromdeepwithinuswhenwearedoing
whatiswbo>esome.ltenablesustokeepgoingwben
wefeeItiredoroverwhe>med.ltisrefreshingand

inspiringCultivatingenthusiasticeffortcounters
IazinessandbringsjoytoourIivesaswefeelasense
ofaccompIishmentinfinishingwhatwehavestarted.
Tbefifthperfectionismeditativeconcentration.

OurpracticeandtrainingindiscipIineandnot
harmingotherswilIreduceandgraduaIyeIiminate
ourbarmfuIverba}andphysicalbe}]aviors.Ourminds
wiIIbecomecaImerandIessagitated.Whenour
mindsarethussettIedwewillbebetterableto

concentrate.OurconcentrationwiIIinitial>yreduce
40

and,then,graduaIyeliminateourdisturbingthoughts
andemotionalbehavior.WewiIIthengainmeditative
concentration,wbicI]wiIIenabIeustouncoverour

innatewisdom.Tbus,discipIine>meditative
concentration)andwisdomworktogether,andare
compIementary.
ThesIthparamitaiswisdom.Wisdomcounters
ignorance,andenabIesustoknowhowbesttohelp
otbersandtoimproveourse>ves,incIudingourabi>ity
togetalongweIwithotI]ers.Tbiswisdomisnotthat
whichisgainedthrougbintensestudyandanaIysiso
manydiversesubjects.ThatwouIdbeseekingwisdom

fromexterna>sources.Itisourinnate,aII-knowing
wisdom.

lfwebegintopracticethesesIperfectionsineven
>ustsomesmaImeasureeverydaystartingwith
todaygraduaIywewiIbegintoIookintheright
direction,andgraduaIIywewiIIawakentot}Ieperfect
goodnessperfectcontentmentandperfectjoythat
areaIreadywithinourtruenature,ourBuddhanature.

4l

T}]eTenGreatVows

OnIywhenweapp}ytheThreeConditions,theSix
Harmonies,theThreefoldLearningandtbeSix
ParamitasinourdailyIiveSarewetruIyIearning
BuddhismemuIatingbodhisattvas,andbeginningto
resembIeabodhisattva.Bodhisattvascannotattain

BuddhahoodonIybypracticingtbeSixParamitas.
Tbeya}soneedtopracticeBuddba-namecbanting
andtoseekrebirthintI]eWesternPureLand.

lntbepracticeofBuddha-namechantingwecan
acI]ieveeitberConstantMindfuInessofAmitabha

Buddha(theIowestIevelofachievementinthe

BuddI]a-namec}]antingmethod)orOneMind
UndisturbedinMindfuIness(OneMindUndisturbed

atthephenomenaI}eveI)butwecannotachieveOne
MindUndisturbedinEnlightenment(OneMind
UndisturbedattbeIeveIo{noumenon).lnotber

words,webavetomovebeyondthefoundationofthe
SixParamitasandprogresstothenextleve}of
practice:theTenGreatVowsofSamantabhadra
taughtintheAvatamsakaSItm.
T}]isDharmadoor>eadstoattainmentofOne

MindUndisturbedinEnlightenmentandattainment
42

ofBuddhabood.ltispracticedbyDharmaBody
Mabasattvas.TI]esearegreatBodI]isattvaswhohave
reaIizedtl]eDI]armaBody;inotberwords,theyhave
freedt}]emseIvesfromdeIusionThereforeitisthe

IaststepofourcuItivationandcannotbereachedI)y
skippingthepreVoussteps.MasterChinKunghas
saidthatifwedonotsucceedinourpracticeoftbe
SixParamitas,wearenotevencIosetopracticingthe
TenGreatVows.

Thedistinctivefeatureoftbepracticeof
SamantabI]adraist}]att}]isbodhisattvaI]asamindas

broadastbeuniverse.AsaresuIteacI]ofhistenvows

isuItimateandperfectinitseIf.
TheTenGreatVowsoSamantabhadraare:

lTorespectaIIBuddI]as
2.TopraiseTatI]agata(oneofthetennamesfor
Buddha)

3.TomakeofferingsextensiveIy
4.TorepentkarmicobstacIes
5.TorejoiceatotI]er>smeritoriousdeeds
6.TorequesttheturningoftI]eDharmawheeI
7.TorequesttheBuddbatoremainintI]isworId

8ToconstantlyfoIIowtI]eBuddhasteacbings
9.ToaccommodateaIIsentientbeings
43

l0.TodedicateallIneritsuniversaIly

lnconcIusionourIearningofthePureLand
teachingsisbasedonthefivePureLandsutrasand
onetreatiseOurpracticeisbasedontbePive
Guide}ines:theThreeConditions,theSixHarmonies,

theThreefoldLearning,theSixParamitas,andtbe
TenGreatVowsofSamantabhadra.

