If you think of me, please recite Amitabha Buddha.
I also reside there, inside the six-syllable Name – Na-Mo-A- Mi-Tuo-Fo.

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At the moment of the rising sun,
The world turns from darkness to light in the ten directions.
When the moon emerges, its reflection appears in water all over the Dharma realm.
The rising sun can turn darkness to light,
And the emerging moon can cast its reflection upon the water.
We should wonder whether the sun rises,
But one should not doubt whether it is dark or light.
We should know whether we can become a Buddha,
But we should not worry whether we can be reborn.

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I only wish the sound of reciting Amitabha’s Name,
Can be heard throughout the three thousand great cosmos.
I hope the doctrinal meaning of the Pure Land teaching
Can be propagated all over the Five Continents.

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To be embraced by Amitabha’s light, like the moonlight;
To exclusively recite Amitabha’s Name, like water.
Always capture the moonlight to form the reflection.
Always stay in the water of exclusive recitation.

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Amitabha’s body and mind permeate the entire Dharma Realm.
He can enter the minds of sentient beings.
So, if a sentient being always thinks of Amitabha Buddha,
Amitabha and the sentient being become one entity.

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We feel lucky and delighted to have a deep karmic connection from the past,
That allows us to discover the pure Dharma voice of Amitabha.
We enter the reward land through name-recitation in accordance with the Fundamental Vow,
And realize the body of Dharma Nature in Nirvana forever.

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With Amitabha’s Name we feel very relaxed.
Our mind is not confused. Our spirit is clear and our energy is unobstructed.
The Buddha’s light over our heads penetrates through the window.
A fragrant smell fills the room where we sit and stand.

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Harmony is regarded as precious, and endurance is regarded as noble.
Do not understand sufferings as meaning to suffer, and do not take difficulty as being difficult to do.

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We live for Amitabha, and we sacrifice for Amitabha. We help sentient beings to exit the cycle of birth-and-death. We help sentient beings return to their homeland.

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The great sufferings of sentient beings are the sufferings of Amitabha Buddha.
The Buddha always wishes to share his merit with them, as if they were his own children.
Unfortunately, these children cannot see this father because they are blind and deaf.
Despite these handicaps, Amitabha Buddha is always right in front of them.

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It is a person who can preach the Way, not the Way that can preach the person. So, we should disperse the seeds of faith everywhere, then the flowers and fruits of Amitabha-recitation will be harvested. So long as we hold our minds of aspiration for rebirth with our best effort, Amitabha will arrange all the rest for us. I don’t fix my mind on the result, whether it is gain or loss, success or failure.

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Amitabha Buddha is our savior, the source of real peace, joy and hope. We have sufferings in the secular world; but, we have peace in Amitabha’s embrace.

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Amitabha-recitation is deliverance by Amitabha Buddha, an expression of faith, and the joy of being delivered.

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The awesome power of Amitabha’s Fundamental Vow
Comprehensively delivers various sentient beings of the ten directions.
Whoever wishes to be reborn through the practice of Amitabha-recitation,
Will naturally be received by Amitabha and a multitude of sacred beings at the near end-of-life.

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Rebirth of Ordinary Beings in the Pure Land’s Realm of Rewards,
Name-Recitation in accord with the Fundamental Vow,
Complying with the teaching and accommodating the aptitudes [of sentient beings],
Comprehensively delivering a multitude of unenlightened beings. 

The de facto patriarch‘s merit,
Illuminating the past and the present with resplendent light,
Extends until the Dharma-Ending Age.
In this way, more people can awaken and rely on the light.

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There is an ancient pier in the vast sea of the Six Realms,
Where Amitabha’s compassionate ship docks on the shore of the sea of suffering.
When we make the decision to board that ship and set sail to reach the other shore.
We will end our entrapment in the cycle of birth-and-death on the Jambudvipa world (the Earth).
The Great Vow is Amitabha’s Fundamental Vow,
That delivers sentient beings upon the ship of his vow.
By exclusively reciting Amitabha’s Name, we will achieve the state of non-retrogression,
We will transcend and traverse the Ten Grounds and the Three Benevolences.

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I do not rely on blessings, because no blessing is better than Amitabha-recitation.
I am not scared of karma, because no karma can obstruct Amitabha.
Though I have a myriad of virtues I do not rely on them, because no virtue surpasses the single practice of Amitabha-recitation.
Though I have afflictions I do not worry, because no affliction can obstruct Amitabha’s deliverance.

