臨終法要: 人生之最後

於時了識律師臥病不起，日夜愁苦。見此講稿，悲欣交集，遂放下身心，屏棄醫藥，努力念佛。併扶病起，禮大悲懺，吭聲唱誦，長跽經時，勇猛精進，超勝常人。

見者聞者，靡不為之驚喜讚歎，謂感動之力有如是劇且大耶。

余因念此稿雖僅數紙，而皆撮錄古今嘉言及自所經驗，樂簡略者或有所取。及為治定，付刊流布焉。

弘一演音記。

At that time, Vinaya Master Liao Shi was ill in bed. He was miserable day and night. When he saw this article, he suddenly felt a mixture of joy and sorrow. He ignored his body and mind, forgot about his medicines, and vigorously recited the Buddha's name. Even though he was sick, he still got out of bed and bowed the Great Compassion Repentance. He sang praises and recited Sutras loudly and knelt for hours. His perseverance and vigor surpassed that of ordinary people.

Those who saw him or heard about it were surprised and pleased. They commented on what a great inspiration this article provides.

So I thought that although this article is only a few pages long, still it is the excerpts of the inspired words of the past and present, plus some of my own experiences. Those who are happy with simplified materials might prefer this. That is why I compiled this material so that it can be printed for distribution.

緒言

古詩云：

我見他人死，

我心熱如火，

不是熱他人，

看看輪到我。

To quote the classic poem:

"As I watch other people die,

My heart burns like fire.

It's not burning for them,

It's 'cause I see my own turn coming soon."

病重時

當病重時，應將一切家事及自己身體悉皆放下。專意念佛，一心希冀往生西方。能如是者，如壽已盡，決定往生。

如壽未盡，雖求往生而病反能速愈，因心至專誠，故能滅除宿世惡業也。

儻不如是放下一切專意念佛者，如壽已盡，決定不能往生，因自己專求病愈不求往生，無由往生故。

如壽未盡，因其一心希望病愈，妄生憂怖，不惟不能速愈，反更增加病苦耳。

病未重時，亦可服藥，但仍須精進念佛，勿作服藥愈病之想。病既重時，可以不服藥也。

余昔臥病石室，有勸延醫服藥者，說偈謝云：

阿彌陀佛，

無上醫王，

捨此不求，

是謂癡狂。

一句彌陀，

阿伽陀藥，

捨此不服，

是謂大錯。

因平日既信淨土法門，諄諄為人講說。今自患病，何反捨此而求醫藥，可不謂為癡狂大錯耶！

若病重時，痛苦甚劇者，切勿驚惶。因此病苦，乃宿世業障。或亦是轉未來三途惡道之苦，於今生輕受，以速了償也。

自己所有衣服諸物，宜於病重之時，即施他人。若依地藏菩薩本願經，如來讚歎品所言供養經像等，則彌善矣。

若病重時，神識猶清，應請善知識為之說法，盡力安慰。舉病者今生所修善業，一一詳言而讚歎之，令病者心生歡喜，無有疑慮。自知命終之後，承斯善業，決定生西。

When you are critically ill, you should put down all family matters and any concerns for your own body. Single-mindedly recite the Buddha's name. With all your heart, yearn to be reborn in the West. If you can do this, when your time is up, you will be certainly be reborn there.

But if your time is not up, although you seek rebirth, your sickness will be cured quicker. Because your mind is so sincere, you can eradicate the evil karma from many lives past.

Suppose you fail to put everything down and have not concentrated on reciting the Buddha's name. Then when your time is up, you certainly won't be reborn in the Western Land. Since you only concentrated on trying to recover from your illness, and you didn't seek rebirth in the West, there is no cause for you to be reborn there.

If your time is not up, yet you have wholeheartedly wished to recover from your illness, to the point that you have become deeply worried and frightened; then not only will you not recover quickly, you will also add further misery to your illness.

If your illness is not critical, you can take medicine, but you should still vigorously recite the Buddha's name. You shouldn't think of recovering through taking medicine. If your illness becomes critical, you may stop taking medicine.

When I was sick and lying in a stone hut, some people advised me to see a doctor and take medication. I thanked them with a verse:

Amitabha Buddha is

The Unsurpassed King of Medicine.

To renounce him and not seek from him,

Is to be a fool!
 

One recitation of "Amitabha"

Is an agada*;

To ignore it and not take it,

Is to make a big mistake.

*agada: medicine, counter-poison

Although I am sick, why would I forsake the Dharma-door of the Pure Land, which I ordinarily believe in and explain to others, and instead, ask for other medicine? Wouldn't that be a huge foolish mistake?

When the sickness becomes fatal and you are in intense pain and suffering, you should never be panic. The illness and suffering may be your karmic obstacles from past lives. Or, it could be the future suffering of the Three Evil Paths which you are now encountering in this life in a lighter form. In this way the debts get paid off quickly.

