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 Questions Regarding Rites of Transcendental Deliverance



       In regards to achieving transcendental deliverance for deceased members, is there a difference in effectiveness between if the ritual is conducted in a monastery and at home?


Replied by Master Jingzong:

       The effectiveness of the transcendental deliverance depends not on location, but rather the following three aspects:

1.Depth of the person’s virtuous roots and the weight of his karmic obstacles

       The depth of his virtuous roots and the weight of his karmic hindrance do play a role in the effectiveness of the transcendental deliverance.

       If his karmic obstacles are heavy, then deliverance would be challenging; on the other hand, if they are light, then deliverance would be easy.

       If his virtuous roots are shallow, then he would be hard-pressed to resonate with the Buddha’s teachings; if they are deep, then he would resonate with them immediately.

2.The sincerity of those participating in the transcendental deliverance

       If you were to perform the ritual perfunctorily or commission this task to others without your personal involvement, merely for the sake of a show, the effectiveness of the transcendental deliverance would be noticeably reduced.

3.The method of transcendental deliverance.

       If all methods are compared, including chanting sutras and mantras, then Amitabha name-recitation is both the most sublime and the most effective.

       Deceased individuals are already deceased, and thus, their depths of virtuous roots remain unchangeable.

       We should only focus on the other two aspects to compensate.

       The greater the sincerity of our minds, and the more we focus on reciting Amitabha’s name as the method, then the higher the effectiveness becomes.  Why is that?

       Master Yinguang said in his work, “The Writings [of Master Yinguang]”:

       Householders who wish to perform transcendental deliverance for their parents are advised to do so by themselves in their own homes.  They may invite other practitioners to participate in the assisted recitation.

       Alternatively, you may invite Dharma Masters from monasteries to have them recite Amitabha's name in performing the ritual.

       However, there is a distinction between when you recite and when others do.  Considering that the transcendental deliverance is for your parents, as it is easier for you to think, “My mother is like such-and-such, I know how well she's treated me,” your connection with your mother will easily resonate, so performing the recitation yourself will have a more prominent outcome.

       On the other hand, when others recite, the effectiveness depends on who they are.  If they are eminent monks, such as Master Yinguang and Master Shandao, the benefits will be undoubtedly immense.  However, if they are regular individuals, then maybe not so much.

       Moreover, if I sincerely recite Amitabha’s name alongside a hundred fellow practitioners, this will certainly make it even more effective.  The combined strength from group recitation will yield a more powerful response and further motivate the participants.  Oftentimes, when performing the transcendental deliverance alone at home, one can have a sense of isolation and lack of energy.  However, at a Dharma center, with solemn rituals that abide by Dharma methods and rules, along with the synchronized energy of group recitation, our filial intent is elevated, as are our connections to and responses from the deceased.  This approach will be fruitful.

       If the opportunity to perform transcendental deliverance in a Dharma center is unavailable, then sincere recitation of Amitabha Buddha’s name at home can also suffice.  The type of transcendental deliverance that might prove ineffective would be in the case of spending a lot of money to invite numerous monks to recite sutras and mantras.  In these situations, it is mostly for show and not that sincere, but exhausting and done with a sense of getting it over with.

       Master Yinguang said, “Approaching it in this manner is perfunctory and for show; ultimately, the effort is futile.”

       Furthermore, sutras and mantras do not all follow a pattern of repetitive phrases.  Reciting them rapidly makes it difficult for people who hear them to understand, and even the deceased will not grasp them clearly, hence rendering the effectiveness limited.  However, in the case of reciting Amitabha’s name, each repetition resonates directly with every participant’s heart and most easily elicits a positive response from the deceased.  As soon as the name is uttered, radiant light fills the room, immediately embracing the departed, so that they may be freed from their karmic obstacles and guided to rebirth in the Pure Land.  How truly remarkable this is!  By no means should you use mixed methods!

       Namo Amituofo!


(Translated by the Pure Land School Translation Team;
edited by Eddie Cao)



Master Huijing

Master Huijing

Master Jingzong

Master Jingzong

Guiding Principles

Faith in, and acceptance of, Amitabha’s deliverance
Single-minded recitation of Amitabha’s name
Aspiration to rebirth in Amitabha’s Pure Land
Comprehensive deliverance of all sentient beings