[107] Proof Of All People With Mindfulness Of Buddha Being Reborn And Not Reborn In Pure Land《一切念佛人往生及不往生之证据》

《一切念佛人往生及不往生之证据》
Proof Of All People [With] Mindfulness [Of] Buddha [Being] Reborn And Not Reborn [In Pure Land]

▲[甲、示通途法门之难修：修戒定慧，断贪痴。]

▲[First: Guidance (On) Difficulty Of Cultivating Common Dharma Doors: [With] Cultivating (Of) Precepts, Concentration (And) Wisdom, (To) Sever Greed (And) Ignorance.]

如来一代时教所说一切法门，皆令众生修戒定慧，断贪瞋痴。了幻妄之生死，证真常之心性者。然众生根有利钝，惑有厚薄。根利惑薄者，或可即生了生死，或二三四五生了生死。根钝惑厚者，十百千万生，或十百千万劫，犹不能了。此系依通途教理修持而论。乃仗自己修戒定慧力，断尽贪瞋痴烦惑者，其难也难如登天。任汝见地高，功夫深，功德大，智慧大。若三界内见思惑未尽，决不能出三界外以了生死。

[The] Thus Come [One’s] one lifetime [of] teachings, that spoke [of] all Dharma doors, [are] all [for] enabling sentient beings [to] cultivate precepts, concentration [and] wisdom, [to] sever greed, hatred [and] ignorance. To [be] liberated [from that] illusory [and] false of birth [and] death, [and to] realise [that] true [and] constant of [the] mind’s nature. However, sentient beings’ roots have [that] sharp [and] dull, [and] confusions have [that] thick [and] thin. Those [with] roots sharp [and] confusions thin, perhaps can [in this] immediate life [be] liberated [from the cycle of] birth [and] death, perhaps [in the] second, third, fourth, fifth life [be] liberated [from the cycle of] birth [and] death. Those [with] roots dull [and] confusions thick, [in the] tenth, hundredth, thousandth, ten thousandth life, perhaps [in the] tenth, hundredth, thousandth, ten thousandth kalpa, [are] still] not able [to be] liberated. This [is] connected [to] relying [on] common teachings practising then discussing. Thus, [of] those relying [on] Self-power’s power [for] cultivation [of] precepts, concentration [and] wisdom, [to] sever completely greed, hatred, ignorance, afflictions [and] confusions, this difficulty [is] also [as] difficult [as] climbing [up the] sky. Relying on your views’ ground [to be] high, skills [to be] profound, meritorious virtues [to be] great, [and] wisdom [to be] great. If within [the] three realms [with] views’ [and] thoughts’ confusions yet [to be] ended, [you are] definitely not able [to] exit [from the] three realms with liberation [from the cycle of] birth [and] death.

▲[乙：示净土法门之易行：信愿持名，往生成佛。]

▲[Second: Guidance (On) Ease Of Practising (The) Pure Land Dharma Door: (With) Faith (And) Aspiration Upholding (The Buddha’s) Name, (For) Rebirth (In His Pure Land To) Accomplish Buddhahood.]

唯念佛法门，全仗阿弥陀佛大慈悲愿力，若具真信切愿，至诚恳切，念佛名号，求生西方者，无论根之利钝，惑之厚薄，皆可于现生临命终时，蒙佛慈力亲垂接引，往生西方。既往生已，见思烦恼，不断而断。以西方极乐世界境缘殊胜，一一皆能增长人之功德智慧，绝无令人起贪瞋痴者。此如来一代时教中之特别法门，不得以通途教理而论。世有深通宗教，不信净土法门者，盖以通途教理，论特别法门也。使彼知是特别法门，则自行化他，莫敢或违矣。

[As] only [the] Dharma Door [Of] Mindfulness [Of] Buddha, entirely relies [on] Amitā[bha] Buddha’s vows’ power [with] great loving-kindness [and] compassion, if those complete [with] true Faith [and] sincere Aspiration, [with] utmost sincerity [and] earnestness, recite [the] Buddha’s name, seeking birth [in his] Western [Pure Land], regardless [of] roots that [are] sharp [or] dull, confusions that [are] thick [or] thin, all can in [this] present life, when approaching life’s end, receive [the] Buddha, [with his] loving-kindness’ power, personally approaching, [to] receive [and] guide, [for] rebirth [in his] Western [Pure Land]. Since reborn [there] already, [with wrong] views’ [and] thoughts’ afflictions, not [yet] severed then severed. With [the] Western Land [Of] Ultimate Bliss’ realm’s conditions excellent, [with] each [and every] one, all [are] able [to] increase [and] grow [the] meritorious virtues [and] wisdom of [its] people, absolutely without those [which] cause its people [to] give rise [to] greed, hatred [and] delusion. This Special Dharma Door of [the] Thus Come [One’s] one lifetime [of] teachings, must not [be] with Common [Dharma Doors’] doctrines then discussed. [The] world has those [with] profound [and] penetrating [knowledge of] Chán [(or only Self-powered meditative) and] scriptural [teachings, who do] not believe [the] Pure Land Dharma Door, because [they] with Common [Dharma Doors’] doctrines, discuss [the] Special Dharma Door. [To] enable them [to] know this Special Dharma Door, thus [with] personal practice transform others, [so that they do] not dare [to] perhaps be apart from [it].