You should also give away all your clothing and personal belongings when you are critically ill. It's best if you can offer Sutras and images, such as is mentioned in the "Chapter of the Praise of the Thus Come One" in the Earth Treasury Bodhisattva Sutra .

臨終時

臨終之際，切勿詢問遺囑，亦勿閒談雜話。恐彼牽動愛情，貪戀世間，有礙往生耳。若欲留遺囑者，應於康健時書寫，付人保藏。

儻自言欲沐浴更衣者，則可順其所欲而試為之。若言不欲，或噤口不能言者，皆不須強為。因常人命終之前，身體不免痛苦。儻強為移動沐浴更衣，則痛苦將更加劇。

世有發願生西之人，臨終為券屬等移動擾亂，破壞其正念，遂致不能往生者，甚多甚多。

又有臨終可生善道，乃為他人誤觸，遂起瞋心，而牽入惡道者，如經所載阿耆達王死墮蛇身，豈不可畏。

臨終時，或坐或臥，皆隨其意，未宜勉強。若自覺氣力衰弱者，儘可臥床，勿求好看勉力坐起。

臥時，本應面西右脅側臥。若因身體痛苦，改為仰臥，或面東左脅側臥者，亦任其自然，不可強制。

大眾助念佛時，應請阿彌陀佛接引像，供於病人臥室，令彼矚視。

助念之人，多少不拘。人多者，宜輪班念，相續不斷。或念六字，或念四字，或快或慢，皆須預問病人，隨其平日習慣及好樂者念之，病人乃能相隨默念。

今見助念者皆隨己意，不問病人，既已違其平日習慣及好樂，何能相隨默念。余願自今以後，凡任助念者，於此一事切宜留意。

又尋常助念者，皆用引磬小木魚。以余經驗言之，神經衰弱者，病時甚畏引磬及小木魚聲，因其聲尖銳，刺激神經，反令心神不寧。若依余意，應免除引磬小木魚，僅用音聲助念，最為妥當。

或改為大鐘大磬大木魚，其聲宏壯，聞者能起肅敬之念，實勝於引磬小木魚也。

但人之所好，各有不同。此事必須預先向病人詳細問明，隨其所好而試行之。或有未宜，儘可隨時改變，萬勿固執。

At the moment of death, never ask the dying person for his will or indulge in small talk and unnecessary conversations. These could trigger the dying person's passions of loving to stay in this world, and thus hinder his rebirth in the Pure Land. Those who wish to leave a will should write it up while they are still healthy and give it to someone for safekeeping.

If the dying person asks to be washed and to have his/her clothing changed, then you can try to comply with his/her wishes and do it. If he doesn't want to, or is unable to talk, don't force the issue. If you have to forcefully move a dying person to bathe and change his clothes, you will only increase his pain which, usually at the time of death is already intense.

In the world there have been many, many cases of people who had made vows to be reborn in the West, yet because of the family members' disturbance by moving them at the time of death, their proper mindfulness got broken, so they failed to be reborn in the West.

There are also cases where the dying person would have been reborn in a good path, but someone accidentally touched him; whereupon the dying person became angry and fell into an evil path instead. A similar story is recorded in the Sutra where King Agnidatta died and was degraded to a snake's body. Isn't that frightening?!

At the time of death, follow the dying person's wishes as to whether they want to sit or lie down. Don't force them. If the dying person feels that his strength is failing, he can certainly be allowed to lie in bed. Do not force him to sit up just for appearance's sake.

If the dying person lies down, he should lie facing the West on his right side . If the dying person is in pain, they can lie on their back or on their left side, facing East. Everything should be done naturally, and not with force.

When everyone has gathered to recite the Buddha's name, an image of Amitabha Buddha welcoming beings should be placed in the person's room so he can see it.

It doesn't matter how many people there are to recite. If there are many, they can recite in shifts so the recitation never stops. You should find out from the dying person beforehand how he/she usually recited the Buddha's name; with six or four syllables, fast or slow. If you follow the tune that the dying person usually uses, he will at this time be more easily able to follow along in his mind.

Nowadays, I see that those who help recite at the time of death follow their own whims as to what music to use without asking the dying person. How can we expect him to follow along since what we do is different from his usual habits or taste? I hope that from now on those who assist in reciting will pay attention to this point.

Further, those who help with the recitation sometimes use a hand bell and small wooden fish. From my experience, I have seen that those who are nervous and hysterical find the sound of the hand bell and small wooden fish frightening when they are ill, because the high pitch stimulates their nerves, making their minds unsettled. In my opinion, it is best to use only your voice to help the recitation; forget about the hand bell or the small wooden fish.

Or you can use the big bell, the big gong, and the big wooden fish, since their tones are more sonorous. Those who hear these instruments become more respectful and solemn. That is much better than the small hand bell or the small wooden fish. Everyone's liking is different.

