[In this] human life, mothers, [fathers and] children, husbands [and] wives, [and the] whole family’s [other] family members, together are [from] past lives’ empty [karmic] conditions [arising in the moment, which are impermanent and not substantial].
[Note 1: However, we should still fulfil our worldly responsibilities towards one another correctly at the moment.]
Temporarily meeting together [now], in the end definitely separating [to] depart, [this is] not worth [having] miserable suffering [over].
[Note 2: Therefore, we should treasure one another from moment to moment, but without attachment from moment to moment. Without grief when death does one another apart, it is possible to meet in Pure Land later, if all practise to reach it, which is cause for reunion with rejoice instead. The truest love for our family members is expressed by guiding them to all be sincerely mindful of Buddha, with which they will be liberated from all suffering, to have ultimate bliss.]
That truly lamentable [and] truly [with] suffering, thus is [to] emptily pass [this] one lifetime, [by] not [being] mindful [of] Buddha.
[Note 3: This is so as to miss or neglect practice of mindfulness of Buddha is to have this precious human rebirth pass by in vain, without approaching Buddhahood in a definite way, while still being trapped in the cycle of births and deaths, with more repetitive suffering from departure from loved ones.]
Now, only [with the] ten thousand conditions let go [off], returning [the] light [of mindfulness to] inwardly illuminate [with] mindfulness [of] Buddha, [doing this] immediately is [this] one life’s urgent [and] great matter. Other [than this], without [need for] many [other] words. Besides this, only caring [about] purely [being with] whole[hearted] mindfulness [of] Buddha.
[Note 4: Before, between and after fulfilling other responsibilities, there should be as much sincere practice of mindfulness of Buddha as possible, as life can end at any time, with which we will reach the next life, for better or worse, according to our practice.]
This mindfulness [of] Buddha[‘s name: ‘Āmítuófó’], must [be with] word [by] word reflected on [the] mind, [with it] distinctly [and] clearly understood, [in each] moment [with the] sincere mind, not allowing a little deluded thought [or] stray thought [to arise].
[Note 5: There should be utmost sincere recitation of the Buddha’s name with utmost sincere listening to the Buddha’s name being recited. When the mind is utmost sincere in this way, other non-Buddha thoughts will naturally not arise.]
When [in the] morning [and] evening prostrating [to the] Buddha, sincerely [and] diligently give rise [to the] Aspiration [to] seek birth [in his] Pure Land.
[Note 6: For teachings on how to give rise to this Aspiration formally, see the Related Article below.]
In this way, when nearing, approaching life’s end, naturally [will] Right Mindfulness [of Āmítuófó] appear before [one, for] rebirth [in] Amitā[bha] Buddha’s Pure Land [Of] Ultimate Bliss. [From a] lotus flower manifesting birth, forever departing [from] all suffering.
[Note 7: When there is lifelong utmost sincere practice of mindfulness of Buddha now, this will easily and habitually arise again when about to depart. With this practised well again then, Pure Land will certainly be reached for liberation.]
Pure Land Tradition’s 8th Patriarch Great Master Liánchí
(Collection [Of] Yúnqī’s Pure Land Sayings)
Namo Amituofo : Translation and notes by Shen Shi’an
How Should Those Mindful Of Buddha Give Rise To Aspiration?