Supportive Buddha-name Chanting

Guidelines for Spiritual Advisors

1. Remind the patient of the suffering of this world and the joys of the Pure Land to help strengthen his or her vow to be reborn into there. The spiritual advisor should also enumerate and praise the patient's good deeds, merits, and virtues. This will help the patient to be happy and free of doubts, certain that when the time comes to die, he or she will, thanks to his or her good deeds, vows, and practice, be reborn into the Western Pure Land of Ultimate Bliss.

2. It is important to remind the dying person to cease thinking of wealth and property, as well as attachments to family and friends.

3. If the patient has written a will very good, but if not, it is best to counsel against writing one at this time. The advisor can also advise everyone to refrain from gossip and distracting conversations as they could rekindle the patient's attachment to this world, which is detrimental to the patient's desired rebirth.

4. When relatives and friends come to visit, they should be discouraged from becoming emotional in the patient's presence. If they wish to help, they can stand to the side and chant "Amituofo" aloud. Explain to the visitors that crying at this time could distract the patient from the desired rebirth in the Pure Land, and result in the patient being subjected to much suffering.

5. The patient should be counseled to practice generosity and give away personal effects to those who need them. Also, the patient can purchase Buddha images, sutras, and other Buddhist materials, and request that they also be given away. This will help the patient to increase his or her merits and reduce bad karmas, and thus help to facilitate a good rebirth.

The good advisor should keep these general guidelines in mind, but be ready to improvise according to the situation.


Supportive Buddha-name Chanting

Supportive chanting by family members and Dharma friends is crucial when a patient is on the verge of death because, at that time, he or she is weak both mentally and physically. In such trying circumstances, it becomes increasingly difficult to focus on chanting "Amituofo." This is why supportive Buddha-name chanting is so important.

1. To help focus the patient's thoughts, respectfully place a statue or picture of the standing Amitabha Buddha in front of the patient where it can be easily seen. Place a container of clean water in front of this image and some fresh flowers in a vase near it. Lightly scented incense, or even a smokeless variety, may be burned. (A strong fragrance or excessive smoke might cause the patient to have difficulty in breathing.)

2. Those who come to practice supportive chanting should remember that the patient, who is in a weakened state, requires adequate fresh air. If too many people are in the room at one time, the patient may have difficulty breathing and become agitated, resulting in more harm than good. Also, people should pre-arrange their chanting time and silently take turns, so that the chanting can continue uninterrupted. Each session can last about an hour.

3. According to Master Yin Guang, the thirteenth patriarch of the Pure Land school, the short chanting form of "Amituofo" should be used, so that the patient can easily register this name in the most subtle consciousness, at a time when both mind and body are very weak.

It would be wise to ask the patient which is preferred—"Amituofo" or "Namo Amituofo." In this way, the patient can comfortably and silently chant along with the group. To go counter to the patient's likes and habits may destroy his or her concentration. People should not chant too loudly so as not to expend too much energy and shorten the time they can chant. On the other hand, they should not chant in too low a voice or the sound might not register in the patient's mind. Also, they should not speak to one another while in the room.
   
Chanting should neither be overly loud or soft, slow or fast. Each utterance should be clear and distinct, so that it can be heard clearly and penetrate deep into the patient's consciousness. One caveat: if the patient is too weak or is in coma, he may have difficulty hearing the chanting. In such a case, someone should chant close to the patient's ear to help the patient to maintain a clear, steady mind.

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


After the Patient Dies

1. Relatives should not cry in the presence of the patient, especially immediately before and after the death. Doing so can cause the dying patient to develop thoughts of attachment which can prevent the much sought rebirth and resultant liberation.

2. It is vitally important not to touch or move the body of the deceased person. Thus, people should wait at
least twelve hours, and preferably twenty-four, before washing and dressing the body.

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

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

5. Funeral arrangements should be simple and modest, without unnecessary expenses. Only vegetarian food should be provided for serving meat or fish will burden the departed with more karmic obstacles, making liberation that much more difficult. It is important to remember that even those who have been already been reborn into the Pure Land may still be affected by the behavior of family and friends acting on behalf of the deceased.

related post:  Living Will

Source Of Information:
《In One Lifetime: Pure Land Buddhism》, by Venerable WuLing, published in 2006, distributed by Amitabha Buddhist Society Malaysia (92, Jalan Pahang, 53300 Gombak, Kuala Lumpur, Malaysia)
*** The information provided above does not contain personal opinion of this blog.