命終後一日

既已命終，最切要者，不可急忙移動。雖身染便穢，亦勿即為洗滌。必須經過八小時後，乃能浴身更衣。常人皆不注意此事，而最要緊。惟望廣勸同人，依此謹慎行之。

命終前後，家人萬不可哭。哭有何益，能盡力幫助念佛乃於亡者有實益耳。若必欲哭者，須俟命終八小時後。

頂門溫煖之說，雖有所據，然亦不可固執。但能平日信願真切，臨終正念分明者，即可證其往生。

命終之後，念佛已畢，即鎖房門。深防他人入內，誤觸亡者。

必須經過八小時後，乃能浴身更衣。（前文已言，今再諄囑，切記切記。）因八小時內若移動者，亡人雖不能言，亦覺痛苦。

八小時後著衣，若手足關節硬，不能轉動者，應以熱水淋洗。用布攪熱水，圍於臂肘膝彎。不久即可活動，有如生人。

殮衣宜用舊物，不用新者。其新衣應布施他人，能令亡者獲福。

不宜用好棺木，亦不宜做大墳。此等奢侈事，皆不利於亡人。

Once the person has died, the most important thing is not to hastily move the body. Even if it has been soiled with excrement, you shouldn't wash it right away. You must wait for at least eight hours before washing the body or changing the clothes. Although this is very important, often people do not pay attention to it. Please advise others to observe these instructions cautiously.

Before and after death, the family members should not cry. What is the point of crying? The dead person truly benefits if everyone puts his effort into reciting the Buddha's name. If there are people who really need to cry, they should wait until at least eight hours after the death.

Don't become attached to the idea about the warmth at the crown of the head though it may be evident. If the person usually had true faith and vows and, at the time of death, was properly mindful and clear, then his rebirth in the Pure Land can be verified with certainty.

After the person has died and after the Buddha's name has been recited, immediately lock the door to the room to avoid someone coming and unintentionally touching the body.

You may wash the body and change the clothes no sooner than eight hours after death. Though it has been mentioned before, I want to reaffirm that. Please remember it. If you move the body within this eight hour period then, although the dead person cannot speak, he can still feel pain and suffering.

After eight hours, it is permissible to change the clothing. If rigor mortis has set in and the joints are not limber, you may sponge down the body with warm water. Wrap a warm cloth around the elbows and knees to loosen them up. Soon you will be able to move the limbs as though the person were still alive.

Dress the body in old clothes; don't use new ones. Give away the new ones to others, so that the dead person may receive some blessings.

薦亡等事

七七日內，欲延僧眾薦亡，以念佛為主。

若誦經拜懺焰口水陸等事，雖有不可思議功德，然現今僧眾視為具文，敷衍了事，不能如法，罕有實益。

印光法師文鈔中屢斥誡之，謂其惟屬場面，徒作虛套。

若專念佛，則人人能念，最為切實，能獲莫大之利矣。

如請僧眾念佛時，家族亦應隨念。但女眾宜在自室或布帳之內，免生譏議。

凡念佛等一切功德，皆宜迴向普及法界眾生，則其功德乃能廣大，而亡者所獲利益亦更因之增長。

開弔時，宜用素齋，萬勿用葷，致殺害生命，大不利於亡人。

出喪儀文，切勿舖張。毋圖生者好看，應為亡者惜福也。

七七以後，亦應常行追薦以盡孝思。蓮池大師謂年中常須追薦先亡。不得謂已得解脫，遂不舉行耳。

When the Sangha is invited to perform transcendent ceremonies for the deceased within 49 days after death, keep recitation of the Buddha's name as the principal business.

Although reciting sutras, bowing repentance, performing the "Flaming Mouth Ceremony" , and the "Water and Land Assembly" , etc. carry inconceivable merit and virtue, yet because most of today's Sangha regard these as formalities, the ceremonies they perform are done in a very perfunctory manner. There is no actual benefit when ceremonies are not performed in accord withDharma.

In the Collected Writings of Dharma Master Yin Guang, several times he comments on this point, saying that if the performance of ceremonies is just to make an impressive show, it's a trick without value.

If you emphasize the recitation of the Buddha's name, then everyone can participate, and it is something concrete with lot of benefits for all.

If you invite the Sangha to recite the Buddha's name, then the whole family should join in the recitation, too. The women should sit behind a screen or in a separate room to avoid criticism and rumors.

All the merit and virtue from the recitation of the Buddha's name should be transferred to all living beings throughout the Dharma Realm. This will enable the merit and virtue to be extensive. The transference will also increase the benefit to the deceased.

If you hold memorial services for the deceased, the meals should be vegetarian and everyone should abstain from eating meat, since the killing involved in meat is totally non-beneficial to the deceased.

Don't be ostentatious in the funeral ceremonials, making it look good for the living. It should be done in such a way as topreserve the blessings of the deceased.

