InOneLifetiIe: PureLandBuddhisⅢ
InOneLifetiIe: PureLandBuddhisâ…˘
ShiWuling
AmitabhaPubIications
Chicago
VenerabIeWuIingisanAmericanBuddhistnunofthePureLand sc﹜﹞ooIofMahayanaBuddhism.Moreo『berwritingcanbe『oundat www.amitabba-pubIications.org.
AmitabhaPublications,Chicago’60532
•2007byAmitabI]aPubIications PubIished2006
Nopa『tofthisbookmaybeaIteredwitboutpermissionfromtl﹞e pubIisI]er.ReprintingisaIowedfornon-profituse. PortI]elatestedition’contactpubIisheI@amitabI]a-pubIications.org
“Tl]eTen-RecitationMethod”isbasedonta}ksby VenerabIeMasterChinKung
Chaptersl,3,and4c0ntainexcerpts廿om
Awake刀〔o〔／】eBuddbaⅡ／﹜t／】／nbyVenerabIeWuIing
l5l4l3l256789
lSBN:978-l-59975-357-7
LibraryofCongressControINumber:2006927l7l
TI]eCorporationRepubIicofHwaDzanSociety 2P.)No.333-l’Sec4.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,isnotagod’wedonot worshipI]iInWerespectandaregratefuItobimfor teachingusmanydifferentmetI]odstohelpusfind tbewaytobeIiberatedfromt}]ecycIeofbirth,deatb, andrebirtb,and>ikehim,tobecomeperfectIy enIightened
OneoftbemethodstheBuddbataugl]tisPure LandBuddhism.ThoughstiInitsformativeyearsin theWest>PureLandBuddbismiswide>ypracticedin AsiaanditsrootsextendaIIthewaytoancientIndia. WegeneraIIythinkintermsofonlyoneBuddl]a:
Sab／amuni,whoIivedabout2500yearsagαBut’since anysentientbeingcanawakenandinnumerabIe numbersbave,t}]ereareinnumerabIeBuddhas.
SabamuniBuddba,afterhisenliglItenment’explained 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 bisPureLand’or,whenwecboose’returntothisand
otherworldstobelpotl]ers)withoutbeingaffectedby unfavorabIeenvironmentsorourformerbadhabitslf
wewish,wewiIIbeabIetodothisbeforeweattain
supremeenIightenment. 3
DuetoAmitabhaBuddha’smeritsandvirtues,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)andintoleranceltisaIandofpeace’serenity’ andequaIity·lncomparison,ourworIdisoneof deIusionandsuffering’fiIedwithworry PorcountIesspeopIe,PureLandpracticeisthe mostsuitabIeforseveraIreasons.First,itisreIatively
easytopracticeinaImostanyenVronment:aIone, witbotherpractitioners,orevenamidthehustIeand bustleofeverydayIife.Second,therearenodifficuIt entry-leveIcriteria.Evenifonesabilitiesand knowledgearemodest’withbelief,vows,and practice,wewiIlbereborninthePureLand. BeIiefmeansthatweneedtobeIieveinthe
Buddhasandtheirteachings,andincausaIity.We needtobelieveinourseIvesandthatwebavethesame
truenatureastheBuddha.WeneedtobeIievethatby 4
IivingamoraIIifeandbeingmind｛uIo『AmitabI﹞a BuddhawewiIIbebornintotheWesternPureLand andbecomeaBuddbainoneIifetime.
AndtI]ird,duetotI]evowsofAmitabha,
achievementthrougbthismetbodcanbeattainedmore quicklyandmoreeasilythanwithotI]erpractices.We canunderstandthisbettertI]rougI]ananalogy.We cometoarivertbatwewisbtocross.Wecanswim
acrossbutourbaggageisveryheavyandtI]ewateris treacherousIydeep. AIternativeIy,wecangetonaboattbatwillquickIy andsafelytakeusandourbaggagetotheother sbore.SymboIicaIIy’tI]e“othersI]ore}#isthe acl﹞ievemento『enlightenment.Thebaggagewecarry isourdeep-seatedbadhaI)itsandnegativekarmas accumuIatedoveruncountabIeIifetimes,andtbeboat
isAmitabhaBuddha|scompassionatewiII.Theticket toboardtheboatisbeIief’tI]esincerevowtobe
rebornintl]ePureLand,andpractice,whicI]incIudes leadingamoraIIifeandmindfulIycbanting MAmituofo.”
5
Chanting T}]esimplestwaytopracticePureLandisbycbanting “AmituofO,”whichisAmitabbaBuddhainCbinese·lt doesnotmatterwhetberwecbantinChineseorany
otherIanguageasIongaswedoitproperIy.Wbenwe chant’thesoundof“AmituofO”arisesinourminds.And asweutter“AmituofO/}ourmindsconcentrateonand
embracethatsoundWhiIechanting)dososincereIy andcontinuousIy. Asonekeepschantingandthemindfocusesontbe soundof“Amituofo>”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
aIwaysthinkingofus’waitingfOrustoreachouttohim sothatbemayrespondtous. AmitabhaBuddhaistbewiseandcompassionate 6
teacherwhounderstandseverything,andwhois aIwaystbinkingofus’IifetimeafterIifetimeafter
Iifetime.WearethestudentswhoaretryingtoIearn andtopracticejustasagoodteacherIistenstothe calIsforbeIpfromastudent}ookingfortberight answers’ifwehaveunwaveringbeIief,vowtobe reborninthePureLand’andsincereIypractice, Amitabhawil}respondAIlwel]avetodoiscbantbis namemindfuIy. WhenwechanttothepointofsingIe-mindedness withtbesoIethougI]tof“Amituofo,”wesuccessfuIy formaconnectionwitbhim-infact,webecomeone witbbim.lnt}]atinstantweareinthePureLand-far
tothewestanddeepwitbinus. AswebreatheourIastbreatI]inthisworId,ifwe
canformt}]isconnection’formthisonenesswith <‘Amituofo/lwewiIattainournextrebirt}]intbe
WesternPureLandandleavesu{feringbeI]indAnd oncethere,wewiIIhavea}lthetimeweneedto
continueourpracticeandIearning,forwewiIbein thecompanyofAmitab}]aBuddhaandaIthe
bodhisattvas.TheywiII]eIpusIearnaItbewaysto wiselyandcompassionateIyI]eIpotherbeings.
