四分律刪繁補闕行事鈔 3.324

3.324

《四分》：當問病者，持何等衣？彼病人受不好衣鉢，及送與他，恐瞻病者得，應準告云：「此三衣鉢具，佛所制畜，有披著者，出世因緣；乃至未來受生，常著三衣而生，如面王比丘。未知持何等衣鉢坐具？當見告示，為取著之；現在未來，為佛所讚。」若見貪物，心無大志者，告云：「此衣物等，並是幻有；大德儲積來久，為之疲勞；及至病苦，眼看不救，乃至脫死，亦無一隨。大德生從胎出，亦不將一財來；脫至後世，亦不將去，經云：往昔國王，為寶所誑；及至臨終，無一隨己，可不實乎！不須憂念，幻假錢財，但須存勝業耳！亦不須付囑餘人，此則妄行顏面，終非送大德死法。但用佛語，普召十方凡聖，大眾羯磨分之，如法受用；令大德乘此功力，必生善處，此是佛勅，可不好也！」如是種種，軟言諫喻；不得違逆，又非順意。以臨終妄業競集，多無立志；此是一期大要，善惡升沈天隔。

The *Dharmaguptaka Vinaya* states: One should ask the sick person what kind of robes he keeps. If that sick person accepts poor-quality robes and bowls and gives them to others for fear that the caregiver might take them, one should follow the regulation and tell him: “These three robes and bowl utensils were instituted by the Buddha to be kept; one who dons them creates the causes and conditions for transcendence of the world; even when taking rebirth in future times, one is constantly born wearing the three robes, like the bhikṣu Mukharāja. I do not know what kind of robes, bowl, and sitting mat you keep; please show and inform me, so that I may retrieve and put them on you; this is praised by the Buddhas in the present and the future.” If one sees that he is greedy for possessions and his mind lacks great aspiration, one should tell him: “These robes and possessions are all illusory existences; you, Venerable One, have accumulated them for a long time, laboring for them. When it comes to the suffering of illness, eyes see that they cannot save you; even when you face death, not one will follow you. Venerable One, when you emerged from the womb at birth, you did not bring a single piece of wealth; when you transition to the next life, you will likewise take nothing away. A sūtra says: ‘Kings of the past were deceived by treasures; when it came to the verge of death, not one followed them.’ Is this not true! There is no need to worry over or dwell on illusory, temporary money and property; one need only preserve superior karma! Nor is there any need to entrust them to other people, for this is merely indulging in worldly appearances, and ultimately not the method for seeing you off in death, Venerable One. Just use the Buddha’s words: universally summon the ordinary and sage [monks] of the ten directions, divide them through a formal karman of the great assembly, and make use of them according to the Dharma; this will cause you, Venerable One, to rely on the power of this merit and surely be born in a good place. This is the Buddha’s instruction; how could it not be good!” In these various ways, one admonishes and guides him with gentle words; one must neither oppose him nor simply indulge his wishes. Because at the verge of death delusional karma competes and gathers, and most people lack firm resolve; this is the crucial juncture of a whole lifetime, where wholesome and unwholesome, rising and falling, are separated like heaven and earth.