勸請發起臨終助念會

此事最為切要。應於城鄉各地，多多設立。飭終津梁中有詳細章程，宜檢閱之。

結語

殘年將盡，不久即是 臘月三十日 ，為一年最後。若未將錢財預備穩妥，則債主紛來，如何抵擋。

吾人臨命終時，乃是一生之 臘月三十日 ，為人生最後。若未將往生資糧預備穩妥，必致手忙腳亂呼爺叫娘，多生惡業一齊現前，如何擺脫。臨終雖恃他人助念，諸事如法。但自己亦須平日修持，乃可臨終自在。奉勸諸仁者，總要及早預備才好。

The year is close to an end, soon it will be the 30th of the twelve month, which is the last day of the year. If you have not managed your finances well, debt collectors may come knocking at your door. How are you going to shut them out? When our life is close to an end, it is like the thirtieth day of the twelve lunar month, the last day of our lifetime. If we haven't prepared our provisions well for the Pure Land, we will be totally disoriented and crying to our parents for help. When the evil karma from many lives past appears all at once, how are we going to get out of it?

Although at the point of death, we may rely on others to help recite and carry out everything the right way, yet daily cultivation, practiced during ordinary days, will allow us to be in control at the time of death. I exhort all of you, Virtuous Ones, it is better to be prepared in advance!
 

弘一大師民國人，浙江平湖人，俗姓李，名廣侯，號叔同，出家名演音，別號晚晴，又稱二一老人。

幼年聰慧，熟練大悲往生咒，過目成誦。二十六歲東渡日本，入上野美術專校，潛心文藝，擅詩詞書畫，研究音樂，名震一時。

民國七年，三十九歲，七月十三日，出家於杭州大慈寺，投禮了悟和尚為師，九月於杭州靈隱寺受具足戒，法名演音，號弘一。以戒為道本，雲遊四處，講經弘法。當代善知識，最敬重者乃印光大師。

民國七年，三十九歲，七月十三日，出家於杭州大慈寺，投禮了悟和尚為師，九月於杭州靈隱寺受具足戒，法名演音，號弘一。以戒為道本，雲遊四處，講經弘法。當代善知識，最敬重者乃印光大師。

三十一年春赴靈瑞山講經，住晉江溫陵養老院，中秋為眾講經，二十三日示微疾，拒醫藥及探問，惟專念佛。二十七日絕食，惟飲水，二十八日寫遺囑，託妙蓮負責後事。

世間最可慘者，莫甚於死，而且舉世之人，無一能倖免者，以故有心欲自利利人者，不可不早為之計慮也，實則死之一字原是假名，以宿生所感一期之報盡，故捨此身軀，復受別種身軀耳。不知佛法者直是無法可設，只可任彼隨業流轉。

今既得聞如來普渡眾生之淨土法門，故當信願念佛，預備往生資糧，以期免生死輪迴之幻苦，證涅槃常住之真樂。

Death is the greatest tragedy in the world and yet no one on earth can avoid it. Thus if you wish to help both yourself and others, you need to plan and prepare for it in advance. "Death" is nothing more than a fake name. At death, as the retribution from past lives which brings about this one life-term ends, one's consciousness leaves this body and takes on another body. Those who do not know Buddha-dharma have no way to deal with this problem, and must simply endure the process and be reborn according to their karma.

Since we heard about the Thus Come One's (tathagata) Pure Land practice that can save all living beings, we should recite Amitabha Buddha's name with faith and determination, so as to make appropriate provisions for our rebirth in the Pure Land. Then, when the time comes, we will be able to avoid the illusory suffering of the revolving cycle of birth and death and can realize the true bliss of eternal Nirvana.

When your father, mother, brothers, sisters, or other family members contract a serious illness and cannot be cured, you should be filial and compassionate and exhort them to recite Amitabha Buddha's name to seek rebirth in the Western Pure Land. Moreover, you may help them recite with a Recitation Assistance Group. When the sick person dies in this situation, he or she can be reborn in the Pure Land. How can we ever give a name to this kind of benefit!

言三要者：

第一：善巧開導安慰，令生正信。

第二：大家換班念佛，以助淨念。

第三：切戒搬動哭泣，以防誤事。

果能依此三法以行，決定可以消除宿業，增長淨因，蒙佛接引，往生西方。

一得往生，則超凡入聖，了生脫死，漸漸進修，必至圓成佛果而後已。

如此利益，全仗眷屬助念之力。能如是行，於父母，則為真孝；於兄弟、姊妹，則為真悌；於兒女，則為真慈；於朋友、於他人，則為真義、真惠。

以此培自己之淨因，啟同人之信嚮，久而久之，何難相習成風乎哉。

The Three Essentials are:

First: Tactfully comfort the critically-ill person and lead him/her to right belief.

Second: Recite the Buddha's name in shifts to help the dying one keep pure mindfulness.

Third: Refrain from crying and from moving the body of the dying one, so as not to ruin any chance for rebirth in the Pure Land.

If you can follow these three points, then you can definitely get rid of past karma, increase pure causes, be welcomed by Amitabha Buddha, and be reborn in the West .

Once you have attained rebirth there, you will transcend the ordinary and enter the state of sage and end the cycle of birth and death with gradual progress in cultivation. Eventually you will accomplish the fruition of Buddhahood.