7
CuItivation
Ourpracticeofcbanting“Amituofo”canbedone anywhereanytime.Butifwewishto}]aveaspecial pIaceforpracticeinourhome,wefirstneedtodecide wherewewouIdlikeittobe.AseparateroomisideaI’ butwbent}]isisnotpossibleaquietandcomfortable spotwilldo>ustasweIlltisalsoadvisab>etochoosea settimeintI]eday,perhapsearIyinthemorning whenthemindisstil}reIativeIycaImoratnightasyou arewindingdown廿omaIongdayandwisbto｝etgo ofanythingtI]atistroubIingyou. Whensettingupyourgongzbou(thetabIewhere youpIacetheBuddhaimage’incense,andother practiceaids)’pIaceonIyob>ectsthatre>atetoyour
practiceonit’noteverydayobjectsApartfrom creatingarespectfulatmosphere,thiswilIbe beneficialtoyourconcentration.Youcanusea
booksheIfifspaceisIimited;however,itisbesttonot pIaceobjectsotherthanDharmamateriaIsorbooks abovethissheIf.lfthegongzbouneedstobepIacedin yourbedroom,donotpIaceitattbefootbutratherto thesideofthebed.
AsimplearrangementwouldbetopIaceastatueor 8
pictureofAmitabhaBuddhaaIoneoraccompaniedby twobodhisattvasonthegongzI]ouwithacIean containerofwaterin什ontofAmitabha.Lookingat theimageofAmitabha,youwouIdplace AvaIoMesvaraBodhisattvaontI]erightsideand MahastbamapraptaBod}]isattvaontbe>eftsidelfyou havedifficultyinobtaininganimage,youcancontact oneoftbesocietiesIistedatthebackoftbisbookto
requestapicture.lfitisnotpossibletoobtaina statueorotherimages,youmaysimpIywrite “AmitabbaBuddha”onapieceofpaperandp>aceit bebindthecontainerofwater.
Ifyouareinasituationwhereeventbisisnot
possibIe’justfocusquietIyonyourpractice Motivationiswbatisimportant.Asincerewishto
chant’toimproveoneseIf’andtoheIpothers,isthe mostimportantrequirementforpractice. Symbo}ismandUse
TheimageoftheBudd}]asyInbolizesourtruenature,
thesamenatureasthatofalIBuddhas.Tbeimagesof thebodhisattvassymbo>izeunderstandingandpractice. Mahast}]amaprapta’aIsoknownasGreatPower 9
ArrivedBodhisattva,symboIizeswisdomand Avalokitesvara,aIsoknownasGreatCompassion
Bodhisattva,symboIizescompassion.Wisdomand compassionarecomplementaryandneedtobeused togetber.
IfusingastatueyoucanpIaceitonastandorbox toeIevateitabovetbeotherob>ects.Tbestatueand
bodhisattvaimagesarepIacedattbebackoftbe gongz}]outoformthefocalpoint. WaterrepresentspurityandstiIIness.Ourminds needtobeaspureandcalmaswaterasweIasvoidof greed,anger’andignorance.ThiswilIenabIeusto interactwit}Iothersandsituationswithasereneand
nondiscriminatorymind,whic}]viewingeverything impartiaIy’refIectseverythingcIearIybutnonjudgmentaIIy」ikeamirror. WhensettingupyourgongzI]ou,useanewcupor glassfOrtbewater.TrytouseacIearglasscontainer,as seeingtl﹞ewaterwiIIremindyouo『whatitsymbolizes. PIacethecontainerinthecenterofthegongzhouand changethewaterregularIy.Thetraditionaltimeto
cbanget}]ewaterisinthemorning.lfthisdoesnotfit intoyourmorningroutine)youcaninsteadchangethe waterwbenyoudoyourdaiIychanting l0
IncensesymboIizesself-disciplineandtraining whichwiIawakenourwisdomandcompassion. Whenlit’t｝﹞eincenseistransformed廿omsomething hardandunyieldingintothefragranceoftheDharma, thetruththatteachesushowtoendsufferingand thusfindlastinghappiness.PlacetheincensehoIder infrontofthewateⅢ
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
Tobeginourpracticeâ&#x20AC;&#x2122;weputourhandstogetherâ&#x20AC;&#x2122; 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 cushionorstooI’oronacI]air.Useacushion,eitI]er
ontbeHoororyourcbair,thatissIantedsotbebackis sligI]tIy}]igherthantI]efrontoftI]ecushion.Tl]iswiIl incIineyourpeIvisforwardandprovidebettersupport.