▲[丙、示刘氏往生瑞相：通身冷透，顶犹温暖。]

▲[Third: Guidance (On) Liú Shì’s Rebirth’s Auspicious Signs: (With The) Whole Body Cold Throughout, (And The) Crown Still Warm.]

张福泉婶母刘氏，生性淳笃，是其宿根。及病而信福泉宗净等所说而念佛。又加家人助念，故得吉祥而逝，面色转胜于前。逾十四时，通身冷透，顶犹温暖，肢体柔软，蝇不至室等瑞相。按大集经说临终征验偈云，「

顶圣眼天生，
人心饿鬼腹，
畜生膝盖离，
地狱脚板出。」

以人将死时，热气从下至上者，超生。从上至下者，堕落。若通身冰冷，唯顶上热者，必生西方入圣道。眼及额颅热者，生天道。心热者，生人道。腹热者，生饿鬼道。膝盖热者，生畜生道。脚板热者，生地狱道。

Zhāng Fúquán’s wife of [his] father’s younger brother, Liú Shì, [was with] natural disposition simple [and] sincere, [with] these [as] her past [life’s] roots. Reaching sickness, then believing Fúquán, Zōngjìng [and] others, [of] that said, then [practising] mindfulness [of the] Buddha. Also, [in] addition, [with her] family members’ support-chanting, thus attaining auspicious [blessings], then departing, [1] [with] complexion transforming [to be] superior to before. Exceeding fourteen hours, [2] [with the] whole body cold throughout, [and the] crown still warm, [and the] [3] limbs gentle [and] soft, [4] flies not arriving [at the] room [and] [5] other auspicious signs. According [to the] Great Collection Sūtra, [on] approaching [life’s] end, [its] verification verse says,

‘[From the] crown [to be] sages [in Pure Land and from the] eyes [to be] heavenly [beings] born, [to be] humans [from the] heart [and] hungry ghosts [from the] belly, [to be] animals [from the] kneecaps [they] depart, [to be] hell-beings [from] soles [of the] feet [they] exit.’

With people, when going [to] die, those [with] warmth from [the] below [moving] to [the] above, [will have] transcendental births. Those from [the] above [moving] to [the] below, [will] fall [into lower paths]. If [there are] those [with the] whole body ice-cold, only [with the] crown above warm, [they are] definitely born [in the] Western [Pure Land to] enter [the] noble path. Those [with the] eyes’ [area and] forehead warm, [are] born [in the] heavenly path. Those [with the] heart [area] warm, [are] born [in the] human path. Those [with the] belly warm, [are] born [in the] hungry ghost path. Those [with the] kneecaps warm, [are] born [in the] animal path. Those [with the] soles [of their] feet warm, [are] born [in the] hell path.

[Note 1: ‘Other auspicious signs’ mentioned include those listed at https://purelanders.com/2020/01/18/how-to-know-if-the-deceased-has-reached-pure-land-how-to-seek-advice-for-difficult-decisions.]

[Note 2: The Great Master also warned about the great harms of touching the body unnecessarily in the ‘The Second Great Essential’《第二大要》of ‘The Three Great Essentials When Approaching The End Of Life’《临终三大要》at https://purelanders.com/2015/12/30/the-third-great-essential-%e7%ac%ac%e4%b8%89%e5%a4%a7%e8%a6%81-pure-land-passport-section-3d. For more details on how to first touch the body, do see https://purelanders.com/2015/12/30/important-guidelines-3-after-dying-pure-land-passport-section-4c.]

▲[丁、示有修无修能往生之因：一心念佛，乘佛愿力，必定往生。]

▲[Fourth: Guidance (On) Cause Of Rebirth (Of Those) Having Cultivation (And) Without Cultivation: (With) Wholehearted Mindfulness (Of The) Buddha, Riding (On The) Buddha’s Vows’ Power, (With) Definite Rebirth (In His Pure Land).]