All these benefits come from the effort of your family who assists you in reciting the Buddha's name. If you can practice, then you are being truly filial to your parents; you are being truly friendly to your brothers and sisters; you are truly kind to your sons and daughters; and you are truly loyal and helpful to your friends or other people.

By doing that, you are nurturing your own causes towards purity, and aiding other people to develop faith. Gradually, with everybody practicing in this way, it will soon become the accepted custom.

切勸病人放下一切，一心念佛。如有應交代事，速令交代。

交代後便置之度外，即作我今將隨佛往生佛國。

世間所有富樂眷屬，種種塵境皆為障礙，致受禍害，以故不應生一念繫戀之心。

須知自己一念真性本無有死，所言死者，乃捨此身而又受別種身耳。若不念佛，則隨善惡業力，復受生於善惡道中。

（善道即人、天。惡道即畜生、惡鬼、地獄。修羅則亦名善道，亦名惡道，以彼修因感果均皆善惡夾雜故也。）

若當臨命終時，一心念南無阿彌陀佛，以此志誠念佛之心，必定感佛大發慈悲，親垂接引，令得往生。

且莫疑我係業力凡夫，何能以少時念佛，便可出離生死，往生西方。當知佛大慈悲，即十惡五逆之極重罪人，臨終地獄之相已現，若有善知識教以念佛，或念十聲，或止一聲，亦得蒙佛接引，往生西方。

此種人念此幾句尚得往生，又何得以業力重，念佛數少而生疑乎？

須知吾人本具真性與佛無二，但以惑業深重不得受用。今既歸命於佛，如子就父，乃是還我本有家鄉，豈是分外之事。

又佛昔發願：「若有眾生，聞我名號，至心信樂，乃至十念，若不生者，不取正覺。」

是故一切眾生臨終發至誠心，念佛求生西方者。無一不垂慈接引也，千萬不可懷疑，懷疑即是自誤，其禍非小。

況離此苦世界，生彼樂世界，是至極快意之事，當生歡喜心，千萬不可怕死。怕死則仍不能不死，反致了無生西之分矣！以自心與佛相違故，佛雖具大慈悲，亦無奈不依佛教之眾生何。

阿彌陀佛萬德洪名，如大冶洪爐。吾人多生罪業，如空中片雪。業力凡夫，由念佛故，業便消滅，如片雪近於洪爐，即便了不可得。

又況業力既消，所有善根自然增長殊勝，又何可疑其不得生，與佛不來接引乎？

如此委曲宛轉開導安慰，病人自可生正信心，此係為病人所開導者。

至於自己所應盡孝致誠者，亦唯在此，切不可隨順俗情，求神問醫，大命將盡，鬼神醫藥豈能令其不死乎？既役情於此種無益之事，則於念佛一事，便紛其誠懇，而莫由感通矣。

許多人於父母臨終，不惜資財，請許多醫生來看，此名賣孝，欲世人稱我於父母為能盡孝，不知天地鬼神實鑑其心。

故凡於父母喪葬等事過於張羅者，不有天災，必有人禍。

為人子者宜注重親之神識得所，彼世俗所稱頌，固不值明眼人一哂，況極意邀求，以實罹不孝之大咎乎？

You should exhort the dying person to renounce everything and recite the Buddha's name. If the dying person has something to say, tell him to do it quickly.

Once everything is assigned, he/she must not think about those things any more. He/she should simply contemplate: I am now following the Buddha and am going to be reborn in the Buddha's Land.

All the states in this mundane world, such as worldly riches, pleasure and one's family are obstacles and bring calamity and harm. For that reason, we should not entertain even one thought that clings to these attachments.

One should understand that the mind of one's true nature does not die. What we call death is the renouncing of this body and taking on a different kind of body. If you do not recite the Buddha's name, then you will be reborn in a good or an evil destiny according to the strength of your good or evil karma.

(Good destinies are the realms of humans and heavens. Evil destinies are realms of animals, hungry ghosts, and hells. Asuras are found in all destinies, both good and evil, because they mix up in the practice of good and evil deeds, so it reflects on the effects of their causes.)

If at the time of death you single-mindedly recite Namo A Mi Tuo Fo (Namo Amitabha Buddha), then that recitation of the Buddha's name done with deepest sincerity will certainly move Amitabha Buddha, to show his great kindness and compassion. He will personally come and take you to rebirth (in his land).

Do not have doubts like this, "I'm an ordinary person who must bear the consequences of the power of karma. How can my brief recitation of the Buddha's name transcend birth and death and help me gain rebirth in the West?" You should know that the Buddha has great kindness and compassion. Suppose a serious offender committed the Ten Evils Deeds and Five Rebellious Acts, but when he is close to death and the hells have already appeared before him, a Good and Wise Advisor teaches him to recite the Buddha's name. He may recite 'ten times' , or even only once, he will be welcomed by the Buddha and gain rebirth in the West.