WhensittingonthefIoorwitl]acusbion’youmaydo soinafuIIorpartiaIIotusposition’oryoumaycross yourIegs.lft｝﹞ispositionispain『uI,itmaybemore comfortabIetouseameditationstooIorhigber cushion.SittingontbestooIandplacingone}slegs underitinasimuIatedkneeIingpositionistbeusual position.lfsittingonachair,pIaceboththesoIesof botbfeetontheflooraboutafootapart. B
Tositina>otusposition,sitontbecushionandtry
top>acethetopofyourleftfootonyourrightthigh Next,placeyourrightfootonyourIeftthightoforma stab>eseat.TbebackandsbouldersshouIdbeerect
butrelaxed.Iftbisistoodifficultâ&#x20AC;&#x2122;asitisformany
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]anting“Amituofo’) a}oudorsiIentIy. Breatbeinthroughtbenose,puIIingtheairdown intothedeepestpartoftheIungswbiIedistendingthe diaphragmandtI]ensIowIvbreatheoutt}]roug}]the nose.BreathingshouIdbenaturaI.Trytouseyour diapbragmtopuIltheairdeeperintoyourlungsinstead
ofbreathingshaIIowIy.lnsiIentchanting,tbetipofthe tongueligbtlytouchesthebackoftI]eupperteeth)and teethandIipsareheIdasusuaI.ShouIdersareleveIand elbowsareheIdsIig}]tIyawayfromyoursides. Ifyouarenotyetaccustomedtosuchpracticeand experiencediscomfortsuchasIegcramps’sIowIy 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 belpstomakethetransition廿omI﹞urriedeveryday 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 cbant“A”(pronouncedas“ab’’)Thenrepeatthe Inovementwitl]yourIeftfootasyouchant“mi’) （pronouncedasMme〃）Stepagainonyourrightfootas youchant“tuo”(pronouncedas“tuaw”)andtbenon theIeftfooton“fo”(pronouncedas(lfawI)>nthe slowermethod,steponyourrigbtfootasyouchant “A’﹚ands｝ow】ysI〕iftyourweigbt廿omyourheeltoyour toesasyouchant“lni.”Tbensteponyourleftfooton “tuo”andsIowIysbiftyourweightfromyourI]eeIto yourtoesasyouchant“fo.” lnbot}]forms,aIImovementsshouIdbedeIiberate
andcarefulWbiIeweusuaIystepontherightfoot firstpeop>eatothercentersmightstepontbeIeft’so 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 movingaswecbant’andwitheacbbow,wewiⅡ purif\/someofournegativekarmawehadcreated tbroughourformeractions.Aswet}]ink“Amituofo’” wewiIIpurifysomeofoureviIkarmacreatedbyour pasttboughts.Aswechant“Amituofo／’wewiⅡpuri句 someofourpastharmfuIspeec}].Inourchanting,we pronounceeacbsyIabIecIearIyanddistinctIysothat wehearthechantwhetl]eritisvoicedorsilent.
RegardIessofwhetherwechantwbenwaIking,sitting, orbowing’ourfocusingont}]eBudd}]a’snamewilI decreaseoureverydayworries.EventuaIy’theywiIIbe eliminated.
Tobeginbowing’standwithyourfeetpointing 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 theleftbandtothegroundasweII’butaboutsix inchesabeadoftberigbt.BesuretopIacebotI]hands onthefIoorsotheywiIIbeinfrontofyourheadwhen ittouchesthefIoor.Withthissupportofbotbhands ontI]eground’continuebendingyourkneestotbe grounduntiIyourkneesareonthefIoor.Yourright handshouIdbejustin廿ontandsIigbtIyoutsidethe edgeoftherightknee`andtheIefthandstiIaheadof theright.Porthosewithproblemsinthewristor joints,orwhofeeIunsteadyduetophysicaIconditions youmaypIaceboth}]andsdownattl]esametimeto formabettersupport. Next,fIexyourfeetsothatthetopsofyourfeetare restingontbeHoorandyourtoesareaImosttouching eachother.YourlowerIegsand{eetwilInowbe restingonthefIoorandyourbuttockswiIlberesting onyourIegs. MoveyourrighthandtoapositionleveIwithyour leftandangleyourhandstowardseacbotbersoyour lowerarmsandhandsformaninverted“V’’witbout
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 ToraiseyourseIf’repeatthebowinreverseorder. Slow>yturntheI]andssotbeyarepaImsdown Changethepositionofyourfeetsoyourtoesareon tbegroundandyourfeetarereadytosupportyouas yourise.ThenpuIIyourrighthandtowardsyourbody
afootorsoandthiswiIIbeIptostraightenandraise yourtrunklfneeded’puIIyourIeftI]andtowardsyour bodyuntiIitismoreIeveIwithvourrigbtbandthen usingbotbhandspushyourselfup.Continuerising andstraighteningupuntiIyouareagainstanding uprightwithpaImstogetberatchestlevel BeginwitI]onIyafewbows,bowingsIowIyand 2l
gentIywbilebeingmindfuIofyourmovements’and gradualIyincreasethenumberyoudo.Ifpossib}e’do thispracticewbileachantingmachineorCDis
playingYoumayremainintbefulIbowpositionfor severalsecondsuntilyoubegintorise. DedicationofMerits
UponcompIetionofourchanting’weformallydedicateourmeritstobeingbornintotbePureLandby recitingthefoIowing:
Maythemeritsandvirtuesaccruedfromthiswork adorntheBuddha)sPureLand,
repaytbeFourKindnessesabove) andrelievethesufferingsofthose intbeThreePathsbelow.
Maythosewhoseeorhearofthis, bringforththeheart ofunderstandingandcompassionand, attheendofthisIife,
beborntogetherintheLandofUltimateBliss.
22
ThePourKindnessesaretbeThree>ewels(the Buddha’theDharma’andtheSangha)’parents’teachers,andaIlbeings.AttheinitiaIIeveIofunderstanding, the“ThreePatbsbeIow”arethoseofanima}s,bungry ghosts’andbeIdweIlers.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, whereexistenceistruIywonderfuI’suchexistencewiⅡ onedayendandsufferingwillreturn. Nianju
Anothermethodforpracticeistousenian/u’ormaIa. Thesearewornaroundthewrist.lntbismet}]od,we
recite“Amituofo’>onceaswegentIymoveeachbead towardsuswithourt}]umb·Aswepractice,our 23
thougbtswiIinitiaIybeonthebeads,butgradually wewillbeabletofocusmorefirmIyonourchanting ThismethodisparticuIarIyhelpfuIduringtheday whenwecanfindsometimetochant,especiaIy whenwewishtoreturntothesenseofserenitytbat ourchantingbrings,orwbenweencounterstressfuI situations,andsoon.
Nianjucomeinsinglewristlengt}]sofvarylng numbersofbeadsoraIongerlengthofl08beads.This Iongernian>uwiIIusualIyhavethreesmaIIerbeads evenlyspacedalongtbestringâ&#x20AC;&#x2122;andone<(motherâ&#x20AC;?bead 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<‘Amituofo”tentimeswithacalmand focusedmind,aIoudorsiIently.Werepeatthiseight moretimesthroughouttheday.Eachtimewechant “Amituofo”tentimes.Thischantingcanbedoneby followingoneoftwoprograms.Pleasechoosetheone thatisthemostsuitableforyourcircumstances. Oneprogramistochantuponwakingup,before andafterbreakfast,beforework,beforeandafter >unch’beforeandafterdinner’andbeforeretiring.