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When you are sad, you should know I am sobbing too.
When you are happy, you should know I am delighted too.
As faithful Amitabha-reciters, we are always together, at all times and in all places.

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No matter how, Amitabha’s vows resemble a diamond, never changing.
No matter how, Amitabha thinks of me, like a mother thinks of her son, never forsaking.
No matter how, Amitabha always accompanies me, and never dislikes me.
No matter how, we are evil ordinary beings who need Amitabha’s deliverance through His Fundamental Vow.
For sentient beings, no matter how dirty, impure, pretentious, or fake they are, Amitabha’s deliverance remains unchanged.
For sentient beings, no matter how attached they are to love and hatred, or how foolish and evil they are, Amitabha’s deliverance remains unchanged.
For sentient beings, no matter how heavy their karmic obstructions are, or how furious their afflictions are, Amitabha’s deliverance remains unchanged.
For sentient beings, no matter how they commit the Five Gravest Transgressions and slander the Dharma, or how they lack the true practice of cultivation, Amitabha’s deliverance remains unchanged.
The Fundamental Vow blesses people with peace of mind, hope, and kindness.
It is because, no matter who and no matter how, “Namo Amituofo” will positively save and deliver us.
“Namo Amituofo” is guaranteed to save and deliver us.

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The light of the bright moon gives warmth to the great land, which can humbly moisten the soil that produces clean fragrant lotus flowers in full bloom. Amitabha’s heart and light of wisdom shine in that land, to open the minds of afflicted sentient beings, and produces the lotus flower of pure faith. 

The moonlight is tender and cool everywhere. It enables all practitioners to be relieved of the fire of anger and have joy in their hearts. Amitabha’s empathy enables all sentient beings to forever be embraced and protected, and fills them with hope. 

The moonlight shines equally and universally over the great land. However, when there is no dew in the grass, the moonlight cannot cast a shadow on it. The Buddha’s mind is vast and can universally save foolish ordinary beings. However, if they don’t have faith, they cannot see the Buddha. 

Though the moon’s light can reach everywhere, it only dwells upon those who look at the moon with a sincere heart. Though the Buddha can save all people, he only accompanies those who think of him and recite his Name.

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A big bell can produce a huge sound. However, it produces no sound if it is not hit. Though Amitabha can absolutely deliver us, he will only do so if we accept his boundless Compassion. Just as a big bell produces a huge sound when it is hit, Amitabha’s Name enables us to attain rebirth only if we recite it. 

Amitabha Buddha is everywhere throughout all time. His kindness and Compassion are unlimited, and his Wisdom is infinite. As long as we recite his Name, Amitabha will immediately appear. It is just like hitting the bell and producing the sound.

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During leisure time, Amitabha-recitation still matters. Just let go of all false thoughts that dart to and fro. Within each thought in faith, a kind of decent taste comes naturally.

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To rejoice in faith, attain birth immediately, dwell in the Stage of Non-retrogression, to be embraced by light without forsaking all the way through, and immediately enter the Reward Land upon our last breath. 

Amitabha-reciters live within Amitabha’s light every day; so, there is no difference when they live in Amitabha’s land of light.

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The teaching of Amitabha-recitation is a crucial part of Amitabha’s Fundamental Vow of deliverance. It is also the original intent of Shakyamuni’s appearance in the world, and the purpose of our life after birth. If we can aspire to be reborn in the Pure Land, and exclusively recite Amitabha’s Name, all three - Amitabha, Shakyamuni and our minds are aligned. The Buddha’s mind and heart and sentient beings’ minds and hearts are aligned. The vows of the Buddhas and the vows of sentient beings are aligned, a perfect match.

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The Buddha favors correctness and kindness, and takes pity on deviance and evilness. It is similar to parents and their kids. Although they treat them equally, they pay more attention to and pity those who are handicapped. It is the same with Amitabha. He likes people to practice kindness and not hurt others. Though Amitabha delivers both kind and evil people, he is happier to see a kind person, and is sad to see an evil person. Thus, we should be a kind person and recite Amitabha’s Name for our whole lives.

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The Buddha has accomplished the Land of Bliss for sentient beings, wishing them to be equally reborn there. However, sentient beings are ashamed and think they are inferior. They do not believe in themselves, and think they do not deserve to accept Amitabha’s deliverance. Conversely, they may doubt Amitabha’s compassionate deliverance, and make themselves unable to receive the merit and virtues of rebirth. 