If such a person can gain rebirth by reciting even a few phrases, then why should you have doubts about rebirth because of your own karma being heavy, or the fact that you have recited the Buddha's name only a few times?

You should know that we are all endowed with the true nature which is no different from the Buddhas'. It is only because of heavy delusion and karma that we are unable to make use of it. Now that we have taken refuge with the Buddha, we are like sons going to our father and returning to our native village. How could we not have a share in this matter?

Moreover, in the past, Amitabha Buddha made this vow, "There may be living beings who hear my name, devotedly believe and rejoice in it. If they were to recite it even ten times and yet were not to gain rebirth, then I will not attain Proper Enlightenment."

Thus the Buddha will not fail to compassionately welcome any living being who, at the time of death, sincerely recites the Buddha's name and seeks to be reborn in the Western Land. Do not doubt it at all. Doubts will hinder you and the harm will not be slight.

Moreover, the happiest thing that can happen is to leave this world of suffering and to be born in that World of Bliss. You should be happy. You really should not fear death. Fear of death does not help you escape it. It just ruins your chances of being reborn in the West. If your mind denies the Buddha, then even though he is compassionate, he will have no way to help those who do not follow the Buddhist teachings.

Amitabha Buddha's great name, endowed with myriad virtues, is like a huge smelting furnace. The many karmic offenses that we, living beings, commit are like snow flakes falling through the air. When ordinary beings laden with karma recite the Buddha's name, their karma melts away without a trace, just like snow flakes near a furnace disappear.

Moreover, since the power of karma is melted away, all the good roots naturally flourish. Why doubt that you cannot be reborn there or that the Buddha will not come to welcome you?

Instruct dying ones, teach and comfort them with skillful, tactful exhortations such as these, so that they will bring forth their proper belief. These are instructions for the sick person.

Your duty of filial piety and sincerity will also be fulfilled in this way. Don't follow customary practices and seek medicine from the spirits. When a person's life is about to end, how can the medicines of ghosts and spirits help keep him from dying? If you put your hopes in such fruitless things, then the sincerity of your recitation of the Buddha's name will lose its focus, and you will get no response from your efforts.

When the time of death of parents approaches, many people often will pay any amount in exorbitant fees for medical specialists. This is called "buying filial piety." They seek the reputation of being filial to parents. They are unaware that the ghosts and spirits on earth and in heaven can detect their actual intentions.

前已開導病人令生正信，然彼病人心力孱弱，勿道平素絕不念佛之人，不易相繼長念，即向來以念佛為事者，至此亦全仗他人相助，方能得力。

以故家中眷屬同應發孝順慈悲之心，為其助念佛號，若病尚未至將終當分班念。

應分三班，每班限定幾人，頭班出聲念，二三班默持，各念一點鐘，二班再接念頭班，三班默持。

若有小事，當於默持時辦，值班時斷斷不可離去。

二班念畢，三班接念，終而復始，念一點鐘，歇兩點鐘，縱經晝夜亦不甚辛苦。

須知肯助人淨念往生，亦得人助念之報，且莫說是為父母盡孝應如此，即為他人亦培自己福田，長自己善根，實為自利之道，不徒為人而已。

成就一人往生淨土即是成就一眾生作佛，此等功德何可思議。

三班相續，佛聲不斷，病人力能念，則隨之小聲念。不能念，則攝耳諦聽，心無二念，自可與佛相應矣！

念佛聲不可太高，高則傷氣，難以持久。亦不可太低，以致病人聽不明白。

不可太快，亦不可太慢，太快則病人不能隨，即聽亦難明了。太慢則氣接不上，亦難得益。

須不高、不低，不緩、不急，字字分明，句句清楚，令病者字字分明，入耳經心，斯易得力。

念佛法器唯用引磬，其他一切概不宜用。引磬聲清，聽之令人心地清淨。木魚聲濁，故不宜用於臨終助念。

又宜念四字佛號，初念時念幾句「南無阿彌陀佛」六字，以後專念「阿彌陀佛」四字，不念南無。以字少易念，病人或隨之念，或攝心聽，皆省心力。

家中眷屬如此念，外請善友亦如此念，人多人少均如此念，不可一起念，歇歇又念，以致病人佛念間斷。若值飯時，當換班喫，勿斷佛聲。

若病人將欲斷氣，宜三班同念，直至斷氣以後，又復三班念三點鐘，然後歇氣，以便料理安置等事。

當念佛時，不得令親友來病人前問訊諭慰，既感情來看，當隨念佛若干時，是為真情實愛，有益於病人。

若用世間俗情，直是推人下海，其情雖可感，其事甚可痛。全在主事者明道理，預令人說之，免致有礙情面及貽害病人，由分心不得往生耳。

We have already exhorted the patient to bring forth the proper belief, but the dying person's mind may be too weak to maintain concentration. Not to mention someone who ordinarily does not recite the Buddha's name having trouble reciting continuously, even those who constantly take recitation of the Buddha's name as their daily business will need the strength of others' assistance to make things successful.

