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[4B] Important Guidelines: (2) During Dying 重要指示: (2) 往生中

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[1] Permission: The support-chanting leader should seek permission from the leader of the family or household before carrying out these instructions, so as to avoid creating conflicts that might disturb the dying person. Ideally, the dying person should have consented in advance, with those appointed to take charge present.

[1] 准许:助念团长应该先得到临终者家属一家之主的准许,才执行这些指示,以免造成冲突,而扰乱临终者。在理想情况下,临终者应该事先已同意,而且被委托的人也在场。

[2] Disturbance: Do not distract the dying person with reluctance to part, blame, inheritance matters and such, as these can spur attachment, aversion, confusion and frustration.

[2] 干扰:不可以依依不舍、责怪或以遗产事项等,分散临终者的注意力。这些事项可能引起贪恋、嗔恨、困惑和无奈。

Discussions with potential disputes should be done only 49 days after death, lest the deceased’s consciousness is around, aware of them and becomes disturbed, leading to an unfortunate rebirth.

任何可能引起纠纷的事项,应该在临终者往生49天后才讨论,以免临终者的神识还在,觉知而不安,导致不幸往生到恶道。

Keep any potential enemies, including problematic relatives and ‘friends’ away from the dying person and the funeral, lest their presence by sight or sound creates similar disturbances.

别让有敌意或麻烦的亲戚‘朋友’接近临终者的病床和丧礼,以免临终者看到或听到他们而被干扰。

[3] Elements: Keep the dying person away from direct heat (e.g. from strong sunlight and electrical lights) and cold (e.g. wind from windows, fans and air-conditioners), which might cause pain and discomfort upon contact, especially due to increased sensitivity.

[3] 气候:临终者坐卧之处不易过燥热(如在强烈的阳光和灯光下)或寒冷(如窗户、风扇和空调)之处。由于此时对环境敏感度会增加,接触到可能会疼痛与不适。

[4] Insects: Put basins or bowls of water under bedposts to prevent insects from climbing towards the dying person if there is bleeding or other bodily secretions that might attract them. If bed has boards as legs, wet towels can be lined up to keep insects away.

[4] 昆虫:如果临终者身体出血,或流出其它分泌物,应该用水盆,或盛水的碗,放在床柱下,以防引来昆虫爬到身上。如果没有床柱,可以用湿毛巾,摆在床架下方。

[5] Offerings: Periodically prostrate and make offerings (e.g. water, light, incense, fruits) to Āmítuófó and the Triple Gem (Buddhas, Dharma, Saṅgha) at the home shrine on behalf of the dying person, before informing that such merits have been created, so that there can be rejoice. For convenience and as a reminder, the shrine can be moved into the room where the dying person is. Alternatively, another shrine can be set up there.

[5] 供养:定时为临终者,在家里的佛龛,顶礼,(用水、灯、香、果)供养阿弥陀佛和三宝(佛法僧)。供养后,告知临终者所造的功德,以便随喜。为了方便和作为提醒,佛龛可以移到临终者的房间,或在房里另设一个。

[6] Food And Drink: The dying person should be offered only vegan food (free of meat, animal products, alcohol and the five pungent roots) at the hospital, hospice or home, so as to not create the slightest negative karma linked to direct or indirect killing or harming of any sentient being through the cycle of supply and demand.

[6] 饮食:在医院、安宁疗护中心或家里,临终者应该只用不含肉类、动物产品、酒精和五辛的净素。这是为了避免牵涉到供应和需求的循环,直接或间接造任何杀害,或伤害众生而造的恶业。

[7] Five Pungent Roots: Food with the five pungent roots of garlic, leek, onion (including shallot, scallion [green and spring onion]), chives and asafoetida (hing) should be avoided in consumption or brought to the dying person (or deceased), as they can increase lust (greed) when eaten cooked, and anger (hatred) when eaten raw. Protective gods dislike their smell and shun those with them, while hungry ghosts (who might be harmful) like their taste and draw near those with them.

