四分律刪繁補闕行事鈔 3.324

3.324

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.