Therefore, family members should exercise filiality and compassion by reciting the Buddha's name at the side of the dying one.

Prior to the event of death, divide the recitation groups into shifts. Make three shifts, and assign certain people to each shift. The first shift recite aloud while the second and the third shifts recite silently. After one hour, the second shift takes over, then the first and the third shifts recite silently.

If someone has things to take care, he can go during the periods of silent recitation. When your shift is on duty, you must not leave. When the second shift is over, the third shift picks up the recitation. Thus alternating, from the first shift to the last, everyone recites aloud for one hour, and then silently for two hours. So everyone can continue day and night and still not feel tired.

You know that if you can aid a person to obtain rebirth in the West with pure mindfulness, you yourself will also receive the reward of being aided in the future. Do not say that this is done only when fulfilling one's filial duty to one's parents, for if you help others in this way, you are nurturing your own field of blessings. You are increasing your own good roots as well. This not only benefits others, in fact, it also helps you along.

Helping someone to be reborn in the Pure Land ultimately helps one living being to accomplish Buddhahood. Imagine how inexpressibly great this merit and virtue is!

As the three shifts alternate, the Buddha's name is being recited without stopping. If the dying person has enough strength, he can join in the recitation with a soft voice. If he cannot recite, then he should listen attentively and single-mindedly. In that way, he will gain a response from the Buddha.

Do not make the pitch too high when reciting the Buddha's name. If it is too high, it will hurt people's breathing, and make it difficult to recite for long.

On the other hand, if the pitch is too low, then the dying person will not hear it clearly.

Make it neither too fast nor too slow. If it is too fast, the dying person will be unable to follow along, and it will be hard for him to hear it clearly. If it is too slow, the sound will be broken and it will be hard for the recitation to work.

It must be neither too high nor too low, neither too fast, nor too slow. Recite every word distinctly and every phrase clearly, so that the dying person can hear every word and every sentence and take it through the ears into his consciousness. Then it is easy to be effective.

The hand-bell is the only Dharma-instrument to use when reciting the Buddha's name. Do not play other instruments. The sound of the hand bell is sharp, and when people hear it, their mind-ground becomes pure. The sound of the wooden fish is heavy, and unsuitable to accompany the recitation at the time of death.

It is more appropriate to recite the four syllables of the Buddha's name. First, start by reciting the six syllables, Namo A Mi Tuo Fo several times, and then switch to reciting the four syllables, A Mi Two Fo (Amitabha Buddha), omitting "Namo". The fewer the words, the easier the recitation will be. The dying person can either join in the recitation or listen while gathering it into his or her mind. In either case, everybody saves energy.

Family members should recite like this, and if other good friends are invited, they should also recite in this way. No matter how many or how few people there are, everybody should recite in this way. They must not all recite for a while, and then slack off and then recite again. That will interrupt the dying person's mindfulness of the Buddha.

People should eat in shifts, so that the recitation of the Buddha's name is continuous.

When the dying person is just about to take his last breath, it is appropriate for everyone in the three shifts to join together and recite aloud. After the breathing stops, everyone can again divide into shifts, recite for three more hours and then stop, so as to make funeral arrangements.

While the Buddha name is being recited, tell the relatives and friends not to approach the dying person to offer their regards, or to chat with him, or to speak words to comfort him. If they really want to express their feelings of fondness for the dying one, they should follow along and recite the Buddha's name for a certain time. That is genuinely offering true affections to the dying person, and it will truly help him/her.

病人將終之時，正是凡、聖、人、鬼分判之際，只可以佛號開導彼之神識，斷斷不可洗澡、換衣、或移寢處，任彼如何坐臥，只可順彼之勢，不可稍有移動；亦不可對之生悲感相，或至哭泣。

以此時身不自主，一動則手足身體均受拗折扭列之痛。痛則嗔心生而佛念息，隨嗔心去多墮毒類，可怖之至。

若見悲痛哭泣則情愛生，佛念便息矣！隨情愛心去，以致生生世世不得解脫。

此時所最得益者，莫過一心念佛，所最貽害者，莫過於妄動哭泣。若或妄動哭泣，致生嗔恨及情愛心，則欲生西方萬無有一矣！

又人之將死，熱氣自下至上者為超生相，自上至下者為墮落相，故有：

「頂聖眼天生，人心餓鬼腹，畜生膝蓋離，地獄腳板出」

之說。

然果大家至誠助念，自可直下往生西方，切不可屢屢探之，以致神識未離，因此或有刺激，心生煩痛，致不得往生，此之罪過，實是無量無邊。

願諸親友各各懇切念佛，不需探彼熱氣，後冷於何處也。為人子者於此留心，乃為真孝。若依世間種種俗情，即是不惜推親下苦海，為邀一般無知無識者群相稱讚其能盡孝也，此孝與羅剎女之愛正同，經云：