[7] 五辛:不应该让临终者食用含有五辛,也就是大蒜、茖葱(韭葱)、慈葱(洋葱、葱头、葱、薤、青葱)、兰葱(韭菜)和兴渠(阿魏)的食品,或带到临终者(或往生者)前。因为五辛煮熟吃,会增加爱欲(贪婪),而生吃,会增加愤怒(嗔恚)。此外,护法神厌恶五辛的气味,并会远离食用者。饿鬼(包括可能有恶意的)反而喜爱五辛的味道,并会靠近食用者。

[8] Guidance To Dying Person: The following [or the section on ‘Guidance Before Support-Chanting’ (see page 14, especially for those uncertain of recovery), or the First Great Essential of the section on ‘The Three Great Essentials When Approaching Death’ (see page 29)] should be put in words familiar to the dying person, by the person appointed or closest.

[8] 临终者的开示:指定的被委托人或最亲的人应该用以下【或第14页:助念前开示(尤其适合不确定是否能痊愈的病人),或第29页:《临终三大要》中的‘第一大要’】的开示文,以临终者熟悉的语言或方言,为他开示。

‘Dearest _____ [name of dying person], you have done much good already, having done _____ [list some outstanding good deeds] for your family, friends and society. And we will continue to do more good in your name to create merits for you. For this, you should rejoice and have peace of mind.

「亲爱的 _____ [临终者的名],您已经为了家人、朋友和社会,做了许多贡献,就好比 _____ [列出一些杰出的善事]。我们将继续以您的名义,为您行善事造功德。所以,您应该随喜功德而安乐。

As you are about to depart, it is time to stop thinking about [your attachments such as] family, wealth, status, [or your aversions such as] pain, regrets, grudges and fears, as these thoughts cannot help you now, and can only disturb you. The best thing you can do for yourself and your loved ones is to Niànfó with us sincerely now, so that you can reach Āmítuófó’s Pure Land – where there is no more suffering, where there is only bliss.

既然您将要离开,现在就要放下【您的执着,如】家庭、财富、地位,【或所厌恶的,如】疼痛、遗憾、怨恨、恐惧,因为这些妄想都帮不了您,也只会干扰您。现在最能利益自己和您所爱的人的,就是真诚地跟我们一起念佛。这样就可以往生到阿弥陀佛的净土。那里没有痛苦,只有安乐。

Do not worry that you are not pure enough, for Āmítuófó is compassionate and will receive you if you wish to be a better person from now on. Even those who had made great mistakes but repent can reach Pure Land by sincere Niànfó.

别担心您不够清净。只要您现在诚心悔过,阿弥陀佛一定会慈悲接引您。即使是犯过大错的人,一旦忏悔,而真诚念佛,也可以往生净土。

Please follow our Niànfó and chant along softly, or in your mind. Focusing only on the name of Āmítuófó wholeheartedly, you will definitely see Āmítuófó come to guide you to his Pure Land. Please follow only Āmítuófó and no one else.

请随着我们的念佛,轻声跟着念,或在心中默念。只要全心全意念佛,您一定会看到阿弥陀佛来接引您到他的净土。请只跟着阿弥陀佛去,而别跟随其他人。

Please do not worry about your loved ones, as they will be fine. They too will Niànfó to reach Pure Land when it is time to meet you there. Let us Niànfó sincerely now. Āmítuófó, Āmítuófó, Āmítuófó…’

请别担心您的家人,因为他们都会安好。将来他们也会念佛往生净土,与您见面。让我们现在用真诚心念佛。阿弥陀佛、阿弥陀佛、阿弥陀佛…」

When the dying person seems to lose mindfulness of Āmítuófó after some time, the above can be repeated.

当临终者一段时间后,似乎失去正念时,应当重复以上开示。

[9] Closing Eyes: Ask the dying person to close his or her eyes, to listen only to the guided Niànfó while reciting Āmítuófó’s name for peace and protection – especially if there is fear or incoherence in expression, speech or action, which suggests disturbances by unseen beings (who are karmic creditors).

[9] 闭眼:应该劝临终者闭上眼睛,只谛听佛号,随着念佛,为得安乐与保佑—特别在露出恐惧或混乱的表情、言语或行动之时。这可能是因为有孤魂野鬼(包括冤亲债主)的扰乱。

[10] Guidance To Karmic Creditors: The following should be read aloud to possibly present karmic creditors when the dying person seems disturbed by unseen beings by speaking or behaving fearfully or strangely.

[10] 冤亲债主的开示:如果临终者的言行举止不寻常,似乎是被无形众生干扰或受惊吓,应该为可能在周围的冤亲债主,如下出声念。

‘On the behalf of _____ [name of dying person], we sincerely apologise for all the mistakes he/she had done to cause you suffering. As the Buddha taught, the suffering from hatred cannot be ceased by more hatred. As such, may you forgive him/her. We will also do much good to share merits with you, to ease your suffering.