Theotherprogramistochantuponwakingup’befOre breakfast,beforeandafterourmorning’swork,before lunch’beforeandafterourafternoonswork,before dinner,andbeforeretiring.
ThekeyisreguIarity;disruptionofthispracticewilI reduceitseffectiveness.Whenwereciteconsistently
withoutinterruption,wewil>soonfeeIanincreasein 26
ourwisdom,serenity,andpurityofmindDiIigent practiceofthismethodtogetherwithunwavering beIief>vowsâ&#x20AC;&#x2122;andIiVngamoralIifecanensure fuIfiIlmentofourwis}]toreachtheWesternPure Land
27
TbePiveGuide>ines TbePiveGuidelinesformtbefoundationandarethe
wayweprogressinourpractice.Theyarefirst,the T}]reeConditions;second,t}]eSixHarmonies;tbird,
t}]eThreefoldLearning;fourth,theSixParamitas;and fifth’theTenGreatVows.Webeginourpracticewith thefirstguideIineoftheThreeConditionsand gradualIyprogressfromthere. MasterChinKungextractedtheseguideIinesfrom thefivePureLandsutras,wbichconsistofthree
sutras,twochapters廿omsutras,andonetreatise.Tbe PureLandsutrasandtreatiseare:
l.ThehHnireLifbSu[ra 2.TheAmirab/>aSunH 3.TheⅥsⅡa／iza㎡onSutm
1.“SamantabhadraBodbisattvaIsConductand Vows!,fromtheAvatamsakaSuna
5.MThePerfect’CompIeteRea}izationof MahasthamapraptaBodhisattva’,fromthe SbumngamaSunH 6.TbeRebirtb乃唇ea妳e
28
TheThreeConditions
lnthebeginningoftheⅥsualiza㎡onSu伽,Queen
Vaidebi)haVngencounteredoverwheImingfamiIy misfortunesandhavingt}]ustruIyexperienced suffering’entreatedSakyamuniBuddba)<<TheworIdis fiIledwithsuffering.Isn!ttbereabetterp>ace,aworld withoutevil?Iwishtoberebornthere.>)Tbroughhis transcendentaIpowers,theBuddhacompassionateIy displayedaIItheBuddhaLandsinthetenquarters<of theuniverse>forhertoobserveandchoosefrom.As
SakyamuniBuddhaexpected’shecboseAmitabba Buddba>sWesternPureLand’alsoknownast}IeLand
ofUltimateBIiss’andrequestedSakyamuniBuddha toteachherhowtoattainrebirththere.
BeforetheBuddhastartedontherequired practicesforrebirth’hetaughthertopracticethe ThreeConditions’explainingthattheywere“thetrue causesofpureactivitiesofaIIBuddhasofthethree timeperiods.”ThisimportantstatementteIsustbat
aIIBuddhasoft}]et}]reetimeperiodsofthepast,tbe present’andthefuture,reIyontheTbreeConditions asthefOundationfortbeircuItivationandattainment ofBuddhahood.
29
The FirstConditionis;
3.
BefiIialtoandproVdeforparents BerespectfuItoandserveteachers BecompassionateandnotkiI>anyIiVngbeings
4.
CultivatetI]eTenVirtuousConducts.
l. 2.
PhysicaIly’wearetore廿ain廿omkilIing’ stealing,andsexualmisconduct.VerbaIIy’we aretore廿ainfromIying,harsbspeecb,divisive speech,andenticingspeecb.MentaIIy,weare tore廿ain廿omgiⅥngrisetogreed,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
communityoffourormorepeopIeâ&#x20AC;&#x2122;monasticorIay, 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 sanghaâ&#x20AC;&#x2122;andtI]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.ITbelesswespeakâ&#x20AC;&#x2122;thefewerprobIems 32
wewiIIbave.ltisbestthatwespeakonIywI]en necessary.
FiftI]isharmonyinexperiencingDl]armabIiss. Wl]enweIearnandpracticeaDharmaDoor,tbe basicacl]ievementtbatwesl]ouIdattainisI]appiness. IfwefeeIunbappyinourpractice’thenwebave encounteredaseriousproblen].TbisprobIemIiesnot intbeBuddba’steachings,butinthewaywepractice. WemayeitberhavedonesometI]ingtbatgoesagainst tI]eprincipIesoftheteachingsorappliedtl]e principlesincorrectIy.Otherwise,tberesuItswould graduaIybecomeapparentasweIessenoursuffering. WitheacI]passingday,wewouIden>oygreater bappinessandfreedom.Thisshowst}]atweare progressinginourpractice.lfwearenotachieving this,weneedtoreflect’findourmistakes,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;廿omsteaIing; fromsexuaI,orsensuaI,misconduct;廿omIying;and fTomthetakingofintoxlcants.Onabroaderbasis`we behaveinamoralandethicalwayineverythingwedo.
BynotkiIing,wewiIIreverealIIife’andhave compassionandrespectfOraIIsentientbeings.Byour 34
veryexistence’wearetakingIives.AswewaIk>westep oninsects·ToproducethefOodweeatandthewaterwe drink,miIIionsofotheranimaIandmicrobioIogicaIIives aredestroyedWecannotstopeatingordrinkingwater,
butwecanmakecertainwedonotwasteanything Understandingourin]pactonotbers,wecanusewhat weneed,butnomorethantbat.
NotI(iIIingaIsohasamoresubtIeaspect:We shou>dnotkiIItI]eseedsofgoodnessinotI]ersorbarm anotheremotionaIIy.WhiIeourthoughtsandactions canbedamagingtoothers>itisourspeecbtl]atalItoo easiIycommitstI]isoffense.OurcareIess’sarcastic,or angrywordscandeeplywoundacbiId,aIovedone’a friendWeneedtouseourspeechwiseIyandspeak fromthe}]earttl]atwishesto}]e}pothers. BynotsteaIing,wewiIIrespectthepropertyof othersandnottakeoruseanytI]ingwithout permissionoftl]eowner.T}]isseemssimpIeenoug}], buttbistraininga>someansthatwedonottaketbat bookwhic}]isIyinguncIaimedinarestaurant.Neither dowekeeptbeextradoIIarthatthecIerkmistakenIy gavetousnordowetaketbingsfromwberewework forpersonaluse.