Tbeseguidelinesareverysimple,verycIear,and
notataIcompIicatedIfwefoIIowtheseguideIinesin
ourIearningandpracticefortherestofourIives,we
wiI>definiteIysucceed.Asanancientsageoncesaid,
lftenthousandpractice,tentbousandwi>lattain
rebirthWebavetheprincipIesandtbepractice
methods.HowdoweinteractwithpeopIeandengage
intasksindaiIyIifePlfwefoIIowtbesefiveguideIines
wewilInotgowrong.lnadditionifwesingIeminded}ypracticeBudd}]a-namecl]antingandseek
rebirthintheWestemPureLandaIlofuswi
succeed

44

DharI]aMateriaIs

WhetheroneisatI]omeortraveIing,donotpIace
Dharmamateria>sonthefIoorortl]eseatofachair.lf

otherspaceistemporariIyunavaiIabIe,wemaycarefuIIypIaceabookonthearmofasofaorcbair.
PreferabIy,booksshouldbecIosedandpIacedneatIy
onthehigbersheIvesofabooI(case.WbenturningtI]e
pages,dosocarefuIIyanddonotturndowntheedge
ofthepagetomarkyourpIace.lfusingabookfor
study,wemaywriteinitifitisacommonIyprinted
booI(andbasnointrinsicva|ue.

ThebooI(s,imagesandotl]erDbarmamaterialsare
nottobetakenintobatI]rooms.AIso,ifpossibIe,
pIeasedonotpIacethemdirectIyonyourbedWhen
traveIingtl]esebooI(scanbewrappedinacIeancloth

andpIacedinyourIuggage.Thebooksmaya}sobe
pIacedontl]ecIotI]wI]ichisinturnpIacedonabed
WhenweareintI]ebatl]roomorarenotproperIy
dressed,c}]antsilently.However,whencIeaningor
doingchoreswemaychantaIoudSilentorvoiced
cbantingbringsthesameresuIt.

45

VisitingaBuddbistCenter
Tberearesomethingsthatyouneedtobeawareof
whenVsitingaBuddhistcenter.ThefoIlowingisfrom
alistofguideIinesusedatoneofoursocieties.By
foIIowingtheseandobservinghowothersbehave,you
wiIIbecomfortableVsitinganycenter.YoucanaIso
askthepersoninchargeifyouareunsureo{whatto
do.

lRefrainfromanypracticesothert}]anthoseof
thecentre.

2.AvoidtaIkingloudIyorunnecessari}ysoasnot
todisturbothers.

3.DressinarespectfuImanneranddonotwear
shortskirtsorsborts,see-tl]roughortig}]t
cIothing.DiscreetIoose-fittingclothingis
appropriate.

4.DonotuseperfumeandscentedIotions;
refrainromwearinganythingthatcouIdmake
nolse

5.GreetotherswitI]hezangandasIightbow.

6.Removeyourshoesbeforeenteringthe
cuItivationhaIlYouwilIusuaIlyIeavethemon
inotherareas,IikethedininghallltispoIite
46

towearsocks.AIsotrytoremoveyourshoesin
apIacewhereyouwiIInotstepontI]eground
priortoenteringthehaIl
7.PIaceyourhandsinthehezangpositionand
bowtotheBuddhaafteryoustepintothe
cultivationhaIllftheroomisnotcurrentIv

beingused,youmaymovetoacushionanddo
ahaIfbow)t}]reefuIlbows>andaba}fbow.

8lnmanycentersitiscustomaryformentosit
ontherightsideandwomentositontbeIeft.
lfyouareunsureifthiscustomisfollowedat
tbecenteryouarevisiting,youmightfoIlow
thisarrangementtobepoIite
9.WhenmovingaroundthecuItivationhaII,try
toavoidcrossinginfrontofthosewhoare
chantingorprostrating
l0Whenyoug<eet(orwriteto)amonastic,itis
politetousethebonorificofVenerabIebefore
theirname>fyoudonotknowtheirname,
youmaysimpIyaddresstbemasVenerabIelf
youwouldliketousetheChinese,Shifuis
ChineseforteacherandcanaIsobeused