Amitabha’s deliverance is genuine and real, proactive and equal, and Absolutely Unconditional! Despite this, sentient beings pay more attention to themselves than the Buddha, and thereby turn their backs on the Buddha. 

Whether we think we are deserving or not, we should accept the Buddha’s words as our benchmark. If the Buddha says we are deserving, we certainly are.

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Among sentient beings who recite Amitabha’s Name with singleness of mind, Amitabha-recitation is taken as the cause. For Amitabha, who sets forth the great vows comprehensively, the great vow is taken as the condition. The combination of harmonious cause and condition makes it possible for all good and evil ordinary beings to be reborn in Amitabha’s reward land, and to realize unsurpassed Prajna together. 

Amitabha is magnificent - his light and life are infinite, his vows are boundless, his wisdom is unfathomable, and his compassion is endless. The Land of Bliss is indescribably beautiful – its merit and virtues are immeasurable, vast, and without borders. The Way is infinite and the joy is endless. 

My body is pitiful – the weight of its karma is immeasurable. Its suffering is boundless, and its reincarnation within the cycle of birth-and-death is endless. 

My aspiration is sincere – I aspire to renounce the Saha world, to be reborn in the Land of Bliss, to complete the Buddhist Way, and vow to deliver sentient beings. 

Amitabha’s great vow can deliver all good and evil ordinary beings comprehensively. 

Sentient beings who recite Amitabha’s Name are assured of quickly realizing the unsurpassed fruition of Buddhahood.

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I think of Amitabha, and Amitabha thinks of me. Amitabha and I get up and lie down together. Amitabha and I follow each other. It is just like fire burning a piece of wood, one unified body. Why is this so? Because “the Name and body are one”, because “the light embraces”. 

That is why an Amitabha-reciter’s heart is filled with Amitabha’s merit and virtues, and his body is protected by Amitabha’s light. Amitabha’s Buddha body comes to receive him. Amitabha and I are one entity. Thus, Amitabha’s shadow always surrounds the bodies of Amitabha-reciters.

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Amitabha’s light embraces and never forsakes us. Amitabha’s merit and virtues are always received in our hearts. Amitabha’s light always protects our bodies. We live within the light of Amitabha, and Amitabha always empowers our faith. We enter the Buddha’s mind, and the Buddha enters our minds. It is just like fire burning a piece of wood, one united body. We and Amitabha get up, lie down, come, and go together. Amitabha is sad when we are sad and happy when we are happy.

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The highest value in life is to believe and accept Amitabha’s deliverance. The greatest joy is to be embraced by Amitabha’s light. During our short-term stay in the guesthouse of this world, if we can come across this teaching, this life is regarded as being worthwhile. 

Though we are inferior in body and slow-witted in mind, we always have Amitabha beside us. Though we are still living in the Saha Land, we have already joined the group of sacred beings in the Land of Bliss, isn’t it joyful? 

After dwelling in the meditative state for 5 eons, Amitabha continued to practice diligently for us throughout countless more eons, in order to accumulate immeasurably great merit and virtues, and fulfill the vow stating “if all sentient beings are unable to be reborn, may I not attain perfect Enlightenment” As Amitabha has vowed to embrace all sentient beings who exclusively recite his Name, what can you be afraid of? 

With this one thought, we should feel at ease, and our doubts should all be cleared. All people with all kinds of heavy karmic offenses suddenly receive special amnesty, and their heavy accumulated debts are all eliminated. The retribution of reincarnation over hundreds and thousands of eons halts in a flash. 

As the body and mind are relieved, we are moved to cry as we cannot hold back our emotions. Depression we have struggled with for a very long time is gone in a moment. We cry out loud and tears of joy run down like an overflowing reservoir.

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My master always said, “A monastic has to overcome three temptations – fame, wealth, and sexual attraction. One is much harder to bypass than the others. So, in order to avoid ridicule and suspicion, we should keep our distance from those we might be sexually attracted to. If this is not possible, we must pay attention to the interests of the whole, and maintain a sense of propriety.” 

These were compassionate words spoken by my master from the bottom of his heart. They were just like the Buddha’s sincere advice and also like Master Shinran’s criticism of acting on sexual desire, and pursuing fame and wealth. The outcome will inevitably be pitiful, shameful, and heartbreaking. 