35
BynotcommittingsexuaI’orsensuaI’misconduct) wedonotinduIgeinsensuaIpIeasures,understanding thattodosonotonlyincreasesourattachmentsand craVngs,butoursufferingaswe}l BynotIying’wespeaktruthfuIIy,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 以
environmentandmaintainacalm,undisturbedmind
InitiaIIy】tI〕isstatewiIIbring】oyandasenseo『ease. EventuaIIy’itwiIenabIeustoseethingsastheytruIy are·
lneverydayIife’wecanconcentrateonwbatever wearedoing.WewiI>beawareofwhatishappening 36
aroundusbutwewiInotbedistractedordisturbed
byit.lndaiIyIife’wecanpracticemeditative concentrationineverythingwedo:whetherweare
working,wateringthegarden,ordrivingourcar’We choosetbeobjectoractivityofourattentionandthen remainfocusedonit.
Wea>sostrivetoattainmeditativeconcentrationin
ourBuddhistpracticeTbepracticeofconcentrating on“Amituofo”wiIIbeIpustobecomeonewit}]perfect compassion’perfecthappiness,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: lGiving（由na） 2Preceptobservation（s力i／a） 3.Patience（八shan㎡）
4.Diligence（i㎡lya） 臥Meditativeconcentration（db）／ana） 6.Wisdom（pl已／na）
Tbefirstparamitaisgiving.Givingcountersgreed’ andensurestI]atintI]efuturewewiIIhaveampIe
resourcestocontinueheIpingotbers.Theunderlying meaningofgivingisIettinggo. TherearethreemajorkindsofgivingThefirstis thegivingofwealthbeitmateriaIresourcesorour timeandenergy.Wbenourgivingbecomes
increasingIyunconditionaI,wewilIbegintofeeImore IiberatedspirituaIy.T}]emorewegiveaway’thefewer possessionswel]avetoworryabout.SoonwewilI realizethatweneedverylittIetobetrulycontent.
Secondisthegivingofteacbing.Byteaching otbers,wearebeIpingthemto|earnhowtorelymore onthemseIves.WegivemateriaIresourcestotryto solveimmediateneeds.But’ifwewanttosoIveneeds t}]ataremorefar-reacbing,weteacb.ltisnot
necessarytobaveexceptionaIskiIls.SimplyteacI] 38
whateverwearegoodatandwI]atothersarenot.TI]e big}]estformofteachingistI]eDharma,wbichcan helppeopIefindIastinghappinessandIiberation. Andthirdisthegivingoffearlessness.Itisto removet}]einsecurities,worries,andfearsofothers, whetherthe“other”is}]umanornon-buman.This
givingcanbethesharingofaI(indword,thegivingof ourstrengtbandstabiIity,orourunderstanding WhenwereIievetheworriesandfearsofothers’and
beIpthemtofeeImoresecure,theywiIIbeabIeto findpeaceandseIf-respect. ThesecondparaInitaismoraIdiscipIine,w}]icb countersworriesandunI]appiness,andenabIesusto continueonourwaytoawakening>namoreIiteral sense,itmeansabidingbytheprecepts.lnabroader sense’thesecondperfectionmeansethicaIbehavior’ 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. ThefourtbparamitaisdiIigence’orentbusiastic effortltistbejoythatwebringtoourpracticeandto aIIthatisworthwhiIeinourIivesltistbetruedeIight thatarisesfromdeepwithinuswhenwearedoing whatiswbo>esome.ltenablesustokeepgoingwben wefeeItiredoroverwhe>med.ltisrefreshingand
inspiringCultivatingenthusiasticeffortcounters Iaziness’andbringsjoytoourIivesaswefeelasense ofaccompIishmentinfinishingwhatwehavestarted. Tbefifthperfectionismeditativeconcentration.
OurpracticeandtrainingindiscipIineandnot harmingotherswilIreduceandgraduaIyeIiminate ourbarmfuIverba}andphysicalbe}]aviors.Ourminds wiIIbecomecaImerandIessagitated.Whenour mindsarethussettIed’wewillbebetterableto
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 >ustsomesmaImeasureeveryday’startingwith today’graduaIy’wewiIbegintoIookintheright direction,andgraduaIIywewiIIawakentot}Ieperfect goodness’perfectcontentment’andperfectjoythat areaIreadywithinourtruenature,ourBuddhanature.
4l
T}]eTenGreatVows
OnIywhenweapp}ytheThreeConditions,theSix Harmonies,theThreefoldLearning’andtbeSix ParamitasinourdailyIiveSarewetruIyIearning Buddhism’emuIatingbodhisattvas,andbeginningto resembIeabodhisattva.Bodhisattvascannotattain
BuddhahoodonIybypracticingtbeSixParamitas. Tbeya}soneedtopracticeBuddba-namecbanting andtoseekrebirthintI]eWesternPureLand.
lntbepracticeofBuddha-namechanting’wecan 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}]emseIvesfromdeIusionTherefore’itisthe
IaststepofourcuItivationandcannotbereachedI)y skippingthepreVoussteps.MasterChinKunghas saidthatifwedonotsucceedinourpracticeoftbe SixParamitas,wearenotevencIosetopracticingthe TenGreatVows.
Thedistinctivefeatureoftbepracticeof SamantabI]adraist}]att}]isbodhisattvaI]asamindas
broadastbeuniverse.AsaresuIt’eacI]ofhistenvows
isuItimateandperfectinitseIf. TheTenGreatVowso『Samantabhadraare:
lTorespectaIIBuddI]as 2.TopraiseTatI]agata(oneofthetennamesfor Buddha)
3.TomakeofferingsextensiveIy 4.TorepentkarmicobstacIes 5.TorejoiceatotI]er>smeritoriousdeeds 6.TorequesttheturningoftI]eDharmawheeI 7.TorequesttheBuddbatoremainintI]isworId
8ToconstantlyfoIIowtI]eBuddha’steacbings 9.ToaccommodateaIIsentientbeings 43
l0.TodedicateallIneritsuniversaIly
lnconcIusion’ourIearningofthePureLand teachingsisbasedonthefivePureLandsutrasand onetreatiseOurpracticeisbasedontbePive Guide}ines:theThreeConditions,theSixHarmonies,
theThreefoldLearning,theSixParamitas,andtbe TenGreatVowsofSamantabhadra.