「我们代表 _____ [临终者的名] 之前所做的一切错误,和他/她带给您的痛苦真心道歉。如佛陀说教,仇恨带来的痛苦不可能用更多仇恨熄灭。 因此,希望您能原谅他/她。我们也将会多行善事,回向功德给您,为您减轻痛苦。

After we chant the following “Verse For Repentance” on everyone’s behalf, may we Niànfó together sincerely, until you see Āmítuófó come to guide you to his Pure Land, where there is no more suffering, where there is only bliss. Please follow only Āmítuófó and no one else.

在我们为大家念完以下的《忏悔文》后,让我们一起真诚念佛,直到您看到阿弥陀佛,来接引您往生到他的净土。那里没有痛苦,只有安乐。请只跟着阿弥陀佛去,而别跟随其他人。

Verse For Repentance

Of all my past created evil karma, all by beginningless greed, anger and delusion, from my body, speech and mind as arisen, for all I now express repentance. [Recite thrice, prostrating before Buddha image once after each time]

忏悔文

往昔所造诸恶业,
皆由无始贪瞋痴,
从身语意之所生,
一切我今皆忏悔。(三称,每称礼佛一拜)

Āmítuófó, Āmítuófó, Āmítuófó…’

阿弥陀佛、阿弥陀佛、阿弥陀佛…」

End with ‘[16] Sharing Of Merits’ on page 97. Repeat the above if the dying person still seems disturbed after some time.

接着念第97页的《回向文》。如果临终者一段时间后,还是显得不安,应当重复以上开示。

[11] Repentance & Refuge: If the dying person once did much evil, slandered the Triple Gem (Buddhas, Dharma and Saṅgha) and/or have yet to take the Threefold Refuge, tell him or her that much negative karma will be dissolved if there is sincere repentance and taking of refuge, followed by Niànfó.

[11] 忏悔与皈依:如果临终者曾经做了许多恶事,如诽谤三宝(佛法僧),又未皈依,应该告诉他/她—只要真诚忏悔和皈依,加上念佛,就能消除许多恶业。

Explain the meaning of the ‘Verse For Repentance’ above and the ‘Verse For Taking Refuge’ below, before reciting in sequence with the dying person, or on his or her behalf, in his or her presence for rejoice. Assure that there will be blessings for peace of mind. This ceremony is best formally conducted by a monastic unless not possible due to lack of contact or time.

先解释以上的《忏悔文》和以下的《皈依文》。然后顺序与临终者一起念,或代表他/她,在面前念,让他/她随喜功德。为让临终者安心,向他/她保证这么做会得到加持力。除非缺乏认识的法师,或时间不足,这个仪式最好由一位法师正式引导。

Verse For Taking Refuge

I, disciple _____ [name of reciter], on the behalf of _____ [name of dying person], receive the Threefold Refuge. I take refuge in the Buddhas, I take refuge in the Dharma, I take refuge in the Saṅgha.

I take refuge in the Buddhas, the honoured ones doubly and fully endowed [with meritorious virtues and wisdom]. I take refuge in the Dharma, the honoured teachings for departure from craving. I take refuge in the Saṅgha, the honoured one among assemblies. I take refuge in the Buddhas completely, I take refuge in the Dharma completely, I take refuge in the Saṅgha completely. [Recite thrice, prostrating before Buddha image once after each line]

皈依文

我,弟子 _____[助念者名],
代 _____[临终者名],三皈依。
皈依佛,皈依法,皈依僧。

皈依佛,两足尊。
皈依法,离欲尊。
皈依僧,众中尊。
皈依佛竟,皈依法竟,皈依僧竟。(三称,每句礼佛一拜)

[12] Guidance To Family, Friends & Visitors: Out of the dying person’s earshot to avoid interruption of Niànfó, the following should be read aloud to family, friends and visitors who have come to ‘bid farewell’. The message should be repeated for newcomers. It can also be put up as a prominent sign on the main door for reading before entering, to lessen repetition. Copies of this book turned to this page can be passed around too.

