The Water and Land Dharma Service is split into Inner and Outer Platforms. The Inner Platform is the
main event. However, in terms of merit, it is equally necessary to conduct Dharma services in both Inner
and Outer Platforms for merits to be complete and perfect.
The difference between the Water and Land Dharma Service and most other Dharma services is that there
is the distinction between an Inner Platform and the Outer Platforms. The Inner Platform is called the
Mind Platform—this is the maṇḍala within the mind. The Outer Platforms are thus called the maṇḍala
outside the mind. Here, maṇḍala refers to a place where awakened beings reside. It is the creation of
the buddhas' and bodhisattvas' sanctuaries of awakening. Generally, these are made by drawing circles or
squares and then building a platform to guard against demonic invasions. The Inner Platform is not to be
entered carelessly, lest there be any interference.
Although the Water and Land Dharma Service has seven platforms, they all come together to form one
complete service. Each platform is equally important, and to lack any one of them would mean that this
is not a Water and Land Dharma Service. The Water and Land Dharma Service is divided into the services
of the Inner Platform and the services of the Outer Platforms. In terms of their contents, the main
points are in the Inner Platform. The Inner Platform is primarily where participants interact with
beings of the Four Sacred Realms and Six Ordinary Realms. It is the heart of Water and Land. Because the
rituals of the Inner Platform are elaborate and serious, and the officiants must carefully visualize and
contemplate it, therefore the Inner Platform must begin with a securing of the boundaries so as to
prevent outsiders from interrupting the platform. Thus, only some benefactors will represent all of the
benefactors in participating and following along in the service.
Devotees who participate in the Inner and Outer Platforms must go to the Dedication Platform every day
and dedicate the merits and virtues accumulated through their daily recitations. Thus, the Water and
Land Dharma Service does not distinguish between the merits of the Inner and Outer Platforms as being
more or less. Benefactors give according to their ability, and together we all make this Dharma service
complete. This is the greatest merit. The merits and virtues of reciting sutras depends on one's
devotion and sincerity. The more devoted and sincere we are, the more powerful and immeasurable the
merits will be.
The Water and Land Dharma Service held by Fo Guang Shan allows all devotees to participate in this
extraordinary gathering and share in its merits and virtues; all devotees of the ten directions can come
and benefit from this together.
The Water and Land Liturgy, which compiles and honors the essence of the twelve divisions of the
Buddhist canon, is considered the king of the Buddhist methods for repentance and liberating beings.
It gathers the causes for liberation in order to aid and benefit both the living and deceased. The
merits and virtues of liberation are truly inconceivable.
1
Securing the Boundaries and Purification
By purifying both inside and outside of the platform, the assembly respectfully invites the
buddhas and bodhisattvas to descend upon the sanctuary.
2
Sending Invitations and Raising the Banner
The Four Messengers who internally cultivate the practices of a bodhisattva while externally
manifesting the appearance of a spirit king bring the certificates and proclamations to the
heavens, space, earth, and the netherworld to summon or invite various deities. Then, there
is the raising of the treasured banner which reads “The Banner for Establishing the
Sanctuary of Awakening for the Grand Banquet and Supreme Assembly of the Four Sacred and Six Ordinary Beings of the Dharma Realms in the Ten Directions for the Universal Liberation of Sentient Beings
from Water and Land.”
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3
Inviting the Upper Hall
This involves respectfully inviting the buddhas, bodhisattvas, pratyekabuddhas, śrāvakas,
mantra kings, brāhmin sages, and revered deities such as Brāhma and Śākra.
4
Making Offerings to the Upper Hall
This involves preparing a vegetarian banquet of delicacies and inviting the buddhas,
bodhisattvas, and the awakened assembly to come to the sanctuary and accept the offerings.
5
Request for Pardon
This is a prayer to Śakra and Brāhma, the two lords of the heavens, to pardon and release
beings who are imprisoned in the Six Realms so that they can come to the Dharma service to
listen to the Dharma, give rise to the bodhi mind, eliminate all worries, and obtain peace
and bliss.
6
Summoning and Inviting the Lower Hall
This involves summoning and inviting the demons and spirits of the Five Mountains, rivers,
oceans, and the vast earth; sentient beings in hell; ghosts and spirits who have no lord or
solace; and sentient beings of the Six Ordinary Realms. They all come to receive the food
and drink that possesses the taste of the Dharma, and they all benefit from the Dharma
together.
7
Conferring Precepts to the Deceased
This guides deceased spirits in repenting and reforming the unwholesome karma they have
committed in the past, making vows to change their mistakes and to practice wholesome deeds,
and then request the teaching of precepts.
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8
Making Offerings to the Lower Hall
This involves preparing a vegetarian banquet of delicacies as a feast to the spirits of the
Six Realms. This also includes reciting the Amitābha Sūtra and reciting the Buddha’s name on
their behalf so that they are reborn in the Western Pure Land.