47

ChantingSession
Pirst,pIaceacontainerofcleanwateronthegongzbouif
youhavenotaIreadydoneso.Next,ifyouwishIighta
stickofincenselfyouhaverespiratoryprobIems)there
aresomeverynicesmokelessvarietiesavailabIe.After
IigI]tingtheincensedonotblowontheincensebutfan
itgentlywithyourhandtoputouttbefIameandallowit
toburnsIowly.RaisetheIowertipotheincenseto
IigbtIytouchyourfOreheadwitbtbeincensepointed
towardstheBuddhaandthenpIacetbeincenseinthe
hoIder.

lnthefoIIowingceremony,whichwefolIow
sequentiaIIywefirstpayrespectstoSakyamuni
BuddbaforteachingusabouttbeunsatisfactoryreaIity
ofourexistenceandofthehappinessandIiberationof
thePureLand.WetbenpayourrespectstoAmitabha
Buddbafbrhiscompassionatevowstobe>paIlbeings
whorequestthatbeIp.Next,webeginchanting
AmituofO,whichisthemainpartofthesession.
Continuethischantingforthetimeyouhavesetaside
foryourpractice.
Afterchantingwepayourrespectstothe
bodhisattvasAvaIokitesvaraandMabasthamapraptafOr
48

t}]eirexemplaryteacbingsofcompassionandwisdom
respectiveIyandthentoaIthebodhisattvasintbePure

LandfOrhavingprogressedontbepathofawakening.
NextistbeVerseofRepentancetoexpressourdeep
regretfOrbaVngharmedinnumerabIebeingsthroughout
ourcountlesslifetimes.WeconcIudewiththe

DedicationofMerittopassonthegoodnessthathas
resultedomourchantingtobeIpalIbeingsend
sufferingandattainlastinghappiness.

49

PutpamsmgceDoonebowepIDsn7aonsonebow.
PaceconiDerowaeriMfDntofAmbaBuddbaimage.
Ltincenseifsd
PlJpamsmgetbbowonceandsaywhatiSiDquomaIs.

HomagetoouroriginateacherSabamuniBuddha
(OneboW)

Repeaenmes

<HomagetoAmitabbaBuddha
(OneboW)

SttingorwakimednwbiEmindijcbanmg
AmituofO

llenHnesnapupamsmgeI

HomagetoAvalokitesvaraBod}]isatIa
(OneboW)

HomagetoMahasthamapraptaBodhisattva
(OneboW)

Homagetothegreatpuresea-vastassemblyof
bodhisattvas.

OeboW
50

(<Ievilactionscommittedbyme
sincetimeimmemorial,

stemmingfromgreedanger,andignorance
arisingfrombody>speech,andmind)

IdeepIyrepent}]avingcommitted)
(OneboW)

MaytbemeritsandVrtuesaccruedfromthiswork
adorntheBuddha>sPureLand,

repaythePourKindnessesabove,

andreIievethesufferingsoftbose
intheTbreePathsbeIow.

Maytbosewhoseeorhearofthis

bringforththeBodbimind,
andattheendoftbisIife>

beborntogetherintheLandofUItimateBIiss.
OneboweplDsnOnsoneboW

5l

SupportiveBuddba-naIneChanting
GuideIinesforSpiritualAdVsors

l.Remindthepatientofthesufferingofthisworld
andthejoysoftbePureLandtoheIpstrengthenhis
orhervowtoberebornintotbere.Thespiritual
advisorshouldaIsoenumerateandpraisethepatient}s

gooddeeds)merits,andvirtues.ThiswillI]eIpthe
patienttobebappyandfreeofdoubts,certainthat
whentbetimecomestodie,heorsbewiII,thanksto

hisorhergooddeeds,vows)andpractice,bereborn
intotheWesternPureLandofU}timateBIiss.

2ltisimportanttoremindthedyingpersontocease
thinkingofwealthandproperty,asweI>asattachmentstofamilyandfriends.

3.lfthepatienthaswrittenawiIIverygood,butif
not,itisbesttocounselagainstwritingoneatt}]is
time.headvisorcanaIsoadviseeveryonetorefrain

fromgossipanddistractingconversationsasthey
couIdrekindlethepatientsattacbmenttothisworId,
whicbisdetrimentaltothepatiesdesiredrebirth
52

4.Whenrelativesandfriendscometovisittbey
shouIdbediscouragedfrombecomingemotionalin
thepatientspresence.IftheywishtoheIp,theycan
standtothesideandchantAmituofoaloud.Explain
tothevisitorsthatcryingatthistimecoulddistract
thepatientomtIedesiredrebirthinthePureLand,
andresultinthepatientbeingsubjectedtomuch
suffering.