[12] 亲友与来访者的开示:为了避免打断临终者的念佛,应该先在房外跟来‘告别’的亲友与访客告知以下的共识。内容也应该重复给新来的人。以便减少重复,可以把共识贴在大门显著的位子,让人入门前先阅读。也可以把这本书翻到这一页,互相传看。

Agreement Before Entry

‘Now that _____ [name of dying person] is dying, we must do our best to guide him/her towards the best rebirth possible ­– in Āmítuófó’s Pure Land, where there is no more suffering, where there is only bliss. The way to do this is by taking hourly shifts to Niànfó sincerely without interruption in his/her presence, to encourage him/her to do the same. We must not disturb him/her by speaking, crying, holding the hand or even touching as these can cause great pain and distress. If you must cry, please do it where it cannot be heard or seen. Let us Niànfó sincerely now. Āmítuófó, Āmítuófó, Āmítuófó…’

入门前的协议

「现在,_____ [临终者的名] 即将往生。我们必须尽力引导他/她得到最好的往生—到阿弥陀佛的净土。那里没有痛苦,只有安乐。达到这个目的方法,就是每一个小时轮班,不间断在他/她面前真诚念佛,鼓励他/她一起念。我们绝对不能干扰他/她,和他/她说话、握手、抚摸、甚至哭泣,因为这都会造成巨大的痛苦和困扰。如果忍不住要哭,请到他/她听不到,也看不到的地方哭。让我们现在用真诚心念佛。阿弥陀佛、阿弥陀佛、阿弥陀佛…」

[13] Āmítuófó Image: Bring an Āmítuófó picture or statue within sight of the dying person for occasional glimpses to inspire and remind him or her to be continually mindful of his name. The image on the inside front cover of this book can be used.

[13] 阿弥陀佛像:把阿弥陀佛图像或塑像摆放在临终者的视线内,以便偶尔看看,启发与提醒他 / 她继续念佛。也可以使用这本书前内页的图像。

There is no need to cover Buddha (or Bodhisattva) images upon death, as death is natural, not impure or offensive, but a fact of life to be faced by all. Buddhist images are not only harmless, they can be helpful as mentioned. If some prefer to cover images of non-Buddhist religious images, let them do so.

死亡时没有必要把佛(或菩萨)像遮盖,因为死亡是自然现象,是每个众生都必须面对的。它非不清净,也不可能冒犯佛菩萨。摆放佛像既无害,又可以如以上所说,帮助往生者。如果有人坚持遮盖非佛教的神像,可以让他们自便。

[14] Proximity Of Chanting: Chant near the dying person, but not too near till it becomes overbearing. If the dying person is unconscious (e.g. heavily drugged or in a coma), there should be at least one support-chanter chanting slightly closer to a ear, but without breathing into it, to ensure audibility without physical disturbance. The consciousness is usually in or near the body even if unable to respond. Let the dying person rest naturally when tired after much chanting.

[14] 念佛距离:应当在临终者附近念佛,但不可以太靠近,以免给与太多压力。如果临终者不清醒(如使用大量药物者,或昏迷者),以防他听不到,应当有一位助念成员,稍微靠近临终者的耳边念佛,但不可把气呼在临终者身上造成干扰。临终者即使没反应,神识通常还在体内或附近。经过多时助念,如果临终者感觉疲倦,就让他/她自然休息。

[15] Clarity Of Chanting: Chant calmly, clearly and continually without coughing, sniffling, sneezing and such, which can be disruptive. All sound-emitting devices such as phones, tablets, and (alarm) clocks should be silenced. Use of prayer beads by support-chanters is alright if not noisy.

[15] 念佛的清晰度:助念时要念得安稳、清晰、和相续,不能有咳嗽、抽鼻子、打喷嚏等噪声。这都可能造成干扰。所有会发出声响的仪器,如手机、平板电脑、闹钟等应该设定无声状态。如果助念成员要用念珠,只能使用不发出声的。

After chanting the six-word version (南无阿弥陀佛: Námó Āmítuófó) for a few times to express refuge and reverence in Āmítuófó, change to the four-word version (阿弥陀佛: Āmítuófó) to have easier focus and to conserve energy, using the simplest tune (for pacing) with the least changes in tones (downloadable at purelanders.com/mp3).

为表达对阿弥陀佛的恭敬与皈依,先念六字「南无阿弥陀佛」几次,然后改为四字「阿弥陀佛」,以便容易专注,和节省体力。也应该使用最简单,起伏最少的曲调带领步伐。(可到 purelanders.com/mp3下载。)

[16] Shift System: The shift system covered as the Second Great Essential of the section on ‘The Three Great Essentials When Approaching Death’ (see page 39) should be followed.