9
Final Offering
This involves preparing a vegetarian banquet of delicacies as a universal offering to the
beings of the Four Sacred and Six Ordinary Realms.
10
Final Session
This invites the spirits of the Six Realms to repent and reform their karmic causes as well
as recite the Buddha’s name to seek rebirth in the Pure Land.
11
Sending Off the Sacred Assembly
The merits and virtues of the Buddhist service is complete, and this involves respectfully
sending the buddhas, bodhisattvas, and sagely assembly off.
Precepts for the Deceased
I. The Significance of Precepts for the Deceased
The vicious cycle of unwholesome karma causes sentient beings to tumble in the sea of suffering
without any hope of relief. Without friends and relatives cultivating wholesome and meritorious
deeds on their behalf, they would not have an opportunity to leave their suffering. The most crucial
virtue of the Water and Land Dharma Service is that it aids these sentient beings trapped in
darkness and provides them with an opportunity to accept the teachings of the Buddha. By relying on
the mindful protection of the buddhas and bodhisattvas, they are able to forever leave the realms of
darkness and be reborn onto wholesome paths.
The Precepts for the Deceased are precepts which are received by the spirits of the Six Realms. When
living relatives wish to request precepts for the deceased on behalf of their loved ones, they must
first possess deep faith and filial piety. Only then can they evoke a response from the buddhas,
bodhisattvas, and virtuous sangha of the ten directions, who will descend upon the altar and witness
this receiving of precepts.
Those who request the precepts on behalf of the deceased should give rise to the greatest bodhi mind
and pray that all sentient beings in darkness will benefit from the Buddha’s teachings, depart from
the suffering of the darkness, and be reborn onto wholesome paths. Furthermore, they must also
visualize the appearances of the deceased, prostrate to the Triple Gem with utmost sincerity on
behalf of the deceased, and repent karmic transgressions from beginningless time. This resonates and
evokes a mind of sincerity and transcendence in both ourselves and the deceased. Together, we pray
that the Triple Gem will be able to compassionately embrace, accept, and universally liberate the
sentient beings in the darkness of the ten directions so that they may all benefit from the Dharma
and leave their sufferings. By giving rise to this greatest bodhi mind, it is possible to have a
sympathetic response and truly be able to request the precepts for the deceased on behalf of our
loved ones.
Before requesting precepts for the deceased, we must first invite the buddhas and bodhisattvas of
the Upper Hall to descend upon the Dharma assembly. By relying on the mindful protection of buddhas
and bodhisattvas, as well as the strength of the officiant’s virtues and contemplations, it is
possible to summon the sentient beings of the six realms and various kinds of solitary spirits from
the Lower Hall to come and listen to the Dharma.
II. Contents of the Precepts for the Deceased
This includes two sections:
Section One: give rise to firm faith, seek refuge in the Triple Gem, repent and reform, and give
rise to the bodhi mind.
Section Two: request the precepts, threefold formal action, and explain the characteristics of the
ten major precepts (to not kill, not steal, not engage in sexual conduct, not lie, not consume
intoxicants, not speak the faults of the fourfold assembly, not praise oneself and denigrate others,
not be stingy or encourage others to be, not refuge an apology out of anger, not slander the Triple
Gem).
After requesting the precepts, the threefold formal action, and explaining the characteristics of
the ten major precepts, the officiant formally confers the teaching of Mahāyāna precepts onto the
sentient beings of the six paths. Having received the essence of the precepts, the spirits will
naturally be able to end their evil deeds and cultivate virtue. They take Buddhism as their
guideline to life, and they will rely upon it for life after life. The entire Precepts for the
Deceased liturgy is a strict and formal ritual in cultivation, and each section is linked to the
next. If we are able to follow the liturgy and practice it according to the teachings, then not only
are we able to ensure that our deceased loved ones will receive the precept essence, but all
deceased beings will be able to be freed and summoned. They will also be able to seek refuge in the
Triple Gem, accept the virtuous causes of the Mahāyāna precepts, transcend the suffering of
transmigration, obtain eternal happiness, and plant their own conditions for liberation.
During the Water and Land Dharma Service, there is a banner hanging during the services. What is
written on this banner? Where is it hung? Why is it a banner that is hung during the day, and a set
of nine lanterns hung at night?
◎ The banner reads “The Banner for Establishing the Sanctuary of Awakening for the Grand Banquet and
Supreme Assembly of the Four Sacred and Six Ordinary Beings of the Dharma Realms in the Ten Directions for the
Universal Liberation of Sentient Beings from Water and Land.”
◎ It is hung on the flagpole to the front and left of the Main Shrine, or in a high place.
◎ During the day, raising the banner allows sentient beings of the dharma realm to see it from miles
away.
◎ At night, it is switched to lanterns to aid wandering spirits who have come from afar in finding
and attending the Dharma service so that they can all benefit from the Dharma together.