Lecture by Master Hong Yi
弘一大師著述
In the 12th month of the year Ren Shen (1932), the Buddha
Recitation Association of Miao Shi Monastery in Amoy asked me to
give a talk, the transcription of which formed the basis for this
article. 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 compile this material so that it can be printed for
distribution.
歲次壬申十二月，廈門妙釋寺念佛會請余講演，錄寫此稿。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。
Section 1:
Introduction.
To quote the classic poem:
"I watch other people die,
And my mind is ablaze like fire.
It's not burning for them,
It's 'cause I see my own turn coming soon."
How could we forget even
for an instant the very last moment of our life which is the most
important part? So I'm going to discuss it in the following six
sections:
第一章
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。」人生最後一段大事，豈可須臾忘耶！令為講述，次分六章，如下所列。
Section 2: During A Critical Illness.
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.
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.
If a person's
consciousness is still clear when he is fatally ill, someone should
invite good and wise advisors to speak the Dharma to him. Use your
best effort to soothe and pacify the dying person. Enumerate all
the good deeds that he has done throughout his entire life. Detail
and praise each one of them. Make the dying person happy so he will
have no doubts and worries. Give him confidence that through the
strength of his good deeds, he surely will be reborn in the Western
Land.
第二章
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。
Section 3 : At
The Time Of Death.
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. It
is not necessary to struggle to sit up just for appearance's sake.
If the dying person lies down, he should lie facing theWest 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 without 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. You
should really ask the dying person in detail beforehand what he
would prefer and then go aheadand follow that. However, if it turns
out to be inappropriate, it can be changed anytime. Don't be
obstinate.
第三章
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。
Section 4: The
Day After The Death.
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 mortishas 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. Don't use an expensive coffin and don't bother with an
outrageous tomb. None of these extravagant expenses are of any
benefit to the deceased.
第四章
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。
Section 5:
Ceremonies For The Deceased.
When the Sangha is invited to perform
transcendent ceremonies for the deceased within forty-nine 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. After the forty-nine days
are over, you should still often perform ceremonies as an act of
filial remembrance. Great Master Lian Chi said that throughout the
year we should frequently pray for blessings on behalf of the dead.
It is not the case that since they are already liberated, we don't
have to do anything for them any longer.
第五章
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。
Section 6: Advice
Others to Organize Associations To Help Recite At The Time of
Death.
This is a
very important matter. As many of these associations as possible
should be set up in towns and villages everywhere. For detailed
regulations, one may read about them in the "Guiding Instructions
for the Management of Death."
第六章
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。
Section 7:
Conclusion.
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!
Revision made in the tenth month of draft material (A) from a talk
in the ninth month of the year Ren Shen.
第七章 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。