5.ThepatientshouIdbecounseledtopractice
generosityandgiveawaypersonaIeffectstothosewho
needthem.AIso>thepatientcanpurchaseBuddba
images,sutras,andotherBuddbistmateriaIs,and

requestthattheya}sobegivenaway.TI]iswiIlheIp
thepatienttoincreasehisorhermeritsandreduce

badkarmas,andtI]ushelptofaciIitateagoodrebirth

TbegoodadVsorshouIdkeeptbesegeneralguide}ines
inmind)butbereadytoimproviseaccordingtot}]e
situation.

SupportiveBuddba-nameChanting
SupportivecbantingbyfamiIymembersandDbarma
53

friendsiscruciaIwhenapatientisonthevergeof
deatbbecause,atthattime,heorsheisweakboth

menta>lyandphysicaIlylnsuchtryingcircumstances
itbecomesincreasingIydifficuIttofocusonchanting
Amituofo.TbisiswbysupportiveBuddba-name
chantingissoimportant.

l.TobeIpfocusthepatient>stl]oughts,respectfuIy
placeastatueorpictureofthestandingAmitabha
BuddbainfrontofthepatientwbereitcanbeeasiIy
seen.PlaceacontainerofcIeanwaterinfrontoftbis

imageandsomefreshHowersinavasenearit.Lightly
scentedincense,orevenasmokelessvarietymaybe
burned(Astrongfragranceorexcessivesmokemight

causethepatienttohavedifficuItyinbreathing)
2.Thosewbocometopracticesupportivechanting
shou>drememberthattbepatient,wboisina
weakenedstate,requiresadequatefresbair.lftoo
manypeopleareintberoomatonetime,thepatient
maybavedifficultybreat}]ingandbecomeagitated,
resuItinginmoreharmthangood.Also,peopIeshouId

pre-arrangetheirchantingtimeandsiIentlytake
turns,sothatthecbantingcancontinue
54

uninterrupted.EachsessioncanIastaboutanhour.

3.AccordingtoMasterYinGuang,thethirteenth
patriarchofthePureLandscI]ooI,theshortchanting

formofAmituofoshouldbeusedsot}]atthepatient
caneasiIyregisterthisnameinthemostsubtle
consciousness,atatimewhenbothmindandbody
areveryweak.
ltwou>dbewisetoaskthepatientwhicbis
preferred-<Amituofo>)orNamoAmituofo.lntbis
waythepatientcancomfortabIyandsiIentlychant
alongwiththegroup.Togocountertothepaties
>ikesand}]abitsmaydestroyhisorberconcentration.
PeopIeshouIdnotchanttooIoudIysoasnotto
expendtoomucI]energyands}]ortenthetimetbey
canchant.OntheotherhandtheyshouIdnotchant
intoolowavoiceorthesoundmightnotregisterin

thepatientsmind.AIso,tbeyshou|dnotspeaktoone
anotherwhileint}]eroom.

CbantingshouIdneitherbeoverIyIoudorsoft,
s>oworfast.Eachutteranceshouldbec>earand

distinct,sothatitcanbeheardcIearIyandpenetrate
deepintothepatiesconsciousnessOnecaveat:if
thepatientistooweakorisincoma,hemayhave
55

difficultyhearingtbechanting.lnsuchacase>
someoneshouIdchantclosetotbepatiesearto
belpt}]epatienttomaintainaclear,steadymind
4.Withregardtoinstruments,itisgeneraIlybetterto
usethesma>IhandbeIIwithitsclear,limpidsound,as
itcanheIpthepatientdeveIopapureandcalmmind.
However,t}]ismaynotapplyinaIlcases.lfpossib>eit
isbesttoaskthepatientinadvancewhatispreferred.
lfsomedetailsdonotsuitthepatient,wesbould
adapttothecircumstancesandbeHexible.
AfterthePatientDies

l.ReIativesshouIdnotcryinthepresenceofthe
patient,especialIyimmediatelybeforeandafterthe
deatbDoingsocancausethedyingpatientto
deveIopthoughtsofattac}]mentwhichcanprevent
themuchsougbtrebirtbandresuItantIiberation.

