At the end of life 人生之最後

• zero thought

  13 Aug 10, 12:27

  Lecture by Master Hong Yi
  弘一大師著述
  
  In the 12th month of the year Ren Shen (1932), the Buddha Recitation Association of Miao Shi Monastery in Amoy asked me to give a talk, the transcription of which formed the basis for this article. At that time, Vinaya Master Liao Shi was ill in bed. He was miserable day and night. When he saw this article, he suddenly felt a mixture of joy and sorrow. He ignored his body and mind, forgot about his medicines, and vigorously recited the Buddha's name. Even though he was sick, he still got out of bed and bowed the Great Compassion Repentance. He sang praises and recited Sutras loudly and knelt for hours. His perseverance and vigor surpassed that of ordinary people. Those who saw him or heard about it were surprised and pleased. They commented on what a great inspiration this article provides. So I thought that although this article is only a few pages long, still it is the excerpts of the inspired words of the past and present, plus some of my own experiences. Those who are happy with simplified materials might prefer this. That is why I compile this material so that it can be printed for distribution.
  歲次壬申�二月，廈門妙釋寺念佛會請余講演，錄寫此稿。於時了識律師臥病�起，日夜�苦。見此講稿，悲欣交集，�放下身心，�棄醫藥，努力念佛。併扶病起，禮大悲懺，��唱誦，長跽經時，勇猛精進，超�常人。見者�者，��為之驚喜讚歎，謂感動之力有如是劇且大耶。余因念此稿雖僅數紙，而皆撮錄�今嘉言�自所經驗，樂簡略者或有所�。�為治定，付刊�布焉。弘一演音記。

  Section 1: Introduction.
  To quote the classic poem:
  
  "I watch other people die,
  And my mind is ablaze like fire.
  It's not burning for them,
  It's 'cause I see my own turn coming soon."

  How could we forget even for an instant the very last moment of our life which is the most important part? So I'm going to discuss it in the following six sections:
  
  第一章 緒言
  �詩云：「我見他人死，我心熱如�，�是熱他人，看看輪到我。�人生最後一段大事，豈�須臾忘耶�令為講述，次分六章，如下所列。
  
  Section 2: During A Critical Illness.
  When you are critically ill, you should put down all family matters and any concerns for your own body. Single-mindedly recite the Buddha's name. With all your heart, yearn to be reborn in the West. If you can do this, when your time is up, you will be certainly be reborn there. But if your time is not up, although you seek rebirth, your sickness will be cured quicker. Because your mind is so sincere, you can eradicate the evil karma from many lives past.

  Suppose you fail to put everything down and have not concentrated on reciting the Buddha's name. Then when your time is up, you certainly won't be reborn in the Western Land. Since you only concentrated on trying to recover from your illness, and you didn't seek rebirth in the West, there is no cause for you to be reborn there. If your time is not up, yet you have wholeheartedly wished to recover from your illness, to the point that you have become deeply worried and frightened; then not only will you not recover quickly, you will also add further misery to your illness. If your illness is not critical, you can take medicine, but you should still vigorously recite the Buddha's name. You shouldn't think of recovering through taking medicine. If your illness becomes critical, you may stop taking medicine.

  When I was sick and lying in a stone hut, some people advised me to see a doctor and take medication. I thanked them with a verse:

  Amitabha Buddha is
  The Unsurpassed King of Medicine.
  To renounce him and not seek from him,
  Is to be a fool!
  One recitation of "Amitabha"
  Is an agada ;
  To ignore it and not take it,
  Is to make a big mistake.

  Although I am sick, why would I forsake the Dharma-door of the Pure Land, which I ordinarily believe in and explain to others, and instead, ask for other medicine? Wouldn't that be a huge foolish mistake? When the sickness becomes fatal and you are in intense pain and suffering, you should never be panic. The illness and suffering may be your karmic obstacles from past lives. Or, it could be the future suffering of the Three Evil Paths which you are now encountering in this life in a lighter form. In this way the debts get paid off quickly. You should also give away all your clothing and personal belongings when you are critically ill. It's best if you can offer Sutras and images, such as is mentioned in the "Chapter of the Praise of the Thus Come One" in the Earth Treasury Bodhisattva Sutra.