Tbeseguidelinesareverysimple,verycIear,and notataIcompIicatedIfwefoIIowtheseguideIinesin ourIearningandpracticefortherestofourIives,we wiI>definiteIysucceed.Asanancientsageoncesaid, “lftenthousandpractice,tentbousandwi>lattain rebirth”WebavetheprincipIesandtbepractice methods.HowdoweinteractwithpeopIeandengage intasksindaiIyIifePlfwefoIIowtbesefiveguideIines wewilInotgowrong.lnaddition’ifwesingIeminded}ypracticeBudd}]a-namecl]antingandseek rebirthintheWestemPureLand’aIlofuswiⅡ 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,images’andotl]erDbarmamaterialsare nottobetakenintobatI]rooms.AIso,ifpossibIe, pIeasedonotpIacethemdirectIyonyourbedWhen traveIing’tl]esebooI(scanbewrappedinacIeancloth
andpIacedinyourIuggage.Thebooksmaya}sobe pIacedontl]ecIotI]wI]ichisinturnpIacedonabed WhenweareintI]ebatl]roomorarenotproperIy dressed,c}]antsilently.However,whencIeaningor doingchores’wemaychantaIoudSilentorvoiced 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.Discreet’Ioose-fittingclothingis appropriate.
4.DonotuseperfumeandscentedIotions; refrain『romwearinganythingthatcouIdmake 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]tingtheincense’donotblowontheincensebutfan itgentlywithyourhandtoputouttbefIameandallowit toburnsIowly.RaisetheIowertipo『theincenseto IigbtIytouchyourfOreheadwitbtbeincensepointed towardstheBuddhaandthenpIacetbeincenseinthe hoIder.
lnthefoIIowingceremony,whichwefolIow sequentiaIIy’wefirstpayrespectstoSakyamuni BuddbaforteachingusabouttbeunsatisfactoryreaIity ofourexistenceandofthehappinessandIiberationof thePureLand.WetbenpayourrespectstoAmitabha Buddbafbrhiscompassionatevowstobe>paIlbeings whorequestthatbeIp.Next,webeginchanting “AmituofO,”whichisthemainpartofthesession. Continuethischantingforthetimeyouhavesetaside foryourpractice. Afterchanting’wepayourrespectstothe bodhisattvasAvaIokitesvaraandMabasthamapraptafOr 48
t}]eirexemplaryteacbingsofcompassionandwisdom respectiveIyâ&#x20AC;&#x2122;andthentoaIthebodhisattvasintbePure
LandfOrhavingprogressedontbepathofawakening. NextistbeVerseofRepentancetoexpressourdeep regretfOrbaVngharmedinnumerabIebeingsthroughout ourcountlesslifetimes.WeconcIudewiththe
DedicationofMerittopassonthegoodnessthathas resultedĺťżomourchantingtobeIpalIbeingsend sufferingandattainlastinghappiness.
49
Putpa／msmgc肋eⅡDoonebow〉的疋epIDsn7a口ons’onebow. P／acecon田iDero／wa﹝eriMfDntofAm／田b／】aBuddbaimage. L妙tincenseif化s肥d PlJ〔pa／msmgetbαbowonceandsaywhatiSiDquo疋maI＊s.
呱Homagetoourorigina﹜teacherSabamuniBuddhaⅦ (OneboW)
（Repea﹝肋疋enmes）
<‘HomagetoAmitabbaBuddha” (OneboW)
（S／ttingorwa／ki『唔med／田加nwbi／Emind／ij／』／cbanm﹞g） “AmituofO”
（l／l／乃enHn觔eαs田n（／a㎡pu〔pa／msmg巴的eI）
“HomagetoAvalokitesvaraBod}]isatIa” (OneboW)
“HomagetoMahasthamapraptaBodhisattva” (OneboW)
“Homagetothegreatpuresea-vastassemblyof bodhisattvas.”
（O〃eboW） 50
(<Ievilactionscommittedbyme sincetimeimmemorial,
stemmingfromgreed’anger,andignorance’ arisingfrombody>speech,andmind)
IdeepIyrepent}]avingcommitted’) (OneboW)
“MaytbemeritsandVrtuesaccruedfromthiswork adorntheBuddha>sPureLand,
repaythePourKindnessesabove,
andreIievethesufferingsoftbose intheTbreePathsbeIow.
Maytbosewhoseeorhearofthis
bringforththeBodbimind, andattheendoftbisIife>
beborntogetherintheLandofUItimateBIiss.” （Onebow）肋正eplDs佃nOns’oneboW）
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.丁headvisorcanaIsoadviseeveryonetorefrain
fromgossipanddistractingconversationsasthey couIdrekindlethepatient’sattacbmenttothisworId, whicbisdetrimentaltothepatie㎡sdesiredrebirth 52
4.Whenrelativesandfriendscometovisit’tbey shouIdbediscouragedfrombecomingemotionalin thepatient’spresence.IftheywishtoheIp,theycan standtothesideandchant“Amituofo”aloud.Explain tothevisitorsthatcryingatthistimecoulddistract thepatient廿omtI﹞edesiredrebirthinthePureLand, 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,orevenasmokelessvariety’maybe 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
formof“Amituofo”shouldbeused’sot}]atthepatient caneasiIyregisterthisnameinthemostsubtle consciousness,atatimewhenbothmindandbody areveryweak. ltwou>dbewisetoaskthepatientwhicbis preferred-‘<Amituofo>)or“NamoAmituofo.”lntbis way’thepatientcancomfortabIyandsiIentlychant alongwiththegroup.Togocountertothepatie㎡s >ikesand}]abitsmaydestroyhisorberconcentration. PeopIeshouIdnotchanttooIoudIysoasnotto expendtoomucI]energyands}]ortenthetimetbey canchant.Ontheotherhand’theyshouIdnotchant intoolowavoiceorthesoundmightnotregisterin
thepatient’smind.AIso,tbeyshou|dnotspeaktoone anotherwhileint}]eroom.