[16] 换班制度:换班制度已在第39页《临终三大要》中的‘第二大要’讲述,应当随着用。

[17] Guiding Bell: If a guiding (hand) bell (引磬: Yǐnqìng) is used to guide and pace chanting of ‘Āmítuófó’, it should be struck upon chanting of ‘Ā’ (阿) and ‘Tuó’ (陀). This is the only instrument to use as it has an awakening yet calming and purifying sound.

[17] 引磬:如果用引磬引导念「阿弥陀佛」的步伐,应该在念「阿」和「陀」时敲响。引擎是助念时唯一可使用的法器,因为引磬声有觉醒、镇静和净化的功效。

[18] Chanting Devices: Devices (Niànfó devices, CDs, MP3 players, phones, tablets, computers etc.) playing the name of Āmítuófó can be used to guide support-chanting. However, by themselves, they should only be used when there is no one available for support-chanting. This is so as unlike recordings, ‘live’ sincere chanting creates merits, while providing motivation, guidance and protective power.

[18] 念佛机:播放阿弥陀佛名号的仪器(如念佛机、光盘、MP3播放机、手机、平板电脑、电脑等),可以用来辅助助念。然而,应该只在没人能助念时,才拿来单用。现场有人诚心助念,与录音的不同,在于前者能创造功德,并且提供引导、推动、和保护的力量。

[19] Earphones: In the absence of support-chanters, do not put earphones or headphones on the dying person for hearing recorded Niànfó as the volume is difficult to suitably control and can cause physical discomfort due to increased sensitivity. If in a hospital but not in a private room, to not cause ‘disturbance’ to others, a Niànfó device turned to a low volume can be placed nearby.

[19] 耳机:无人助念时,不应该把(头戴)耳机戴在临终者的(头或)耳朵。因为难以适当控制音量,而临终者的敏感度又会增加,所制音量可能引起不适。如果临终者在医院的普通多人病房,为了不干扰别人,可以把念佛机声量调低后,摆放在近处。

[20] Freshness Of Air: There should not be too many support-chanters in the room if it is small, so as to keep the air fresh for the dying person and the support-chanters. Excess support-chanters can practise silent chanting outside the room or rest between shifts to conserve energy for their actual shifts. (Shrine incense should not be offered too near.)

[20] 新鲜空气:如果房间小,不该有太多助念者挤在一起。尽量为临终者和助念团保持空气流通。多余的助念者可以在房外默念,或在值班前休息,以便保留体力。(佛前供香处,不该太靠近。)

[21] Instruction Of Family: If dying process is prolonged or a false alarm as dying is not so soon, family members should be taught how to practise support-chanting according to these instructions. Copies of this book should be given to them too. Experienced support-chanters can offer assistance when needed. Those who cannot come to the dying person can chant by themselves and share merits too. (See page 97 for ‘[16] Sharing Of Merits’.)

[21] 家人的指示:如果死亡过程慢长,或出现令人误解快往生的情况,应该将此书分发于家属们,让他们借此时间学习如何依据此书的指示助念。有经验的助念成员,在需要时,可以提供帮助。不能来到临终者前的,也可以各自念佛后,回向功德。(第97页:回向文)。

[22] False Recovery: Towards the moment of death, due to a natural final burst of energy, the dying person might have some moments with sudden physical strength and even speak clearly. As this is not true recovery and usually does not last long, support-chanting should not stop.

[22] 回光返照:迈向死亡时,由于最后精力自然的暴发,临终者可能会突然似乎恢复体力,甚至能清楚讲话。因为这不是真正的康复,而一般持续时间也不长,不应该停止助念。

[23] Other Practices: Do not allow other religious ceremonies with conflicting beliefs and objectives in the presence of the dying (or deceased) to avoid creating confusion and frustration. There should only be Buddhist chanting, with focus on the name of Āmítuófó (Niànfó).

[23] 其它做法:不可在临终者(或往生者)间进行其他信仰与宗旨不同的宗教仪式,以免令他/她混乱或起烦恼。应该只注重用阿弥陀佛名号助念。

[24] Rewards: As volunteers, support-chanters must never, from the dying person or the family, take any payment or tokens of gratitude. This is to keep the motivation of helping pure and unconditional, untainted by any greed or worldly expectations.