2.ltisVtaIlyimportantnottotouchormovethebody
ofthedeceasedperson.Tbus,peopleshouIdwaitat
Ieasttwelvehours,andpreferabIytwenty-fourbefore
washinganddressingthebody.
56

3.PalniIyandfriendssI]ouIdconcentrateonchanting
inaIearnestnessandwitI]outcryingforatleast
tweIvehours.Tl]isistoaIlowthepatient)smostsubtIe
consciousnessadequatetimetoleavethebody.lf)
duringtI]isperiod,anyonetoucbestbebodyorcries,
thedeceasedmaystiIIexperiencefeeIingsofpain,
sadness,angerorseIpityandsinIagainintotbe
realmsofsuffering.
4.DuringtheminimumtweIve-bourperiod(twentyfourI]oursispreferable)ifpeopIecanremain
chantingneartI]edeceased,somucI]thebetter.

Exceptforcbanting,nothingshouIdbedone.

5.PuneraIarrangementsshouIdbesimpIeand
modest,witI]outunnecessaryexpenses.Only
vegetarianfoodshouIdbeprovidedforserVngmeator
fishwiIIburdenthedepartedwit}]morekarmic
obstacIes,maI(ingIiberationtI]atmucbmoredifficuIt.
ltisimportanttoremembertbateventbosewhobave

beenalreadybeenrebornintotI]ePureLandmaystiII
beaffectedbythebehavioroffaIniIyandiends
actingonbehaIfoftbedeceased

57

W1l I

TomyfamilyandaIltI]oseconcernedwitbmycare:
,of

beingofsoundmind,makethisstatementasa
directivetobefolIowedifforanyreasonIbecome
unab}etoparticipateindecisionsregardingmy
medicaIcare.

Uponmydeathandtransitionintothenextlife,ldo
notwishtoberebornasaghostpatI]orananimalI
donotwishtosufferlnstead,lwishtofoIIow
AmitabbaBudd}]aandtoarriveatbisWesternPure

LandofUltimateBlissToaImyfamiIyandfriends,I
wisbtoaskforyourassistancesothatlmaynot
suffer,butinsteadremaincalmandpeacefulto
prepareformyarrivaItotheWesternPureLand
lntheeventthatlsbouIdsufferomaterminaI

ilInesstotbeextenttbatdoctorsforeseenopossible

recovery,laskthatnomedica>treatmentbe
undertaken.Shou}dIaIreadybeintbehospitaIatthis
point,Iwishtobecheckedoutandbroughthome.
58

P}easenotifymyassignedfamiIymemberorfriend
attelephonenumber(s)
and

Oncebome,pIeasepositionmeinthemost

comfortab}enaturaIpositioninwhicImayrest.The
assignedfaniIymemberoriendwiIIIeadothersin
c}]antingAmituofo.ShouIdldecIinetotI]epoint
wbereI}oseconsciousnessandamnolongerawareof
mysurroundingstheassignedfamiIymemberor
friendshaIIhavefuIIaut}]orityinmakinganydecisions
regardingmyweI-being.lfthispersoncannotbe
contacted,pIeasefindaBuddbistmasterorBuddhist
be>ievertoaidinthechantingofAmituofountiI]e
assignedpersoncanbereacbed

Withintwenty-four}]ourspriortoandaftermydeatb,
lwoudIiketoaskmyfriendsandamiIytocompIy
withthefoIlowing:
l.Donottouchormovemybodyorevenmybed
2.DonotchangemycIothing.
59

3.DonotpIacedryiceorot}]ersubstancesonmy
body.SandaIwoodincensemaybeburnediftbereis
anyodor.
4.DonotletabreezeblowdirectIyontomybody.
5.DonotalIowthescentofaIcohoI,onions,scal>ions,

garlic,orcbivestoentertheroom.
6.Donotsmoke,cry,ortalkintheroom.

Mypurposeforaskingthisistocreateanatmosphere
inwhichImayremaincaImandatpeace.Theonly
soundlwis}]tohearisAmituofo,sotbathemay
escortmetotl]ePureLand

lflamathomeuponmydeatb,myfamilysbouldtake
turnschantingAmituofOMforeighttotwenty-four
hours.Atthispoint,lwiIIbereadytobemoved
wasbed,anddressedTl]isperiodofchantingistbe
besttimetoassistmetobecalmandpeacefulAIl
funeralarrangementscanbemadeafterwards.Ifl
sbouldpassawayinthehospitaI,p}easefoIIowhospitaI
poIicyandcbantasmuchasisa}lowed

60

DuringmyterminaIiI|nessandwithinforty-ninedays
aftermydeathaIamiIymembersshouldadopta
vegetariandiet.ldonotwishfOranykiIIingtobe
associatedwitbmydeathAIuneraIofferingsmustbe
vegetarian.TheuseofaIcohoIisstrictIyprohibited
PuneralarrangementssI]ouIdbeI(eptsimpIeand
properBuddhistetiquettes}]ouIdbefollowedldonot
wisbforanyunnecessaryexcess.

