樂邦文類 4.157

4.157

知歸子致問於淨業和尚曰：世之大者，莫越生死。一息不來，乃屬後世。一念若錯，便墮輪迴。小子累蒙開誨念佛往生之法，其理雖明；又恐病來死至之時心識散亂，仍慮家人惑動正念、忘失淨因。伏望重示歸逕之方，俾脫沈輪之苦。師曰：奇哉斯問之要也。凡人臨命終時，欲得往生淨土者，須先準備，不得怕死貪生。常自思念：我現在之身多有眾苦，不淨惡業種種交纏。若得捨此穢身，即得往生淨土，受無量快樂，見佛聞法，離苦解脫，乃是稱意之事。如脫臭弊之衣，得著珍御之服。放下身心，莫生貪著。纔有病患，莫論輕重，便念無常，一念待死。須囑家人、看病人、往來揖問人：凡來我前，但為我念佛。不得說眼前雜閑之事、家緣長短之事，亦不須軟語安慰呪願安樂之詞，此皆是虛華不實殃及之語。及至病重，命將不可之時，家人親屬不得來前垂淚哭泣、發嗟嘆懊惱之聲，惑亂心神失其正念。但教記取阿彌陀佛，一時高聲為我念佛，守令氣絕。待氣盡了，方可哀哭。更或有明解淨土之人，頻來策勵，其理最佳。若如此者，千萬往生，必無疑慮也。此是端的要急之旨，當信而行。問：求醫服藥應不用耶？答：此但論用心矣。其藥醫療，不妨自求。然藥只能醫病，豈能醫命耶？命若盡，藥豈奈何？問：神祇禍福，求禱如何？答：人命長短，生下已定，何假鬼神延之耶？世人迷惑，反更求邪，殺害眾生祭祀神鬼，但增罪業、倍結冤讐，反損壽矣。大命若盡，小鬼奈何？空自慞惶，必無所濟。切宜謹之。當以此文帖安堂前喫食之處，及來往要路之間，令時時見之，常記於心，免見臨危忘失。問：平生不曾念佛者，還用得否？答：此法僧人俗人、不念佛人用之皆得往生，決無疑矣。余多見世人，於平常時念佛禮拜，發願往生。及到病患臨終，但只怕死，都不見言此事。直待形消氣絕、識投冥界，方始十念。譬如賊去關門，濟何事耶？而況死門事大，須自著便宜，一念蹉跎、歷劫受苦，誰人相代？思之思之。

The Master of Knowing Return addressed a question to the Upādhyāya of Pure Karma, saying: 'Among all things in the world, nothing is greater than birth and death. When a single breath does not return, one belongs to the future life; if a single thought goes astray, one falls into saṃsāra. I have repeatedly received instructions on the method of buddha-mindfulness and rebirth, and although the principle is clear, I still fear that when illness comes and death arrives, the mental consciousness will be scattered, and I worry that family members will agitate right mindfulness and cause the loss of the pure cause. I humbly hope you will once more show the path of return, enabling escape from the suffering of sinking in the wheel [of rebirth].' The master said: 'How wonderful is the importance of this question! Whenever someone is approaching the end of life and wishes to attain rebirth in the Pure Land, they must prepare beforehand and must not fear death or crave life. They should constantly reflect: "My present body has many sufferings, with impure and evil karmas bound up in various ways. If I can cast off this defiled body, I will immediately attain rebirth in the Pure Land, receive boundless happiness, see the Buddha and hear the Dharma, and depart from suffering into liberation—this is truly a gratifying event! It is like shedding foul, tattered clothes and donning precious, royal garments." Put down body and mind; do not generate craving or attachment. As soon as illness arises, regardless of whether it is mild or severe, be mindful of impermanence and wait for death in a single thought. One must instruct family members, caretakers, and visitors who come to inquire: "Whenever you come before me, only recite the Buddha's name for me. You must not speak of idle worldly matters or domestic concerns, nor use gentle words of comfort and wishes for health and peace; these are all superficial, unreal words that bring calamity." When the illness becomes severe and life is about to end, family and kin must not come before the person weeping, shedding tears, or uttering sighs and laments, which confuse the mind and cause the loss of right mindfulness. Only instruct them to keep Amitābha Buddha in mind and together recite the Buddha's name aloud for me, keeping watch until breathing ceases. Only after the breath has completely expired may they weep. Furthermore, if there is someone who clearly understands the Pure Land and comes frequently to encourage, that is best. If one acts like this, out of ten thousand, ten thousand will attain rebirth, with no doubt whatsoever. This is a genuinely vital point; believe and practice it.' Question: 'Should seeking doctors and taking medicine not be used?' Answer: 'This concerns only the intention. As for medicine and treatment, there is no harm in seeking them. However, medicine can only treat illness; how could it treat lifespan? If life is exhausted, what can medicine do?' Question: 'What about praying to spirits for fortune and avoiding misfortune?' Answer: 'A person's lifespan is already fixed at birth; why rely on ghosts and spirits to prolong it? Worldly people are confused and instead pursue heterodoxy, killing living beings to sacrifice to spirits and ghosts; this merely increases sinful karma and doubles enmity, thereby shortening life instead. If one's great destiny is ended, what can petty ghosts do? Vain panic will surely be of no avail. Be most cautious about this. One should paste this text in the hall where meals are taken and along frequented pathways, so that it may be seen at all times and kept constantly in mind, avoiding forgetfulness at the moment of crisis.' Question: 'Can this still be used by someone who has never practiced buddha-mindfulness in their life?' Answer: 'If this method is used by monastics or laypeople, or by those who do not practice buddha-mindfulness, all will attain rebirth without any doubt. I have seen many worldly people who recite the Buddha's name, prostrate, and vow for rebirth in ordinary times, yet when illness arrives and they face the end of life, they only fear death and do not speak of this matter at all. Only when the physical form dissolves, the breath ceases, and consciousness is cast into the netherworld do they first begin the ten recitations. This is like bolting the door after the thief has left—what can it accomplish? Moreover, the gate of death is a matter of great import; one must seize the advantage for oneself. If one falters for a single thought and suffers across kalpas, who can take one's place? Think on it! Think on it!'