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# 樂邦文類 4.154

樂邦文類 4.154

- **Language:** Classical Chinese

### [4.154](https://indike.org/pramana/in.bauddha.taisho.1969a.4.154)

《華嚴．賢首品》曰「又放光明名見佛，此光覺悟將歿者，令隨憶念見如來，命終得生其淨國。見有臨終勸念佛，又示尊像令瞻敬，俾於佛所深歸仰，是故得成此光明。」令見佛者，一捨命不恐、二惡道不畏。又要臨終勸者，《智論》二十八云「臨終少時，能勝終身修行之力，以猛利故，如火如毒。」依西域法，祇園西北角日光沒處為無常院，若有病者，安置在中。以凡生貪染，見本房內衣鉢眾具，多生戀著，無心厭背，故制令至別處。堂號無常，去者極多、還反一二。即事而求，專心念法。其堂置一立像，金箔塗之，面向西方。其像右手舉，左手中繫一五彩旛，脚垂曳地。當安病者在像之後，左手執旛脚，作從佛往生之意。瞻病者燒香散華鳴磬，助稱佛名，莊嚴病者。乃至若有屎尿吐唾，隨有除之，亦無有罪。況佛無愛憎，但有歸投者，無不拔濟。更為病者隨機說法，命終恒在佛所，不得移之。若神游大方、去留無礙者，置之言外。不爾，勉旃斯行。

> The 'Xianshou Chapter' of the Avataṃsaka Sūtra says: 'Further emitting a light named Seeing the Buddha, / this light awakens those about to die, / causing them, in accord with recollection, to see the Tathāgata, / and at the end of life to gain rebirth in his pure realm. / Seeing someone at the end of life, one encourages buddha-mindfulness, / and displays the venerable image, bidding them gaze in reverence, / causing them to deeply take refuge in the Buddha— / therefore this light is accomplished.' Causing them to see the Buddha brings two benefits: first, when giving up life they have no terror; second, they have no fear of the evil destinies. Moreover, regarding the need for encouragement at the end of life, the twenty-eighth fascicle of the Dazhidulun states: 'A brief moment at the end of life can surpass the power of lifelong practice, because it is fierce and sharp, like fire and like poison.' According to the method of the Western Regions, the northwest corner of the Jetavana, where the sunlight fades, is the Impermanence Cloister. If there are sick people, they are placed within it. Because ordinary beings generate greed and defilement, and seeing the robes, bowls, and various utensils in their own rooms, they often generate fond attachment with no mind to weary of and turn away from them, it was therefore instituted that they go to another place. The hall is named Impermanence; those who depart are exceedingly numerous, while those who return are only one or two. Seeking according to the circumstance, they single-mindedly contemplate the Dharma. In that hall a standing image is installed, coated with gold leaf and facing west. The image's right hand is raised, and its left hand holds a five-colored banner whose streamer drapes down and trails on the ground. The sick person should be placed behind the image, holding the banner's streamer with their left hand, conceiving the intention of following the Buddha to rebirth. The caretakers burn incense, scatter flowers, sound the chime stone, and assist in reciting the Buddha's name, adorning the sick person. Even if there is feces, urine, vomit, or spittle, removing it as it appears incurs no fault. Furthermore, the Buddha is without love or hate; whoever takes refuge is without exception rescued. Moreover, one explains the Dharma to the sick person according to their capacity; at the end of life they must remain constantly before the Buddha and must not be moved. If someone's spirit roams the great expanses, coming and going without obstruction, leave them beyond these words; if not, apply diligence to this practice.  
> — English (machine translation) (machine translation)

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## Translations (1)

- [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1969a~en-mt.4.154) — English, machine translation

## Linked texts (2)

- [諸經要集](https://indike.org/pramana/in.bauddha.taisho.2123.19.25) — Classical Chinese
- [釋氏要覽](https://indike.org/pramana/in.bauddha.taisho.2127.3.359) — Classical Chinese

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Source: [https://indike.org/pramana/in.bauddha.taisho.1969a.4.154](https://indike.org/pramana/in.bauddha.taisho.1969a.4.154) · Pramāṇa