  If a person's consciousness is still clear when he is fatally ill, someone should invite good and wise advisors to speak the Dharma to him. Use your best effort to soothe and pacify the dying person. Enumerate all the good deeds that he has done throughout his entire life. Detail and praise each one of them. Make the dying person happy so he will have no doubts and worries. Give him confidence that through the strength of his good deeds, he surely will be reborn in the Western Land.
  
  第二章 病�時
  當病�時，應將一切家事�自己身體悉皆放下。專�念佛，一心希冀往生西方。能如是者，如壽已盡，決定往生。如壽未盡，雖求往生而病�能速愈，因心至專誠，故能滅除宿世惡業也。儻�如是放下一切專�念佛者，如壽已盡，決定�能往生，因自己專求病愈�求往生，無由往生故。如壽未盡，因其一心希望病愈，妄生憂怖，�惟�能速愈，�更增加病苦耳。
  
  病未�時，亦��藥，但�須精進念佛，勿作�藥愈病之想。病既�時，�以��藥也。余昔臥病石室，有勸延醫�藥者，說��云：「阿彌陀佛，無上醫王，�此�求，是謂癡狂。一�彌陀，阿伽陀藥，�此��，是謂大錯。�因平日既信淨土法門，諄諄為人講說。今自患病，何��此而求醫藥，��謂為癡狂大錯耶�
  
  若病�時，痛苦甚劇者，切勿驚惶。因此病苦，乃宿世業障。或亦是轉未來三途惡�之苦，於今生輕�，以速了償也。
  
  自己所有衣�諸物，宜於病�之時，�施他人。若�地��薩本願經，如來讚歎�所言供養經�等，則彌善矣。
  
  若病�時，神識猶清，應請善知識為之說法，盡力安慰。舉病者今生所修善業，一一詳言而讚歎之，令病者心生歡喜，無有疑慮。自知命終之後，承斯善業，決定生西。

  Section 3 : At The Time Of Death.
  At the moment of death, never ask the dying person for his will or indulge in small talk and unnecessary conversations. These could trigger the dying person's passions of loving to stay in this world, and thus hinder his rebirth in the Pure Land. Those who wish to leave a will should write it up while they are still healthy and give it to someone for safekeeping. If the dying person asks to be washed and to have his/her clothing changed, then you can try to comply with his/her wishes and do it. If he doesn't want to, or is unable to talk, don't force the issue. If you have to forcefully move a dying person to bathe and change his clothes, you will only increase his pain which, usually at the time of death is already intense. In the world there have been many, many cases of people who had made vows to be reborn in the West, yet because of the family members' disturbance by moving them at the time of death, their proper mindfulness got broken, so they failed to be reborn in the West. There are also cases where the dying person would have been reborn in a good path, but someone accidentally touched him; whereupon the dying person became angry and fell into an evil path instead. A similar story is recorded in the Sutra where King Agnidatta died and was degraded to a snake's body. Isn't that frightening?!

  At the time of death, follow the dying person's wishes as to whether they want to sit or lie down. Don't force them. If the dying person feels that his strength is failing, he can certainly be allowed to lie in bed. It is not necessary to struggle to sit up just for appearance's sake. If the dying person lies down, he should lie facing theWest on his right side . If the dying person is in pain, they can lie on their back or on their left side, facing East. Everything should be done naturally without force. When everyone has gathered to recite the Buddha's name, an image of Amitabha Buddha welcoming beings should be placed in the person's room so he can see it. It doesn't matter how many people there are to recite. If there are many, they can recite in shifts so the recitation never stops. You should find out from the dying person beforehand how he/she usually recited the Buddha's name; with six or four syllables, fast or slow. If you follow the tune that the dying person usually uses, he will at this time be more easily able to follow along in his mind. Nowadays, I see that those who help recite at the time of death follow their own whims as to what music to use without asking the dying person. How can we expect him to follow along since what we do is different from his usual habits or taste? I hope that from now on those who assist in reciting will pay attention to this point.

