廬山蓮宗寶鑑 8.14

8.14

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.