念佛之人，若是一心念佛，不念世间家业儿女，决定可以蒙佛慈力，接引往生。无论修持久近，乃至临终始得善友开示，一心念佛，或止念上十声即命终，亦得往生。以阿弥陀佛四十八愿中，第十八愿云，「若有众生，闻我名号，至心信乐，求生我国，乃至十念，若不生者，不取正觉。」由此因缘，平素不念佛人，临终善友开示，大家助念，亦可往生。

Of people mindful [of the] Buddha, if [they] are wholeheartedly mindful [of the] Buddha, not mindful [of] worldly properties, [businesses], sons [and] daughters, [they] definitely can receive [the] Buddha’s loving-kindness’ power, [to be] received [and] guided [for] rebirth [in his Pure Land]. Regardless [of having] practice long [or] recent, and even [only when] approaching [life’s] end, then attaining good friends’ guidance, [with] wholehearted mindfulness [of the] Buddha, perhaps only [having] recited up [to] ten recitations, then [with] life ending, [they will] also attain rebirth [in his Pure Land]. With Amitā[bha] Buddha’s forty-eight vows within, [his] eighteenth vow says, ‘If [there] are sentient beings, [who] hear my name, [with the] sincere mind [and] joyful faith, seeking birth [in] my land, and even [with] ten thoughts [i.e. or “mindful recitations”], if [there are] those not born, [I shall] not obtain Right Awakening.’ Due [to] these causes [and] conditions, [even] people usually not mindful [of the] Buddha, [when] approaching [life’s] end, [with] good friends’ guidance, [and] everyone’s support-chanting, [they] also can [be] reborn [in his Pure Land].

[Note 3: Offering of guidance (开示) is to concisely explain why there should be sincere mindfulness of Buddha, so as to give rise to Faith and Aspiration (信愿), the first two of the Three Provisions (三资粮). Offering of support-chanting (助念) is to show and encourage sincere mindfulness of Buddha till there is connection, to be received and guided by him to reach his Pure Land. This is to give rise to Practice (行), the third provision. For detailed steps, see https://purelanders.com/now.]

▲[戊、示念佛人难得往生之因：眷属无知，哭泣搬动，破坏正念。]

▲[Fifth: Guidance (On) Cause Of People (With) Mindfulness (Of The) Buddha’s Difficulty (Of) Attaining Rebirth (In His Pure Land: With) Family Members Ignorant, Crying, Moving (And) Touching (The Body), Destroying Right Mindfulness.]

常念佛人，临终若被无知眷属，预为揩身换衣，及问诸事与哭泣等。由此因缘，破坏正念，遂难往生。

People constantly mindful [of the] Buddha, [when] approaching [life’s] end, if [by] their ignorant family members, in advance for [them] cleaning [their] bodies [and] changing [their] clothes, and asking [them about] all [kinds of] matters, with crying [and] others, due [to] these causes [and] conditions, [which] destroy [their] Right Mindfulness, [are] thereupon difficult [to be] reborn [in Pure Land].

[Note 4: Even if personally having regular practice of mindfulness of Buddha in everyday life, if caregivers around do not understand what to do and not do on one’s deathbed, there might be touching and moving that disturbs one physically, with asking and crying that disturbs one mentally.]

▲[己、示念佛人得往生大利之法：平时劝眷念佛，临终令眷助念。]

▲[Sixth: Guidance (On The) Method Of People (With) Mindfulness (Of The) Buddha Attaining Rebirth (In His Pure Land’s) Great Benefits: (In) Normal Times Encouraging Family Members (To Be) Mindful (Of The) Buddha (For, When) Approaching (Life’s) End, Enabling Family Members (To Offer) Support-Chanting.]

以故念佛之人，必须令家中眷属平时皆念。则自己临终，彼等均能助念。又因常说临终助念之利益，及瞎张罗哭泣之祸害，便不至以孝心而致亲仍受生死之大苦，乃得即生西方之大益也。

Therefore, of people mindful [of the] Buddha, [they] must enable [their] family members at home [in] normal times [to] all [be] mindful [too]. Then [when] oneself [is] approaching [life’s] end, they [and] others [are] all able [to offer] support-chanting. Also, because [of] often speaking [about the] benefits of support-chanting [when] approaching [life’s] end, and [of the] harms of blindly planning, preparing [and] crying, then not going [so far, to be] with [the] filial mind, yet causing relatives [to] still receive [the] great suffering of birth [and] death, thus attaining [the] great benefits of immediate birth [in the] Western [Pure Land].

[Note 5: This is why beyond personally understanding and practising mindfulness of Buddha in everyday life and on the deathbed, there should be sharing on it to those close too – so that there can be conscientious offering of right support to one another, instead of accidentally offering sabotage.]

净土宗十三祖印光大师
Pure Land Tradition’s 13th Patriarch Great Master Yìnguāng

Namo Amituofo : Translation by Shen Shi’an