[2] For Fathers And Mothers To Approach Life’s End With Rebirth In Pure Land 父母临终往生净土

[2] [For] Fathers [And] Mothers [To] Approach [Life’s] End [With] Rebirth [In] Pure Land


Those [with] true Faith [in the] Pure Land, when giving rise [to] mindfulness [of the] Buddha, [will in a] lotus pond sow [a seed. When] those wholeheartedly mindful [of the] Buddha, [are with] all good adorning, [their] lotus flowers [will] sprout [from the] water. [When those with] mindfulness [of] Buddha’s efforts accomplished, [are with] Pure Land’s affinity mature, [their] flowers [will] blossom [for] seeing [the] Buddha.

[Note 1: To adorn with all good is to dedicate all meritorious virtues done in this life for reaching Pure Land. The lotus flower in Pure Land will manifest before one when approaching life’s end, as the vehicle for birth in Pure Land.]


[The] Buddha’s disciples serving [the] Buddha, certainly [should] first serve [their] parents. Earnest [with] filial thoughts, not abandoning [them for one] moment. According [with] fathers’ [and] mothers’ frame of mind, observing [the] facial expressions of [their] fathers [and] mothers, then [with] obedience gathering [and] supporting, [with] efforts done harmoniously.


Also, [there] should [be] mindfulness [that when life is like a] candle [in the] wind unceasing, [there] must [be] protection [when] rebirth’s time arrives.

[Note 2: This refers to taking extra care of one’s parents, whose life might be fickle, especially when aged, sick and dying.]


In advance with fathers’ [and] mothers’ all good affinities, good deeds and everyone’s supportive meritorious virtues throughout [their] lives gathered as [a] memorial [text], often [for] fathers [and] mothers reading them, [there] must [be] enabling [of] fathers’ [and] mothers’ minds [to] give rise [to] joy.

[Note 3: There can be use of photographs and mementos as records too.]


Also, [there] should [be] encouraging [and] enabling [of] sitting [and] lying down [in the] Western direction, [to] not forget Pure Land. Also, [there] should [be in the] Eastern direction setting up [an] Āmítuófó image, [for] encouraging [and] enabling wholehearted recitation [of the] Buddha[‘s name].

[Note 4: Being positioned in the Western direction is to remember one’s spiritual destination. The image is to offer an alternative physical reminder at home.]


[With] burning [of] incense, [and] striking [of a] guiding bell, bow [to] lead everyone, [with the] same voice harmonising [with] them. Constantly enable Buddha recitation [to be in] continuous succession [that is] unending, not for worldly affairs [having] sorrow [and] attachment, [in] fear [of] losing Right Mindfulness.

[Note 5: Offering of incense to the Buddha should be avoided in the presence of the sick and dying if there is poor air circulation. Other offerings like water and food can be made instead. If a recorded track is used, the sounding of a guiding bell might already be present: To have Right Mindfulness is to recite the Buddha’s name with profound Faith (深信) and sincere Aspiration (切愿).]


When approaching renouncing [of this] retribution [body, there] should still [be the] focused mind, [with which] naturally, many noble [ones will] come [to] welcome, [for] rebirth [in] Pure Land, [in] treasure lotus flowers within, [to] definitely accomplish Buddhahood.


When filial children wait upon [their] fathers [and] mothers, precisely at this moment, [they] should not [be] lazy. This [is the] great[est] matter [for] filial children serving [their] parents, [when] approaching [life’s] end. With this as filial, that [is with] filial [piety] utmost.

[Note 6: Offering guidance (开示) and support-chanting (助念) is utmost important then, as with heeding and following respectively, there will be reaching of Pure Land, to be liberated from the cycle of birth and death forever, with the swiftest progress towards Buddhahood possible.]


Also, moreover, from ancient [times] since, those [with] mindfulness [of] Buddha reborn [in the] Western [Pure Land are] not singular. Briefly raising [are] several [examples] for those mindful [of] Buddha [to] reflect [on].


Therefore, [with] Udyāna country’s King seeing many noble [ones] coming [to] welcome, [and] Suí [Dynasty’s] Wén Empress riding [on the] extraordinary fragrance, then [to the] West striding.

[Note 7: The King’s case can be seen at]

[Note 8: The Empress’ case can be seen at]


Yáo Xíngpó [i.e. old practitioner lady] requested [the] Buddha [to] wait [for] another [practitioner, and] Sòng [Dynasty’s] Shìzi[‘s daughter] attended [to her] mother, [to] together ‘return’ [to Pure Land].

[Note 9: Yáo Xíngpó’s case can be seen at]

[Note 10: Shìzi’s daughter’s case can be seen at]


[This] can [be] called ‘once transcending, directly entering [the] Thus Come [One’s] ground’ [for progress towards Buddhahood].

Lúshān’s Lotus Tradition’s Treasure Mirror: Eighth Scroll [On] Right Tips [On] Mindfulness [Of] Buddha [For] Rebirth
[By] Great Master Yōután Pǔdù Compiled

Namo Amituofo : Translation and notes by Shen Shi’an

Please be mindful of your speech, Amituofo!

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