CbantingshouIdneitherbeoverIyIoudorsoft, s>oworfast.Eachutteranceshouldbec>earand
distinct,sothatitcanbeheardcIearIyandpenetrate deepintothepatie㎡sconsciousness‧Onecaveat:if thepatientistooweakorisincoma,hemayhave 55
difficultyhearingtbechanting.lnsuchacase> someoneshouIdchantclosetotbepatie㎡searto belpt}]epatienttomaintainaclear,steadymind 4.Withregardtoinstruments,itisgeneraIlybetterto usethesma>IhandbeIIwithitsclear,limpidsound,as itcanheIpthepatientdeveIopapureandcalmmind. However,t}]ismaynotapplyinaIlcases.lfpossib>e’it isbesttoaskthepatientinadvancewhatispreferred. lfsomedetailsdonotsuitthepatient,wesbould adapttothecircumstancesandbeHexible. AfterthePatientDies
l.ReIativesshouIdnotcryinthepresenceofthe patient,especialIyimmediatelybeforeandafterthe deatbDoingsocancausethedyingpatientto deveIopthoughtsofattac}]mentwhichcanprevent themuchsougbtrebirtbandresuItantIiberation.
2.ltisVtaIlyimportantnottotouchormovethebody ofthedeceasedperson.Tbus,peopleshouIdwaitat Ieasttwelvehours,andpreferabIytwenty-four’before washinganddressingthebody. 56
3.PalniIyandfriendssI]ouIdconcentrateonchanting inaIearnestnessandwitI]outcryingforatleast tweIvehours.Tl]isistoaIlowthepatient)smostsubtIe consciousnessadequatetimetoleavethebody.lf) duringtI]isperiod,anyonetoucbestbebodyorcries, thedeceasedmaystiIIexperiencefeeIingsofpain, sadness,anger’orseI『﹣pity’andsinI（againintotbe 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 beaffectedbythebehavioroffaIniIyand廿iends actingonbehaIfoftbedeceased
57
●﹃■0上
‧Ⅵ
L
n
o•
W·1l I
TomyfamilyandaIltI]oseconcernedwitbmycare: ,of
L
beingofsoundmind,makethisstatementasa directivetobefolIowedifforanyreasonIbecome unab}etoparticipateindecisionsregardingmy medicaIcare.
Uponmydeathandtransitionintothenextlife,ldo notwishtoberebornasaghostpatI]orananimalI donotwishtosufferlnstead,lwishtofoIIow AmitabbaBudd}]aandtoarriveatbisWesternPure
LandofUltimateBliss·ToaImyfamiIyandfriends,I wisbtoaskforyourassistancesothatlmaynot suffer,butinsteadremaincalmandpeacefulto prepareformyarrivaItotheWesternPureLand lntheeventthatlsbouIdsuffer廿omaterminaI
ilInesstotbeextenttbatdoctorsforeseenopossible
recovery,laskthatnomedica>treatmentbe undertaken.Shou}dIaIreadybeintbehospitaIatthis point,Iwishtobecheckedoutandbroughthome. 58
P}easenotifymyassignedfamiIymemberorfriend attelephonenumber(s) and
Oncebome,pIeasepositionmeinthemost
comfortab}e’naturaIpositioninwhicImayrest.The assignedfan﹞iIymemberor仕iendwiIIIeadothersin c}]anting“Amituofo.”ShouIdldecIinetotI]epoint wbereI}oseconsciousnessandamnolongerawareof mysurroundings’theassignedfamiIymemberor friendshaIIhavefuIIaut}]orityinmakinganydecisions regardingmyweI-being.lfthispersoncannotbe contacted,pIeasefindaBuddbistmasterorBuddhist be>ievertoaidinthechantingof“Amituofo”untiI]e assignedpersoncanbereacbed
Withintwenty-four}]ourspriortoandaftermydeatb, lwou｝dIiketoaskmyfriendsand『amiIytocompIy 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}]tohearis“Amituofo,”sotbathemay escortmetotl]ePureLand
lflamathomeuponmydeatb,myfamilysbouldtake turnschanting“AmituofOMforeighttotwenty-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(eptsimpIe’and properBuddhistetiquettes}]ouIdbefollowedldonot wisbforanyunnecessaryexcess.
WithinfOrty-ninedaysfoIIowingmydeath,lsincereIy asl<myfamiIymembersandfriendstoseekmyrebirth intotl]ePureLand’andtoperf0rIngooddeedssucI]as givingoffe<ingstotheTbree>ewelsoftheBuddha’ Dharma’andSangha,printingsutras’heIpingtl]e needy,andsoon.ThesegooddeedswiIIbeIpmeto attainadditionaIgoodI<arma>andfurtherassistmein arriVngatthePureLand.MostimportantisfOrmy 『amilytosincereIycI﹞antMAmituofo／’ lnorderformetobenefitthemostandtopeacefuIy arriveatthePureLand,theabovepointsmustbe folIowedTbiswiIInotonIybenefitmebutaIIthose invo}vedasweIlIntbismanner,lwishforeveryone toIearnandtobelieveinBuddhism.Thus,everyone 6l
canarriveatthePureLand,aswell Amituofotoa|l.
ThesedirectionsexpressmylegaIrighttorequestor refusetreatment.Tberefore,lexpectmyfamilyâ&#x20AC;&#x2122; doctorâ&#x20AC;&#x2122;andaIIthoseconcernedwithmycaretoregard themselvesasIegaIlyandmorallyboundtoactin accordwitbmywishes. Signed Date
Witness:IdecIaretbattbepersonwhosignedthis document,oraskedanothertosignthisdocumenton hisorherbehaIf,didsoinmypresenceandthatheor sheappearstobeofsoundmindandfreeofduressor undueinf>uence. Witness Date
62
WisdoⅡ〕廿oIntheMasters
GreatMasterYinGuang ThirteenthPatriarcbo『PureLandBuddhism
Whetheralayoramonkornun’weneedtorespect tbosewboareolderthanweareandtoexist
}Iarmonious}ywithtbosearoundus. Wearetoendurewbatotherscannot
andpracticewbatotherscannotachieve. Wesbou}ddoaIwecanonbehalfofot}]ers
andhelpthemtobegood Wl〕ensittingquietIy’wewouIddoweⅡ torefIectonourownfaults.
