[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [廬山蓮宗寶鑑](https://indike.org/pramana/in.bauddha.taisho.1973) › 8.14 # 廬山蓮宗寶鑑 8.14 廬山蓮宗寶鑑 8.14 - **Language:** Classical Chinese ### [8.14](https://indike.org/pramana/in.bauddha.taisho.1973.8.14) 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，及發嗟歎懊惱之聲，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。」又問曰：「求醫服藥還可用不？」答曰：「求醫服藥初不相妨。然藥者只能醫病不能醫命，命若盡時藥豈奈何？若殺物命為藥以求身安，此則不可。余多見世人因病持齋，方獲小愈，復為醫者以酒食血肉佐藥，其病復作。信知佛力可救，酒肉無益也。」又問曰：「求神祈福如何？」答曰：「人命長短，生時已定，何假鬼神延之耶？若迷惑信邪殺害眾生、祭祀神鬼，但增罪業反損壽矣。大命若盡，小鬼奈何？空慞自惶，俱無所濟。切宜謹之。當以此文帖向目前，時時見之，免致臨危忘失。」又問曰：「平生未曾念佛人還用得不？」答曰：「此法僧人俗人未念佛人用之，皆得往生決無疑也。余多見世人，於平常念佛禮讚發願求生西方，甚是勤拳。及至臨病，却又怕死，都不說著往生解脫之事。直待氣消命盡識投冥界，方始十念鳴鍾，恰如賊去關門，濟何事也。死門事大，須是自家著力。始若一念若得差錯，歷劫受苦，誰人相代？思之思之。若無事時，當以此法精進受持，是為臨終大事。」可謂一條蕩蕩西方路，徑直歸家莫問津。 > Zhiguizi asked: "Of the affairs of the world, none is greater than birth and death. Once a single breath does not return, one belongs to the next world; once a single thought goes astray, one falls into transmigration. I have repeatedly received your instructions on the method of buddhānusmṛti for rebirth, and its principle is very clear. Yet I fear that when illness comes and death arrives, consciousness will be scattered and disordered, and I still worry that others will confuse and disturb right mindfulness, causing me to forget and lose the pure cause. I prostrate and hope you will re-demonstrate the method of the return path, so that I may be freed from the suffering of sinking." The Master said: "Good indeed is your question! For anyone who at the end of life wishes to be born in the Pure Land, they must not fear death, but should constantly reflect that this body has much suffering, with impure evil karma entangled in various ways. If one can shed this defiled body, transcend and be born in the Pure Land to receive measureless delight, and be liberated from the painful destinies of birth and death, this is truly a gratifying event, like shedding tattered clothes to exchange them for precious garments; one should simply let go of body and mind and give rise to no yearning attachment. Whenever one meets with illness, one should reflect on impermanence and single-mindedly await death, admonishing family members, attendants to the sick, and visitors inquiring after health: 'Whenever you come before me, recite the Buddha's name for me; do not speak idle, miscellaneous worldly chatter, nor family affairs of right and wrong, nor is there any need for gentle words of consolation and wishes for peace and happiness—these are all illusory, useless words. If the illness worsens and the end approaches, relatives must not weep, shed tears, or utter sounds of sighing and grief, confusing and disturbing the mental consciousness and causing the loss of right mindfulness. You should only recite the Buddha's name together in one voice, and wait until the breath has completely ceased before weeping in mourning. The moment there is the slightest thought of yearning for the world, it becomes a hindrance and one cannot attain liberation. If one can have a person who clearly understands the Pure Land frequently come to spur and encourage one, it is a tremendous blessing.' If one relies on this, rebirth is assured without doubt." He also asked: "May one still seek a doctor and take medicine?" The reply was: "Seeking a doctor and taking medicine fundamentally do not conflict. However, medicine can only heal disease, not destiny; when life has run its course, what can medicine do? If one slaughters animal lives to make medicine in pursuit of bodily health, this must not be done. I have often seen worldly people maintain a vegetarian fast on account of illness, and having just attained a slight recovery, the physician again assists the medicine with wine, meat, and blood, and the illness recurs. Know with conviction that the Buddha's power can rescue, while wine and meat are of no benefit." He also asked: "What about petitioning spirits and praying for blessings?" The reply was: "The length of a human life is already determined at birth; how could one rely on ghosts and spirits to prolong it? If one is confused, believes in heresy, slaughters living beings, and makes offerings to spirits and ghosts, one only increases karmic guilt and instead diminishes longevity. If one's great lifespan has expired, what can petty ghosts do? Empty panic and self-terror are entirely of no avail. One should strictly beware of this. One should paste this text before one's eyes and look at it constantly, to avoid forgetting it in moments of peril." He also asked: "Can a person who has never practiced buddhānusmṛti during their life still use it?" The reply was: "Whether monks or laypeople who have never practiced buddhānusmṛti use this method, all will attain rebirth without any doubt. I have often seen worldly people be extremely diligent in ordinary times reciting the Buddha's name, making praises, and making vows to seek birth in the West. Yet when illness comes, they fear death, and speak not at all of the matter of rebirth and liberation. Only when their breath is spent, life is exhausted, and consciousness is cast into the netherworld, do people first strike the bell with ten recitations—just like locking the gate after the thief has departed, what help is that? The gate of death is a momentous matter; one must exert effort oneself. If a single thought errs at the outset, one will suffer through kalpas—who will take one's place? Think on it! Think on it! When there are no affairs, one should vigorously uphold this method; this is the great matter at the end of life." As the saying goes: / A broad, open road leads to the West; / Return straight home, and ask not for the ford. > — English (machine translation) (machine translation) - [Previous: 8.13](https://indike.org/pramana/in.bauddha.taisho.1973.8.13) - [Next: 8.15](https://indike.org/pramana/in.bauddha.taisho.1973.8.15) - [Up: 8](https://indike.org/pramana/in.bauddha.taisho.1973.8) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1973~en-mt.8.14) — English, machine translation ## Linked texts (2) - [樂邦文類](https://indike.org/pramana/in.bauddha.taisho.1969a.4.157) — Classical Chinese - [龍舒增廣淨土文](https://indike.org/pramana/in.bauddha.taisho.1970.12.6) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1973.8.14](https://indike.org/pramana/in.bauddha.taisho.1973.8.14) · Pramāṇa