  Further, those who help with the recitation sometimes use a hand bell and small wooden fish. From my experience, I have seen that those who are nervous and hysterical find the sound of the hand bell and small wooden fish frightening when they are ill, because the high pitch stimulates their nerves, making their minds unsettled. In my opinion, it is best to use only your voice to help the recitation; forget about the hand bell or the small wooden fish. Or you can use the big bell, the big gong, and the big wooden fish, since their tones are more sonorous. Those who hear these instruments become more respectful and solemn. That is much better than the small hand bell or the small wooden fish. Everyone's liking is different. You should really ask the dying person in detail beforehand what he would prefer and then go aheadand follow that. However, if it turns out to be inappropriate, it can be changed anytime. Don't be obstinate.
  
  第三章 臨終時
  臨終之際，切勿詢��囑，亦勿閒談雜話。�彼牽動愛情，貪戀世間，有礙往生耳。若欲留�囑者，應於康�時書寫，付人��。
  
  儻自言欲�浴更衣者，則�順其所欲而試為之。若言�欲，或噤��能言者，皆�須強為。因常人命終之�，身體��痛苦。儻強為移動�浴更衣，則痛苦將更加劇。世有發願生西之人，臨終為券屬等移動擾亂，破壞其正念，�致�能往生者，甚多甚多。�有臨終�生善�，乃為他人誤觸，�起瞋心，而牽入惡�者，如經所載阿耆�王死墮蛇身，豈���。
  
  臨終時，或�或臥，皆隨其�，未宜勉強。若自覺氣力衰弱者，儘�臥床，勿求好看勉力�起。臥時，本應�西�脅�臥。若因身體痛苦，改為仰臥，或��左脅�臥者，亦任其自然，��強制。
  
  大眾助念佛時，應請阿彌陀佛接引�，供於病人臥室，令彼矚視。
  
  助念之人，多少�拘。人多者，宜輪�念，相續�斷。或念六字，或念四字，或快或慢，皆須��病人，隨其平日習慣�好樂者念之，病人乃能相隨默念。今見助念者皆隨己�，��病人，既已�其平日習慣�好樂，何能相隨默念。余願自今以後，凡任助念者，於此一事切宜留�。
  
  �尋常助念者，皆用引磬�木魚。以余經驗言之，神經衰弱者，病時甚�引磬��木魚�，因其�尖銳，刺激神經，�令心神�寧。若�余�，應�除引磬�木魚，僅用音�助念，最為妥當。或改為大�大磬大木魚，其��壯，�者能起肅敬之念，實�於引磬�木魚也。但人之所好，�有��。此事必須�先�病人詳細�明，隨其所好而試行之。或有未宜，儘�隨時改變，�勿固執。
  

  Section 4: The Day After The Death.
  Once the person has died, the most important thing is not to hastily move the body. Even if it has been soiled with excrement, you shouldn't wash it right away. You must wait for at least eight hours before washing the body or changing the clothes. Although this is very important, often people do not pay attention to it. Please advise others to observe these instructions cautiously.

  Before and after death, the family members should not cry. What is the point of crying? The dead person truly benefits if everyone puts his effort into reciting the Buddha's name. If there are people who really need to cry, they should wait until at least eight hours after the death. Don't become attached to the idea about the warmth at the crown of the head though it may be evident. If the person usually had true faith and vows and, at the time of death, was properly mindful and clear, then his rebirth in the Pure Land can be verified with certainty. After the person has died and after the Buddha's name has been recited, immediately lock the door to the room to avoid someone coming and unintentionally touching the body. You may wash the body and change the clothes no sooner than eight hours after death. Though it has been mentioned before, I want to reaffirm that. Please remember it. If you move the body within this eight hour period then, although the dead person cannot speak, he can still feel pain and suffering.