The danger originates with a tiny thought that is allowed to grow, until it manifests in action. So, as a Buddhist, one should be aware of that tiny thought, and not let it grow. One should be careful, especially when on their own. A true practitioner inwardly renounces such desires and acts appropriately in such circumstances. 

It is easy for people to be blinded by flattering speech without knowing it is wrong. However, the words that people may not like to hear contain the Buddha’s grace and compassionate heart. Mundane people are like worms in manure. They fight for their defiled dwellings, as they do not know what the pure land is. They are happy to live in that dirty place, and do not realize the benefits of living within the clean stream. 

As monastics, we should be role models of bodhisattva practice, and not be deluded by sexual desires. We should guard even the tiniest seed of those dangerous thoughts and not let it grow. We should take measures to prevent the commitment of any offenses, and strictly uphold the precepts against ridicule and suspicion.

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When seeking to reform a great matter avoid impatience, hoping to achieve the desired result speedily. In such a case, one will have the opposite effect and hinder its progress. It is more appropriate to examine and analyze the situation thoroughly. 

On one hand, we should follow the traditional practices temporarily, and on the other hand, we should transform them gradually. If we try to transform something thoroughly and all at once, it will inevitably be opposed by others. This is especially true if we deny them vigorously, or point out their faults. In such a case, those opposing the transformation will react negatively and attack us. 

Thus, it is better to comfort them by steadily and gradually seeking progress, and converting them from enemies to friends. To deal with all matters, we should simply perform our own duties in accordance with the existing conditions. Don’t try to force things, as all worldly matters are balanced by causes and conditions, in terms of production and extinction. If we wish to be released from entanglement, we should fix our minds on Amitabha, and let Amitabha arrange everything.

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Amitabha Buddha treats sentient beings of the ten directions as his parents, his only son, and himself. He loves, respects, nurtures, and perfects us. This concept is based on the Infinite Life Sutra spoken by the Buddha. When I edited this Sutra, I included this concept in the appendix at the end of the Sutra. For those Pure Land practitioners who wish to preach this teaching, it is best for them to read it thoroughly and memorize it fully, so that they can be more versatile in explaining it.

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There is a saying: A master leads us by opening and entering the gate; however, it is up to the individual to practice. It also says, progress in one’s spiritual journey relies “30 percent on the relationship between mentor and mentee, and 70 percent on friendship with the Buddhist Way.” We share certain karmic conditions - I appear in the form of a monastic; but, we practice the same teaching and strive for our common ideology. However, I am just your friend in the Buddhist Way and not your master. It is much more appropriate for us to treat each other as friends.

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I use the “ten-recitation counting” method in reciting Amitabha’s Name, to enable me to repeat the six-character Name all the time. In using the “ten-recitation counting” method, there is no high and low, or long and short melody. When practicing it I feel mentally calm, tranquil and comfortable. I also use the same method to recite while walking.

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Those who entrust in Amitabha’s deliverance admire the Pure Land; so, they diligently practice pure and holy living. 

Those who entrust Amitabha's deliverance have a strong understanding of their karmic offenses; so, they avoid unrighteous behavior and admire truth. 

Those who entrust Amitabha's deliverance are always accompanied by Amitabha Buddha; so, they take responsibility for their negative behaviors and feel ashamed. Those who entrust Amitabha's deliverance become mentally gentle, soft, kind, and compassionate. Their speech is sincere and harmonious and their bearing is calm and measured. As we realize Amitabha’s love and care, we can better love and care for others. As Amitabha accommodates me, I can more easily accommodate others. As Amitabha bestows merit and virtues upon me, I can sacrifice and be more dedicated to others. In these respects, my habitual behaviors gradually diminish, and my joy in pursuit of the Way increases.

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To establish a school or sect, many conditions must be met. For instance, it must have a name and follow the Sutras and fundamental scriptures. It must have a lineage of transmission supported by the classifications of Shakyamuni Buddha’s teachings with respect to practices, aptitudes, and benefits. In addition, it must have a song and logo. All of these must be determined and disciplines enacted. 

I don’t have the necessary virtues or capacity; so, I have no intention to establish a school. My only thought is - ever since Shakyamuni gave us the Three Pure Land Sutras there have been many practitioners of the Pure Land teaching, and the Pure Land School is one of the eight great schools established in China. 

Ever since, among those who claim to be practitioners of the Pure Land School, though they uphold the practices of the Pure Land School, they may not understand the rationale upon which the establishment of a school is based. 