WithinfOrty-ninedaysfoIIowingmydeath,lsincereIy
asl<myfamiIymembersandfriendstoseekmyrebirth
intotl]ePureLandandtoperf0rIngooddeedssucI]as
givingoffe<ingstotheTbree>ewelsoftheBuddha
DharmaandSangha,printingsutrasheIpingtl]e
needy,andsoon.ThesegooddeedswiIIbeIpmeto
attainadditionaIgoodI<arma>andfurtherassistmein
arriVngatthePureLand.MostimportantisfOrmy
amilytosincereIycIantMAmituofo
lnorderformetobenefitthemostandtopeacefuIy
arriveatthePureLand,theabovepointsmustbe
folIowedTbiswiIInotonIybenefitmebutaIIthose
invo}vedasweIlIntbismanner,lwishforeveryone
toIearnandtobelieveinBuddhism.Thus,everyone
6l

canarriveatthePureLand,aswell
Amituofotoa|l.

ThesedirectionsexpressmylegaIrighttorequestor
refusetreatment.Tberefore,lexpectmyfamily
doctorandaIIthoseconcernedwithmycaretoregard
themselvesasIegaIlyandmorallyboundtoactin
accordwitbmywishes.
Signed
Date

Witness:IdecIaretbattbepersonwhosignedthis
document,oraskedanothertosignthisdocumenton
hisorherbehaIf,didsoinmypresenceandthatheor
sheappearstobeofsoundmindandfreeofduressor
undueinf>uence.
Witness
Date

62

WisdooIntheMasters

GreatMasterYinGuang
ThirteenthPatriarcboPureLandBuddhism

Whetheralayoramonkornunweneedtorespect
tbosewboareolderthanweareandtoexist

}Iarmonious}ywithtbosearoundus.
Wearetoendurewbatotherscannot

andpracticewbatotherscannotachieve.
Wesbou}ddoaIwecanonbehalfofot}]ers

andhelpthemtobegood
WlensittingquietIywewouIddowe
torefIectonourownfaults.

WhentaIkingwithfriends
donotdiscusstherigbtsandwrongsofothers.
Inoureveryaction,fromdawntodusk
anddusktodawn,
recitetbeBuddhasname.

Whenreciting,wbetheraloudorsiIentIy,
donotgiverisetowanderingthoughts.
Ifwanderingthoughtsarise,
immediateIydismisst}]em.
ConstantIymaintainamodestandregretfuIheart.
63

EvenifwehaveupheIdtruecuItivation,
westilIneedtofeeItI]atourpractice
isshalIowandneverboast.
WeshouIdmindourownbusiness
andnotthebusinessofothers.

Seeon}ythegoodexamplesofothers
insteadoftheirshortcomings.
WewouIddoweIItoseeourse>vesasordinary
andeveryoneeIseasbodhisattvas.
lfwecancuItivateaccordingtotheseteacbings,
wearesuretoreacb

theWesternPureLandofU}timateBIiss.

~ ~ ~

TobetrulymindfUlofBuddhaAmitabha
andgiveupattachmentstothebody)
thefalsemind,andworldIyaffairs
isgreatgIVng.

TobetrulymindfulofBudd}]aAmitabha
andnothaveanygreedanger,andignorance
istrulyjodingpreceprs.
64

TobetruIymindfuIofBuddbaAmitabha

andnotbebotheredbywhoisrigl]torwhoiswrong
isgreatoelHceroinst.
TobetruIymindfuIofBuddI]aAmitabba

andnotbedistractedbyotherthoughts
isgrearcusanddiece
Tobetru>ymindfuIofBuddhaAmitabha

andnotbavewanderingthoughts
isgreardbana
TobetruIymindfuIofBuddbaAmitabI]a
andnotbeenticedbyanytemptation
lsgrearpla

TryrefIectingontl]efoIowing:lflstiIIbavenotgiven
uptbeattac}]mentstobodyfalsemind,andworIdIy
affairs;ifgreed,anger)andignorancestiIariseinmy
mind;ifIamstiIlbotheredbywboisrightandwhois
wrong;iflbavenoteradicateddistractionsfromother

t}]ougbts;ifIstilIl]avenotceasedmywandering
tboughts;andiflamstiIenticedbytemptations;
then,lamnottruIymindfulofBuddbaAmitabha.