  After eight hours, it is permissible to change the clothing. If rigor mortishas set in and the joints are not limber, you may sponge down the body with warm water. Wrap a warm cloth around the elbows and knees to loosen them up. Soon you will be able to move the limbs as though the person were still alive.
  Dress the body in old clothes; don't use new ones. Give away the new ones to others, so that the dead person may receive some blessings. Don't use an expensive coffin and don't bother with an outrageous tomb. None of these extravagant expenses are of any benefit to the deceased.
  
  第四章 命終後一日
  既已命終，最切�者，��急忙移動。雖身染便穢，亦勿�為洗滌。必須經�八�時後，乃能浴身更衣。常人皆�注�此事，而最�緊。惟望廣勸�人，�此謹慎行之。
  
  命終�後，家人���哭。哭有何益，能盡力幫助念佛乃於亡者有實益耳。若必欲哭者，須俟命終八�時後。
  
  頂門溫煖之說，雖有所據，然亦��固執。但能平日信願真切，臨終正念分明者，��證其往生。
  
  命終之後，念佛已畢，�鎖房門。深防他人入內，誤觸亡者。必須經�八�時後，乃能浴身更衣。（�文已言，今�諄囑，切記切記。）因八�時內若移動者，亡人雖�能言，亦覺痛苦。
  
  八�時後著衣，若手足關節硬，�能轉動者，應以熱水淋洗。用布攪熱水，�於臂肘�彎。�久��活動，有如生人。
  
  殮衣宜用舊物，�用新者。其新衣應布施他人，能令亡者��。
  
  �宜用好棺木，亦�宜�大墳。此等奢侈事，皆�利於亡人。

  Section 5: Ceremonies For The Deceased.
  When the Sangha is invited to perform transcendent ceremonies for the deceased within forty-nine days after death, keep recitation of the Buddha's name as the principal business. Although reciting sutras, bowing repentance, performing the "Flaming Mouth Ceremony", and the "Water and Land Assembly", etc. carry inconceivable merit and virtue, yet because most of today's Sangha regard these as formalities, the ceremonies they perform are done in a very perfunctory manner. There is no actual benefit when ceremonies are not performed in accord withDharma. In the Collected Writings of Dharma Master Yin Guang, several times he comments on this point, saying that if the performance of ceremonies is just to make an impressive show, it's a trick without value.

  If you emphasize the recitation of the Buddha's name, then everyone can participate, and it is something concrete with lot of benefits for all. If you invite the Sangha to recite the Buddha's name, then the whole family should join in the recitation, too. The women should sit behind a screen or in a separate room to avoid criticism and rumors. All the merit and virtue from the recitation of the Buddha's name should be transferred to all living beings throughout the Dharma Realm. This will enable the merit and virtue to be extensive. The transference will also increase the benefit to the deceased. If you hold memorial services for the deceased, the meals should be vegetarian and everyone should abstain from eating meat, since the killing involved in meat is totally non-beneficial to the deceased. Don't be ostentatious in the funeral ceremonials, making it look good for the living. It should be done in such a way as topreserve the blessings of the deceased. After the forty-nine days are over, you should still often perform ceremonies as an act of filial remembrance. Great Master Lian Chi said that throughout the year we should frequently pray for blessings on behalf of the dead. It is not the case that since they are already liberated, we don't have to do anything for them any longer.
  
