樂邦文類 4.154

4.154

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.