[24] 奖励:作为志愿者,助念成员不该从临终者或家属,领取任何现款,或感激礼品。这是为了保持无条件助念的清净发心,不受贪图利益,或世俗的期盼污染。

Needs that involve money, such as transport and meals should be self-provided as far as possible. However, accountable donations for Dharma propagation (e.g. printing and distributing of Dharma books, such as this one), proper animal liberation and signing up for Dharma ceremonies (法会) can be collected for facilitation of creating and sharing of merits with the dying (or deceased).

应该尽量自己预备车费和伙食费。然而,所代收的捐款若用于弘法(如印经书与佛书,如这本书)、正确的放生和报名超度法会等,为协助临终者或往生者造更多功德是允许的。必须注意的是,所有捐款应有正式和清楚交代的记录。。

[25] External Aids: Although external aids (such as the below – Sand Of Golden Bright Light, Mantra Wheels, Rebirth Blanket and even support-chanting) can facilitate birth in Pure Land, we must not assume that we will personally have enough merits to deserve use of such aids when dying, as this might lead to complacence in nurturing the Three Provisions of Faith, Aspiration (Vow) and Practice, which are the actual essentials for reaching Pure Land.

[25] 外在援助:虽然外在的援助(如以下—金光明沙、咒轮、往生被、甚至助念)能作为往生净土的助缘,我们不应该认为自己临终时一定够福报,能受用这些助缘。否则,这可能导致我们过度自满,而忽略培养三资粮。信愿行才是往生净土的正因。

The stronger these provisions are, the more effective will such supportive aids be, while those already with strong provisions do not really need them. For greatest efficacy, only consecrated aids from authentic Buddhist temples, centres or shops should be used.

三资粮越强者,外在援助则越有效,而三资粮已经强者,其实并不需要外在援助。若使用援助品,希望获得最佳效果,应该只用有来自正信佛寺、佛教中心或商店加持过的。

[26] Sand Of Golden Bright Light: Before and/or after death, put a fingernail’s amount of the Sand Of Golden Bright Light (金光明沙), as consecrated by the Mantra Of Vairocana Buddha’s Light Of Great Empowerment (毗卢遮那佛大灌顶光真言) on these five areas of the person’s body – (1) centre of forehead (between and above eyebrows; between hairline and eyebrows’ line), (2) throat, (3) heart area (centre of chest), and (4)–(5) both palms of hands. Where the sand cast shadows, there will be protective golden light with blessings.

[26] 金光明沙:往生前和/或后,把少许 (一指甲之量)由毗卢遮那佛大灌顶光真言加持过的金光明沙撒放在身体的五个部位—(1)额头中间 (两眉间上方;头发与眉毛中间)、(2)喉咙、(3)心脏(胸部中心)和(4)—(5)两个手掌。凡是沙子投影处,会有黄金光的保护与加持。

After closing the casket, sprinkle the sand on the area aligned to the same forehead area. Transparent tape can be used for holding it in place. After burial, sprinkle the sand upon the grave at the same area.

封棺后,把沙子撒在棺木,对齐以上额头的部位。可以用透明胶带固定位子。如果选择土葬,把沙子撒在坟墓的同样部位。

After cremation, sprinkle the sand on the ashes in the urn. If difficult to reopen, the sand can be transparent-taped onto the lid. If deceased for a long time, after some sincere Niànfó, merits should be shared with all beings, including the deceased and possibly nearby wandering spirits.

如果选择火化,把沙子撒在骨灰瓮里。如果难开瓮,可以用透明胶带把沙子贴在盖子上方。如果死者已经往生了一段时间,应该诚心念佛后回向功德给一切众生,包括往生者和可能在附近的孤魂。

[27] Mantra Wheels: With some similar functions as the Rebirth Blanket, before and/or after death, under it, place the consecrated paper Mantra Wheels (咒轮) on the chest of the person, with the Esoteric Dhāraṇī Wheel Of The Great Precious Vast Pavilion For Good Abiding (大宝广博楼阁善住秘密陀罗尼轮) as the highest, with the top of its stupa pointing to the head.