65

VenerableMasterCbinKung
lntbePureLandsc}]ooI,weemulateAva}okitesvaras

compassionandMahasthamaprapta|ssingIemindedness.ThehapteroftePerfectand
CompleteReaIizationofMahastbamaprapta,>inthe
SumngamaSutmte}lsushowMabasthamapraptaand
{ifty-twofel>owbodhisattvassingIe-mindedly
concentratedonbeingmindfuIofAmitabhaBuddha
andonchantinghisnamefromthetimetbeytook
refugeuntilthetimetheyattainBuddhahoodAIIthey
reliedonwastbenameofAmitabhaBuddha-<astbe

sutrasaysIMwithouttheaidofanyotberexpedientt}]e
mindwiIbeopened.
InotherwordsPureLandpractitionersdonot

needtoreIyonanyotbermethod.Promtbeirinitial
determinationtoseekenIigbtenmentuntiItbeir
attainmentofBuddhabood,t}]eyonlyneedto
concentrateonBudd}]a-namecbanting-onbeing
mindfuIofAmitabhaBuddl]aandonchantinghis
nan]e

HowshouldwepracticeBudd}]a-namec}IantingP
Mahasthamapraptataugbtusthatthekeyis<<tbe

perfectcontrolofthesixsenseswitbcontinuouspure
66

thoughts.Purethoughtsmeansthatwhenwechant

Amituofoweshouldnot}]aveanydoubtsorother
thoughts.T}]emindmustbepure;wemustc}]ant
withapuremindontinuousmeansthatwechant
,)

withnointerruption.Nointerminglingnodoubt,
andnointerruptionisthekeytosuccessinthe
practlceofBuddha-namecbantingthat
Mahasthamapraptataughtus.lfwepractice(<tI]e
perfectcontroIoftbesixsenseswithcontinuouspure
thoughts/,wewilldefiniteIysucceedinourpracticeof
Buddha-namecbanting
BuddjiSm;AwaeningofCompassionanniSdOm,
SecondeditionTrans.bySiIentVoices

67

ClosingTboughts
PureLandBuddhistpracticeisnotconfinedto
learningaboutparticularBuddhistprinciplesand
chantingaBuddMsnamewhi}ebowing,sitting,or
waIking.OurpracticeisthedeveIopmentofacaImer>
purermind.Ittotrainustothinkandbebaveasa
Buddbawouldineverythingwedo.
Westrivetoacbievetbismindsetthroughthe
previouspracticesasweI>asthrougblessformal
practice.How>Byremindingourselvesdailythat
wbiIeallofushavemanyshortcomings,weshould
onIybeconcernedwithourown.Byunderstanding
causalityandnotbIamingot}]ersforthedifficultiesin
ourIives.AndbyreaIizingthataIIbeingssufferand
tbatonlywbenweawakencanwetrulyheIpothersto
befreefrompain.
UItimateIy)ourpracticewilIenableustohave
loving-kindnessandpatiencehe}dequaIlyandjoyfully
foraI.

68

WherevertheBuddhasteachingsHourisb)
eitherincitiesorcountrysides,
peopIewiIIgaininconceivabIebenefits.

TheIandandpeopIewiIIbeenve>opedinpeace.
ThesunandmoonwiIlshinecIearandbright.
WindandrainwiIappearaccording>y
andtI]erewiIIl)enodisasters.

NationswiIIbeprosperous

andtberewiIIbenoneed{orsoIdiersorweapons.
PeoplewiIIabidebymoraIityandaccordwitblaws.
TbeywiIIbecourteousandhumbIe,
andeveryonewillbecontentwitI]outin>ustices.
TherewiIIbenotI]eftsorVoIence.

ThestrongwiIInotdominatetheweak

andeveryonewiIIgettheirfairsbare.
nieLibSunH

69

DedicationofMerits

Maythemeritsandvirtues
accruedfromthiswork

adorntbeBuddha}sPureLand

repaythePourKindnessesabove,and
re}ievethesufferingsofthose
intbeThreePathsbeIow.

Maythosewhoseeorhearofthis,
bringfortbtheheart
ofunderstandingandcompassionand,
attheendofthislife)

beborntogether
intheLandofUItimateBliss.