  第五章 薦亡等事
  七七日內，欲延僧眾薦亡，以念佛為主。若誦經拜懺焰�水陸等事，雖有���議功德，然�今僧眾視為具文，敷�了事，�能如法，罕有實益。�光法師文鈔中屢斥誡之，謂其惟屬場�，徒作虛套。若專念佛，則人人能念，最為切實，能�莫大之利矣。
  
  如請僧眾念佛時，家�亦應隨念。但女眾宜在自室或布帳之內，�生�議。
  
  凡念佛等一切功德，皆宜迴�普�法界眾生，則其功德乃能廣大，而亡者所�利益亦更因之增長。
  
  開弔時，宜用素齋，�勿用葷，致殺害生命，大�利於亡人。
  
  出喪儀文，切勿舖張。毋圖生者好看，應為亡者惜�也。
  
  七七以後，亦應常行追薦以盡��。蓮池大師謂年中常須追薦先亡。�得謂已得解脫，��舉行耳。

  Section 6: Advice Others to Organize Associations To Help Recite At The Time of Death.
  This is a very important matter. As many of these associations as possible should be set up in towns and villages everywhere. For detailed regulations, one may read about them in the "Guiding Instructions for the Management of Death."
  
  第六章 勸請發起臨終助念會
  此事最為切�。應於城鄉�地，多多設立。飭終津�中有詳細章程，宜檢閱之。

  Section 7: Conclusion.
  The year is close to an end, soon it will be the 30th of the twelve month, which is the last day of the year. If you have not managed your finances well, debt collectors may come knocking at your door. How are you going to shut them out? When our life is close to an end, it is like the thirtieth day of the twelve lunar month, the last day of our lifetime. If we haven't prepared our provisions well for the Pure Land, we will be totally disoriented and crying to our parents for help. When the evil karma from many lives past appears all at once, how are we going to get out of it? Although at the point of death, we may rely on others to help recite and carry out everything the right way, yet daily cultivation, practiced during ordinary days, will allow us to be in control at the time of death. I exhort all of you, Virtuous Ones, it is better to be prepared in advance!
  Revision made in the tenth month of draft material (A) from a talk in the ninth month of the year Ren Shen.
  
  第七章 �語
  殘年將盡，�久�是臘月三�日，為一年最後。若未將錢財�備穩妥，則債主紛來，如何抵擋。�人臨命終時，乃是一生之臘月三�日，為人生最後。若未將往生資糧�備穩妥，必致手忙腳亂呼爺�娘，多生惡業一齊��，如何擺脫。臨終雖�他人助念，諸事如法。但自己亦須平日修�，乃�臨終自在。奉勸諸�者，總��早�備�好。

• wisdomeye

  13 Aug 10, 23:43

  very nice, thank you... did you translate this?

   

• zero thought

  14 Aug 10, 15:36

  No wisdomeye, it was copied and pasted...

• Dawnfirstlight

  15 Aug 10, 18:48

  Thanks for sharing. I find section 2 is very important. It is a must read for all Buddhists. I notice many Buddhists including me (before reading this), will pray for recovery instead of being born in Pureland if we are critically ill. After reading section 2, I notice it is not right especially for elderly Buddhists, they should pray for being born in Pureland. May be we can pray for recovery when we are young as we still have responsibilities to fulfil.

  One good example is Mr. Lee Bock Guan who is in charge of Buddhist Lodge. When he had cancer, he did not pray for recovery, he prayed to be born in Pureland but instead he recovered.

• Weychin

  15 Aug 10, 21:02

  From what I was told, chanting Amithabha will to lessening of suffering, if the person if not at the end of his life , he/she will have a speedier recovery, however, it will lessen suffering by hastening his demise if the opposite is true!

• Amitayus48

  16 Aug 10, 15:28

  Yo!!, section 2 is fabulous, but my 2 cents opined that one's ought not to misunderstand this "put down" :) this put down is referring to the attachment of unkind thoughts that stuffed in the mind towards worldly matter/encounters. It is not to discard away love and friendship.
  A very good example is this iron monger :)

  “钉钉铛铛 (sounds of knocking the iron)。久炼æˆ�é’¢ (gradually this raw iron will be filed to good shape)。太平将近 (universal peace is reaching )。我往西方 (Am returning home sweet home)。”
  http://hi.baidu.com/762841999/blog/item/5c105d1be29676f7ae5133ea.html