「羅剎女食人，曰我愛汝，故食汝。」

彼無知之人行孝也！令親失樂而得苦，其不與羅剎女之愛人相同乎？

吾作此語非不盡人情，欲令人各於實際上講求，必期亡者往生，存者得福，以遂孝子賢孫親愛之一片血誠，不覺其言之有似激烈也，真愛親者必能諒之。

「頂聖眼天生」，謂人氣已斷，通身冷透，唯頭頂獨熱者，則必超凡入聖，了生脫死也；眼天生者，若眼及額顱處獨熱，則生天道。

「人心餓鬼腹」，心處獨熱，則生人道；肚腹獨熱，則生餓鬼。

「畜生膝蓋離」，膝蓋獨熱，則生畜生道。

「地獄腳板出」，腳板獨熱，則生地獄道。

此由人在生時所造善惡二業，至此感現如是，非可以勢力假為也。

是時若病人能至誠念佛，再加眷屬善友，助念之力，決定可以帶業往生，超凡入聖耳，不須專事探試徵驗，以致誤事也。至囑！至禱！

It is decided at the time near death whether a dying person will become a common person or a sage, a human or a ghost. It is the most critical time: the moment when his destiny hangs by a thread.

The only thing you should do is to recite the Buddha's name in order to guide that person's consciousness. Do not bathe the person, change his clothes, or move the bed where he is lying. Leave him in whatever position he is in, sitting or lying down. Do not move him, or display grief or weep in his presence.

At that time, he is not in control of his body. If you move him, his hands andhis feet or his body would experience excruciating pain. The pain will vex his mind, and mindfulness of the Buddha will cease. If the dying person dies with hatred in heart, he may fall into the realm of poisonous creatures upon rebirth. How frightening!

If the dying person sees others grieving and weeping over him, he could become emotional, and his mindfulness of the Buddha would cease. With emotion and feelings of love on his mind, the dying person might not be able to get liberated life after life.

The most beneficial thing to do at this moment is to recite Buddha's name single-mindedly. The most harmful thing to do is to move his body without reason or to weep. Then the person would not have one chance in a million of gaining rebirth in the West because of the hatred or passion that arose in his/her mind due to your moving him/her or crying over him/her.

Furthermore, when a person dies, if the warmth leaves the lower part of his body first and the upper part of his body last, then that is a sign of higher rebirth.

If the warmth leaves the head first and the toe last, then that is a sign of rebirth in the lower regions.

(It is said that if the final warm spot is on the top of the head, the dead person will be reborn as a Sage; on the eyes indicates rebirth in the heavens; on the heart, indicates rebirth as a human; on the belly, indicates rebirth as a hungry ghost; on the knees indicates falling into the path of animals; on the feet indicates falling into the hells).

But if everyone sincerely recites to aid the dying person, he can straight away be reborn in the West.

Therefore, do not keep trying to find the warm spot before the dying person's consciousness has left, for that will only cause him/her to become angry, vexed or hurt and thus prevent him/her from gaining rebirth in the West. The offenses incurred by doing such a thing would be infinite.

So I hope all relatives and friends will sincerely recite the Buddha's name and not search for the warm spot or the place on the body ends up cold last. To pay close attention to this point with regard to one's own parents is to be truly filial.

If you follow worldly sentiments, then you are deliberately pushing your parent into the sea of suffering. Such behavior earns you praise for being "filial" only from people lacking in knowledge and understanding.

Such "filial piety" is not at all different from the love displayed by rakshasa women. The Sutras tell us that while a rakshasa woman devouring a person, she will say, "I love you, that's why I have to eat you."

Ignorant people who practice filial piety in the above way destroy their parent's chances of attaining bliss and destine them to suffering instead. Isn't that the same as the rakshasa woman's love towards a human being?

I don't want to sound inhumane by saying these things. I only want people to do what is practical, so that the deceased will be reborn in the West and the living will receive blessings. Hoping that the utmost sincerity of the filial children and worthy grandchildren will not be in vain, I may be too unintentionally over exuberant in my speech. People who truly love their parents will surely understand my intent.

The matter about the warm spot on the top of the head or on the eyes or other places to verify rebirth for sages and heavenly beings, etc. is to ascertain that once the breathing has stopped, if the whole body is cold but the top of the head is warm, then the dead has certainly transcended the ordinary and become a Sage, ending birth and death.

As for birth in the Heavens based on the eyes, this means that if his eyes and forehead are still warm, then he will be reborn in the heavens. If the warm spot is on the heart, then he will be in the human destiny. If only the belly is warm, then he will be born as a hungry ghost. If only his knees are warm, then he will be reborn as an animal. If only the bottom of his feet are warm, then he is in the hells.

This is a manifestation of good and evil karma that people create during their lives. It is not something that one can fabricate or force.

However, sincere mindfulness of the Buddha at the time of deat--aided by the recitation of his relatives and friends--will certainly deliver the dying person to the West, carrying his karma along with him. He can transcend the mundane world and enter the realm of Sages.