WaystoReachUs
www.abuddl]istperspectiveorg
www.abrcorgau
AuStmlia/5I/
AmitabbaBuddbistAssociationoNSW
T:2-9643-7588P:2-9643-7599

AmitabI]aBuddI]istAssociationofPert}]
T:8-9306-8l20P:8-9306-8366

AmitabhaBuddhistAssociationofQLD

T:7-3273-l693F;7-3272-0677E:amtb@amtb-qId.orgau
AInitabbaBudd}]istRetreatCentre

T:7-4l7l-042lP:7-4l7l-04l3www.abrcorgau

PureLandLearningCenteroftheNT
T:8-8927-4988F:8-898l-35l6E:pureIandnt@tc}]ia.com
PureLandLearningCenterofVictoria
T:3-989l-7093P:989l-7093E:pureIandvic@ya}}oo.com
PureLandLearningCoIIege(Toowoomba)
T:7-4637-8765P:7-4637-8764www.amtb-aus.org
nadaI
OttawaAmitabI]aBuddhistAssociationofCanada
T:6l3-723-9683P:6l3-723-63l6www.amtb-ottawa.ca

Amitabl]a(SixHarmony)BuddhistOrganization
T:4l6-265-9838F:905-947-l870E;amtb6hcan@ya}]oo.ca

AmitabhaBuddhistSocietyofMontreal
T:5l4-257-l770F:5l4-525-6846E:amtbmt}@hotpop.com
AmitabhaBuddbistSocietvofToronto

T:4l6-293-0024F:4l6-292-606lwwwjnfamtbtoronto.ca

lnfiniteLigbtAmitabbaOrganizationoCanada
Tel:4l6-893-3366Pax:905-947-l870wwwinfamtbtoronto.ca

idgdbm
BuddhistEducationFoundation(UK)
T:l7l-586-6923P:l7l-794-8594www.buddhisteducation.co.ul<

HOngKbng52
HongKongBuddhistEducationPoundation
T:23l4-7099P:23l4-l929E:amtbhkl@budaedu.orghk
Maia0
Amitabl]aBuddhistSociety(MaIaysia)
T:03-404l-4l0lP:03-404l-2l72www.amtb-m.org.my/emid.s}]tml

SmgPoI
AmitabbaBuddhistSociety(S)
T:6744-7444F:6744-4774E:abss@amtb.orgsg
SingaporeBuddhistLodge
T:6737-2630F:6737-0877E:sbl@sblorgsg
iWan8d

TheCorporationRepubIicoHwaDzanSociety
T:02-2754.7l78F:02-2754-7262www.amtborgtw
aind62

AmitabhaBuddhistSociety
T:662-7l9-5206F:662-7l9-4356

hitedStasofAmeITCaI

AmidaSociety
T:626-286-5700P:626-286-7988E:amtbIa@pacbellnet
AmitaBuddhismSociety-Boston
TP:5085804349EamtbbostonyaIocom
Amitab}]aBuddl]istAssociationofStateWasbington
T:425-25l-6822F:425-656-9789

AmitabhaBuddhistLibraryinCbicago
T:6304l6-9422:630-4l6-6l75wwwamitabhaIibrary.org
AmitabhaBuddl]istLibraryofWashingtonDC
T;202-257-9533E:amtI)md@l]otmailcom

Amitab}]aBuddbistSocietyofHawaii
T/P:808-523-8909

AmitabhaBuddbistSocietyofHouston
T:7l3-339-l864F:7l3-339-2242

AmitabbaBudd}]istSocietyofMicbigan
T:734-995-5l32F:734-995-5l32

AmitabhaBuddhistSocietyofNew>erseylnc
T:856-75l-7966F:856-75l-2269E:n>budd}]a@comcast.net
Amitab}]aBudd}]istSocietyo{NY,lnc.
T:7l8-96l-7299F:7l8-96l-8039E:amitaI]IIa-ny@yahoo.com.tw

Amitab}]aBuddbistSocietyofPhiIadeIphia
T:856-424-25l6P:856-489-8528E:amtbphiIa@hotmailcom
AmitabhaBuddhistSocietyofSeattIe
T:206-624-9378

AmitabhaBuddbistSocietyatUK
www.ku.eduamtb

AmitabhaBuddhistSocietyo{USA
T:408-736-3386F:408-736-3389www.amtb-usa.org
AmitabbaEducationaICenter(HaVaii)
T:808-262-5279P:808-262-498

AmitabhaSocietyofLasVegas
T:707-252-3042F:707-87l-3542

AtlantaAmitabhaBuddbistSociety
T:770-923-8955F:770-925-06l8E:mietoviIIe@beIIsouthnet
DaIIasBuddl]istAssociation

T:972-234-440lF:972-234-8342www.amtb-dba.org