For example, what are the Principal Sutras of the Pure Land School? Who are the patriarchs that we should follow? The structure of teaching classifications, the scope of sentient beings of different aptitudes to be embraced, and the magnitude and level of benefits are not totally understood. 

Up until now, there have only been a few people who could specifically prepare these contents. If I did not attempt to set up the entire structure systematically, I don’t know when another person might do it in future. So, I proposed the Charter of the Pure Land School, hoping that all of the practitioners in this School will follow it with respect to: teaching and practice classification, scope of aptitudes to be embraced, and the benefits and attributes to be attained.

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For countless eons, I have been trapped in the cycle of birth-and-death within the Three Wretched Realms and the Six Realms. I have also experienced all kinds of suffering that cannot be described in words. 

I am very pleased to have finally attained a human body and to hear the pure teaching. It is just like receiving food when I am hungry, spring water when thirsty, being cured when ill, regaining eyesight after being blind, receiving treasures when poor, seeing light in darkness, and being rescued when drowning. The joy is immeasurable, and the excitement is extraordinary! 

I vow to follow and obey the teaching of the Master, vow to go to the realm of Nirvana, and vow to return to this defiled land to deliver a multitude of human and celestial beings. During countless accumulated eons, I will comprehensively repay the infinite compassionate grace of Amitabha, Shakyamuni, all Buddhas and good advisors forever.

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My ability to survive is the result of Amitabha’s protection. 
That I am alive today is also the result of Amitabha’s protection. 
Though I still become sad, worried and vexed,
I forever receive hope through Amitabha’s compassion. 
Amitabha’s life fills the hearts, 
Amitabha’s light surrounds the bodies, 
Of those who move forward on the path to the Pure Land. 
Each step is powered by Amitabha’s eternal love. 
We are bathed in his Infinite light in every moment, 
Today, tomorrow, and forever.

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Faith in Amitabha’s deliverance contains real merit and virtues.
Doubt in Amitabha’s deliverance is upside down and ignorant.
Faith in Amitabha’s deliverance is an absolute virtue.
Doubt in Amitabha’s deliverance is the greatest offense.

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If we have faith within, we will pursue the respective practice externally. Whatever our life is internally should determine how we go about our external lives. If we have the life of the Buddha internally, we can enjoy living with compassion and loving kindness in our external world.

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If one believes in Amitabha’s deliverance, one gains virtues naturally. If there is no Buddha in our lives, how can we attain virtues through our practices? One is more prone to committing evil and offenses, when he or she has no Buddha in their lives or minds.

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The joy of the Land of Bliss cannot be illustrated through any analogy. The pain in the various hells cannot be described by mere words. By exclusively reciting Amitabha’s Name, a person is assured of rebirth in the Pure Land. Without it he will fall into one of the hells. 

If a person believes that rebirth is assured through believing in and accepting Amitabha’s Fundamental Vow and exclusively reciting Amitabha’s Name, he has already been delivered, even though he is still a sentient being in the Land of Saha. 

He is already a bodhisattva in the Land of Bliss though he has not yet been reborn there. Amitabha’s light embraces me forever. With each recitation Amitabha’s merit and virtues enter my heart. Amitabha’s light protects my body. I am now within Amitabha’s light. Amitabha is in my faithful mind. My mind enters the Buddha’s mind, and the Buddha’s mind enters my mind. It is just like fire burning a piece of wood, inseparable.

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Because of Amitabha, my mind is at ease.
He gives me hope and converts me into being a kind person.

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Amitabha’s vow power is great, vast, and deep; so that no sentient beings are excluded. It readily provides salvation to all in this world of turbidity in the Dharma-Ending Age.

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1. An ordinary being who is burdened with afflictions, is like a lump of charcoal that cannot turn white no matter how much it is washed.

2. If a person relies on his own efforts, it is impossible for him to be liberated from reincarnation (Samsara). However, by relying on the Buddha’s deliverance, not only can he be liberated from reincarnation; but, he can also quickly achieve the Buddhist Way.

3. Two characteristics of Pure Land Buddhism are “the great kindness and great compassion of Amitabha Buddha, who rescues us from the sea of suffering and disasters, and brings us lasting happiness.” It is the loving mind of purity and equality. If there were no great kindness and compassion, and it could not rescue us from the sea of suffering and disasters, and bring us lasting happiness, it would not be Pure Land Buddhism.