[27] 咒轮(纸):咒轮与往生被有些类似的功能。往生前和/或后,在往生被下,把加持过的咒轮放在临终者或往生者的胸部中心。《大宝广博楼阁善住秘密陀罗尼轮》为最上方,塔顶指向头。

As mantras represent the Dharma, they should not be destroyed or burnt, although they can be buried with the body. If to be cremated, they can be first placed on the casket aligned to the chest with a paperweight, and after cremation placed on the ashes in the urn with the Sand Of Golden Bright Light. If difficult to reopen, they can be transparent-taped onto the lid.

因为咒语代表佛法,所以不可破坏或烧毁咒轮,但可以随着遗体埋葬。如果选择火化,火化前先用镇纸把咒轮纸压放在棺木,对齐胸部中心的部位。火化后,把咒轮与金光明沙放在瓮里,如果难开瓮,可以用透明胶带把它们贴在盖子上方。

[28] Rebirth Blanket: As the consecrated Rebirth/Dhāraṇī Blanket (往生/陀罗尼被) contains many important mantras with inconceivable powers of blessing, contact with it can help to eradicate negative karma. It should be placed on the dying (and deceased), above the usual blanket.

[28] 往生被:因为加持过的往生被(陀罗尼被)包含重多不可思议加持力的咒语,接触到它有助于消除业障。应当覆盖在临终者或往生者的平时使用的被之上。

As unseen beings see it as protective bright light, this prevents disturbances from karmic creditors who might be around to distract the person from Niànfó. Note that the Rebirth Blanket is not the Lotus Blanket (莲花被), which is just decorative and not needed. If used, the Rebirth Blanket should be placed above it.

鬼神看到往生被时,所见是有保护力的光明。它能防止可能在周围的冤亲债主干扰临终者念佛。请注意,往生被不是莲花被,莲花被只是装饰品,而没必要用。如果要用,应当把往生被盖在莲花被上。

After putting the Sand Of Golden Bright Light and placing the Mantra Wheels, the dying or deceased should be fully covered to the chest with the blanket, with the words ‘Námó Āmítuófó’ (南无阿弥陀佛) at the front and top.

金光明沙和咒轮放好后,应该将往生被盖至临终者或往生者的胸部,「南无阿弥陀佛」六字为前上方。

If the facial expression is unpleasant and might spur the grief of anyone, the body should be covered completely with the Rebirth Blanket, over the head as well. After change of clothes later, the blanket should be placed back on the body.

如果往生者的面部表情令人感觉不舒服,可能引起悲伤,应当用往生被遮盖全身,包括头部。为往生者更衣后,再将往生被盖回。

As mantras represent the Dharma, they should not be destroyed or burnt, although the blanket can be buried with the body. If torn or stained beyond cleaning, it can be burnt respectfully while chanting ‘Āmítuófó’ to return it to the elements.

因为咒语代表佛法,不可破坏或烧毁往生被,但可以随着遗体埋葬。如果被撕破,或脏而无法清洗干净,应该以恭敬心念‘阿弥陀佛’时焚烧,把它回归大自然。

If the body is already in a sealed casket, use the blanket to cover it to the chest level and use transparent tape to hold it in place. If to be cremated, remove the blanket before cremation. After cremation, use it to wrap the urn with the Sand Of Golden Bright Light and Mantra Wheels within. The blanket can be placed in the urn too.

如果遗体已经封在棺木里,可以把往生被盖在棺木上,用透明胶带固定位子。如果选择火化,之前折起往生被。火化后,用来包裹放了金光明沙和咒轮的瓮。也可以把往生被放入瓮里。

[29] Dementia & Such Illnesses: For those with forgetfulness or confusion, beyond regular guided Niànfó in everyday life to create strong mental impressions of Āmítuófó, guidance and support-chanting before and after death should be similarly offered as above.

[29] 失智症与类似病症:对于健忘或意识混乱者,为了给与对阿弥陀佛的深刻印象,除了在日常生活中定时引导念佛,也应该在往生前后,如以上一样,开示与助念。

All brain-related mental illnesses cease when the consciousness cease operating through the brain after death. Even if still in the body, the mind will have clarity magnified beyond the normal then. This moment, which should be anticipated, is when guidance and support-chanting is extra important and effective.

当神识离开身体时,所有与大脑相关的精神疾病都会随着死亡而终止。即使神识还在体内,也会有超出平常,更强大的清晰度。助念者应该为这一刻的到来做准备,因为这时的开示与助念将额外重要与有效。

English text © Shen Shi’an (Recirculation with permission via purelanders.com/contact)

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