WhentaIkingwithfriends donotdiscusstherigbtsandwrongsofothers. Inoureveryaction,fromdawntodusk anddusktodawn, recitetbeBuddha’sname.
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 andnothaveanygreed’anger,andignorance istruly叩／jo／dingpreceprs. 64
TobetruIymindfuIofBuddbaAmitabha
andnotbebotheredbywhoisrigl]torwhoiswrong isgreat〔o／elH刀ceroinsⅡ／t. TobetruIymindfuIofBuddI]aAmitabba
andnotbedistractedbyotherthoughts isgrear允cusanddi／唔e刀ce Tobetru>ymindfuIofBuddhaAmitabha
andnotbavewanderingthoughts isgreardb﹚〃ana TobetruIymindfuIofBuddbaAmitabI]a andnotbeenticedbyanytemptation lsgrearpl已／﹞】a
TryrefIectingontl]efoIowing:lflstiIIbavenotgiven uptbeattac}]mentstobody’falsemind,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.The℃hapteroft﹜﹞ePerfectand CompleteReaIizationofMahastbamaprapta,>inthe SumngamaSutmte}lsushowMabasthamapraptaand {ifty-twofel>owbodhisattvassingIe-mindedly concentratedonbeingmindfuIofAmitabhaBuddha andonchantinghisnamefromthetimetbeytook refugeuntilthetimetheyattainBuddhahoodAIIthey reliedonwastbenameofAmitabhaBuddha-<astbe
sutrasaysIMwithouttheaidofanyotberexpedient’t}]e mindwiIbeopened.” Inotherwords’PureLandpractitionersdonot
needtoreIyonanyotbermethod.Promtbeirinitial determinationtoseekenIigbtenmentuntiItbeir attainmentofBuddhabood,t}]eyonlyneedto concentrateonBudd}]a-namecbanting-onbeing mindfuIofAmitabhaBuddl]aandonchantinghis nan]e·
HowshouldwepracticeBudd}]a-namec}IantingP Mahasthamapraptataugbtusthatthekeyis<<tbe
perfectcontrolofthesixsenseswitbcontinuouspure 66
thoughts.’’“Purethoughts”meansthatwhenwechant
“Amituofo”weshouldnot}]aveanydoubtsorother thoughts.T}]emindmustbepure;wemustc}]ant withapuremind℃ontinuousmeansthatwechant ,)
withnointerruption.“Nointermingling’nodoubt, andnointerruption”isthekeytosuccessinthe practlceofBuddha-namecbantingthat Mahasthamapraptataughtus.lfwepractice(<tI]e perfectcontroIoftbesixsenseswithcontinuouspure thoughts/,wewilldefiniteIysucceedinourpracticeof Buddha-namecbanting ～Budd／jiSm;Awa人eningofCompassionan（n／i∕﹜SdOm, Secondedition’Trans.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
WherevertheBuddha’steachingsHourisb) eitherincitiesorcountrysides, peopIewiIIgaininconceivabIebenefits.
TheIandandpeopIewiIIbeenve>opedinpeace. ThesunandmoonwiIlshinecIearandbright. WindandrainwiIappearaccording>y andtI]erewiIIl)enodisasters.
NationswiIIbeprosperous
andtberewiIIbenoneed{orsoIdiersorweapons. PeoplewiIIabidebymoraIityandaccordwitblaws. TbeywiIIbecourteousandhumbIe, andeveryonewillbecontentwitI]outin>ustices. TherewiIIbenotI]eftsorVoIence.
ThestrongwiIInotdominatetheweak
andeveryonewiIIgettheirfairsbare. ～加／﹜ni〔eLi／bSunH～
69
DedicationofMerits
Maythemeritsandvirtues accruedfromthiswork
adorntbeBuddha}sPureLandâ&#x20AC;&#x2122;
repaythePourKindnessesabove,and re}ievethesufferingsofthose intbeThreePathsbeIow.
Maythosewhoseeorhearofthis, bringfortbtheheart ofunderstandingandcompassionand, attheendofthislife)
beborntogether intheLandofUItimateBliss.
WaystoReachUs www.abuddl]istperspective·org www.abrcorgau AuStmlia/5I/ AmitabbaBuddbistAssociationo『NSW 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 αnada／I／ 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 α
T:4l6-293-0024F:4l6-292-606lwwwjnfamtbtoronto.ca
lnfiniteLigbtAmitabbaOrganizationo『Canada Tel:4l6-893-3366Pax:905-947-l870www·infamtbtoronto.ca
【乃】i肥d肋】gdbm〃仰 BuddhistEducationFoundation(UK) T:l7l-586-6923P:l7l-794-8594www.buddhisteducation.co.ul<
HOngKbng仍52／ HongKongBuddhistEducationPoundation T:23l4-7099P:23l4-l929E:amtbhkl@budaedu.orghk Ma跑｝硿ia伍0／ Amitabl]aBuddhistSociety(MaIaysia) T:03-404l-4l0lP:03-404l-2l72www.amtb-m.org.my/emid.s}]tml
Smg已PoI℃伍刃 AmitabbaBuddhistSociety(S) T:6744-7444F:6744-4774E:abss@amtb.orgsg SingaporeBuddhistLodge T:6737-2630F:6737-0877E:sbl@sblorgsg 乃iWan伍8d／
TheCorporationRepubIico『HwaDzanSociety T:02-2754.7l78F:02-2754-7262www.amtborgtw 乃ai阻nd伍62﹚
AmitabhaBuddhistSociety T:662-7l9-5206F:662-7l9-4356
【hitedSta肥sofAmeITCa∕I／
AmidaSociety T:626-286-5700P:626-286-7988E:amtbIa@pacbellnet AmitaBuddhismSociety-Boston T／P:508﹣580﹣4349Eamtbboston＠yaI﹞oαcom Amitab}]aBuddl]istAssociationofStateWasbington T:425-25l-6822F:425-656-9789
AmitabhaBuddhistLibraryinCbicago T:630﹣4l6-9422『: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>ersey’lnc 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.eduäşşamtb
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