4. Pure Land teaching emphasizes a loving heart, which is Amitabha’s heart of loving-kindness and compassionate deliverance.

5. Amitabha loves all sentient beings. He deeply wishes all sentient beings will be reborn in his land of bliss, without leaving even one person suffering in reincarnation.

6. Amitabha loves us. In order to deliver us, Amitabha took 5 eons to formulate his vows for us, and took countless eons to realize them for us. 10 eons ago he completed his Land of Bliss, accomplished the merit and virtues to enable us to be reborn there, and become buddhas. All of these merits and virtues are contained in the Six-Character Name (Namo Amituofo) in the form of light. This light enables us to have faith in Amitabha, aspire to be born in his land, and practice recitation of his Name.

7. Amitabha loves us. If he were not compassionate, we would have no hope of attaining rebirth. The vows that Amitabha made 5 eons ago were made for us, and the practices he cultivated through countless kalpas were also done for us. The Land of Bliss that he created through his vows and practices is now easily available to us. The Six-Character Name that Amitabha realized contains all of the credentials necessary for our rebirth in his Pure Land. Once there we will soon become Buddhas.

8. Amitabha’s deliverance transcends all kinds of good and evil karma. It emphasizes loving-kindness. We are evil; but, the Buddha still loves us. Because Amitabha’s love accommodates all, so Amitabha’s deliverance encompasses all.

9. The loving-kindness of Amitabha’s deliverance accommodates all and transcends all - cause and effect, good and evil, reward and retribution. It also transcends worldly fairness and justice. It is purely because of our extreme karmic offenses that we have no chance to leave the cycle of birth-and-death by our own power. In spite of this, we are still deserving of Amitabha’s deliverance.

10. In understanding the teaching of deliverance, loving-kindness is the most important principle, not virtue or fairness.

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An Amitabha-reciter

1. Should always remember the suffering in hell and be fearful of it. In response he should always think of the joy in the Land of Bliss.

2. Acknowledges that we are all sinners. What a sinner should focus on is: how can I escape the judgement of King Yama and awful punishment?

3. Realizes the fires of hell have already burned his feet. His only means of escape is to sincerely recite Namo Amituofo, Namo Amituofo... as often as he can remember, throughout the day and night. No other activity is nearly as important.

4. Is embraced, protected, and never forsaken by Amitabha’s light, that permeates the worlds of the ten directions.(the Contemplation Sutra)

5. “ will come straight here with correct mindfulness and my protection. You need not be frightened of falling into the River of Water or the River of Fire.” (The Commentary on the Contemplation Sutra)

6. Need not even think about the River of Water River or the River of Fire! He should just keep on reciting Amitabha’s Name and totally rely on the power of his vow.

7. Can courageously move forward on the White Path to the Pure Land and leave all of their karmic baggage behind.

8. Will have disasters extinguished and jeopardies avoided. His blessings will be increased and his life extended. He will know the time of his death in advance, and pass away smoothly and comfortably.

9. Should believe in and accept Amitabha’s deliverance, aspire to be reborn in Amitabha’s Pure Land, exclusively recite Amitabha’s Name, and remember to keep the Buddha in mind every day for the rest of his life.

10. Exclusively recite the Name of Amitabha , without worrying about his scattered thoughts.

 

A Buddhist practitioner

1. Should try to purify his mind, have fewer desires, graciously accept poverty, and be content with practicing the truth.

2. Should search for truth rather than food, and worry about practicing the Way rather than poverty.

3. Should feel ashamed of eating unwholesome food, wearing inappropriate clothing, and criticizing other practitioners.

4. Should deeply believe that karma plays a big role in his life, that his prosperity, and what he eats and drinks are heavily influenced by his past karma.

5. Happily accepts Amitabha’s power in his life, doesn’t blame others, or ask for anything in this world.

6. Always accepts the Buddha’s heart and practices as his own.

7. Should always think of the truth. He should not gossip, praise, slander, or exaggerate.

8. Hopes that all sentient beings will be liberated from suffering, and does not seek peace and joy only for himself.

9. Realizes the oneness of all things, without any differentiation between self and others. He thinks of others before himself and helps them to accomplish peace and liberation.

10. A sacred person does not save and accumulate just for himself, because he knows he receives more if he shares with others, and has more if he gives more to others.

On the divine path, only benefit and do no harm. On the sacred path, do for others and do not fight.