龍舒增廣淨土文 12.6

12.6

知歸子問曰：世事之大莫越生死，一息不來便屬後世，一念差錯便墮輪迴。小子累蒙開誨念佛往生之法其理甚明，又恐病來死至之時心識散亂，仍慮他人惑動正念忘失淨因。伏望重示歸徑之方，俾脫沈淪之苦。師曰：善哉問也。凡一切人命終欲生淨土，須是不得怕死。常念此身多苦，不淨惡業種種交纏。若得捨此穢身、超生淨土，受無量快樂，解脫生死苦趣，乃是稱意之事。如脫弊衣得換珍服，但當放下身心，莫生戀著。凡遇有病之時，便念無常，一心待死。叮囑家人及看病人、往來問候人，凡來我前，為我念佛，不得說眼前閑雜之話、家中長短之事。亦不須軟語安慰、祝願安樂，此皆虛花無益之語。若病重將終之際，親屬不得垂淚哭泣及發嗟嘆懊惱之聲，惑亂心神失其正念。但一時同聲念佛，待氣盡了方可哀泣。纔有絲毫戀世間心，便成罣礙，不得解脫。若得明曉淨土之人頻來策勵，極為大幸。若依此者，決定超生即無疑也。

Zhiguizi asked, saying: 'Among the affairs of the world, none is greater than birth and death. As soon as a single breath fails to return, one belongs to the future life; if a single thought errs, one falls into saṃsāra. I have repeatedly received instruction in the method of recollection of the Buddha for rebirth, and its principle is very clear. Yet I fear that when illness arrives and death comes, mental consciousness will be scattered and confused, and I still worry that other people may agitate right mindfulness and cause me to lose the cause of purity. I prostratingly hope you will once again show the way of the returning path, so that I may escape the suffering of sinking down.' / The Master said: 'Excellent is your question! Whenever any person approaches the end of life and wishes to be reborn in the Pure Land, they must not fear death. Constantly contemplate that this body has much suffering, and impure evil karma entangles it in various ways. If one can cast off this defiled body and transcend to rebirth in the Pure Land, to receive measureless joy and attain liberation from the painful destinies of birth and death, this is indeed a gratifying matter. It is like casting off tattered clothes and receiving precious garments in exchange; one should simply let go of body and mind and not give rise to lingering attachment. Whenever encountering illness, immediately contemplate impermanence and single-mindedly await death. Enjoin family members, caregivers, and visitors who come to inquire: whenever they come before me, let them recite the Buddha for me; they must not speak of idle, miscellaneous matters before our eyes or the rights and wrongs of household affairs. Nor is there any need for gentle words of consolation or wishes for peace and joy; these are all empty, flowery, and useless words. When the illness is severe and death approaches, relatives must not weep, shed tears, or utter sighs and lamentations, which confuse and perturb the mind and cause the loss of right mindfulness. Simply recite the Buddha together in unison, and only after the breath has completely ceased may they weep in grief. If there is even the slightest thought of lingering attachment to the world, it immediately becomes a hindrance, and liberation cannot be attained. If one can have people who clearly understand the Pure Land come frequently to encourage and urge one on, that is extremely fortunate. If one relies on this, surpassing rebirth is certain and beyond doubt.'