有修行的佛弟子还会惨病惨死吗？
Can Practising Buddhists Still Have ‘Tragic’ Sicknesses [And] Deaths?
【原函（问题）】：
[Original Letter (With Questions)]:
今有一疑问，请求老法师慈悲开示。弟子吃素念佛，已经多年。因为信佛之人，为十方三世诸佛之所护念，天龙八部，大力神王，常随拥护。往世恶业，亦渐消灭，纵有怨对，不能为害。此乃佛经所说，决非虚语。
[I] now have a question, [hereby] requesting [the] senior Dharma Master [to, with] loving-kindness [and] compassion, inspire [and] teach [on it. Your] disciple [has been] eating [as a] veg[etari]an [and practising] mindfulness [of] Buddha], already [for] many years. Because those people [with] faith [in the] Buddha, [are] by [the] ten directions’ three periods’ all Buddhas those mindfully protected, [by] heaven [beings’ and] dragons’ eight divisions, [and] great powerful god kings, constantly followed, [to] help [and] protect [them, their] past lives’ evil karma, [will] also [be] gradually eliminated. Even if having enemies [and] opponents, [they are] not able [to] do [them] harm. [As] these thus, [are in the] Buddha’s sūtras that said, [they are] definitely without false speech.
讵于三月间，接到上海舍亲处来一讣闻，系一极信佛之张太太，吃素已二十余年，常到居士林听经。逢人必劝念佛吃素，心极慈悲行善。
How [is it that] within three months’ period, [as] received [from a] Shànghǎi relative’s place, came an obituary, connected [to] an extremely faithful Buddhist, Madam Zhāng, [who had been] eating [as a] veg[etari]an, already [for] more [than] twenty years, [also] often going [to the] lay Buddhist lodge [to] listen [to] sūtras. [When] encountering people, [she] would encourage [practising] mindfulness [of] Buddha [and] eating [as] veg[etari]ans, [with her] mind’s utmost loving-kindness [and] compassion practising good.
不料一日，送素菜与某师兄，在马路上行走，为汽车轧死。后为巡捕房收去，至三日后，其家子孙晓得，始去领归安殓。
Unexpectedly one day, [when] delivering veg[etarian] dishes, [to] give [them to a] certain Dharma brother, on [a] road walking, [she was] by [a] car crushed [to] death. Later by [a] police station collected away, until three days later, [with] her family’s children [and] grandchildren knowing, only then going [to] retrieve [her body, to be] returned [for] peaceful encoffining.
余闻悉之下，心中非常惊惶，至今疑惑不解。且佛会中人闻之，亦均不安。故特上书，恳求老法师开导，指示所以然之故。何以临终如是之苦，究竟可能往生西方否？说个明白，可使大家安心念佛，不胜感德之至。
I, hearing that after, [my] mind within [was] very fearful, until now [with] doubts [and] confusions, not understanding [this]. Moreover, [the] Buddhist assembly within, [has] people hearing this, [who are] also equally uneasy. Thus specially writing [this] letter, [to] entreat [the] senior Dharma Master [to] inspire [and] guide, [to] point out [the] reasons [for] this thus. How is it that [there was] approaching [of life’s] end [with] such ‘suffering’? In the end, [is she] able [to be] reborn [in the] Western [Pure Land Of Ultimate Bliss] or not? [If] speaking [on] this [for] understanding, [which] can enable everyone [to be] mindful [of the] Buddha [with a] settled mind, [we will have the] utmost of unsurpassable gratitude [for your] kindness.
【复函（答案）】：
[Reply Letter (With Answers)]:
【恶业甚多与重业轻报之理】
[1] [Principles Of Evil Karma (Being) Extremely Much And Heavier Karma (With) Lighter Retribution]
接手书，知阁下于佛法道理，尚未真明。吾人从无始以来，所作恶业，无量无边。《华严经》云：「假使恶业有体相者，十方虚空不能容受。」
[Having] received [your] letter, [then] knowing [that] your excellency, of [the] Buddha’s teachings’ principles, [have] still yet [to attain] true understanding. We from beginninglessness since, [of] that created evil karma, [is] immeasurable [and] boundless. [The] Flower Adornment Sūtra says, ‘If evil karmas have that [of] substantial forms, [the] ten directions’ empty space [will] not [be] able [to] contain [and] receive [them].’
须知人之修持，果真诚无伪，便能转业。转重报后报，为现报轻报。凡夫肉眼，只能见当时之吉凶事实，不能知过去与未来之因果何如。
[It] must [be] known [that the] practice of people, if truly sincere [and] without falseness, [is] then able [to] transform [evil] karma. Transforming heavier retribution [with] later retribution, as present retribution [with] lighter retribution. Ordinary beings’ flesh eyes, [are] only able [to] see auspicious [and] inauspicious ‘facts’ [in the] immediate moment, not able [to] know [the] hows [of the] causes [and] effects, of [the] past and future.
[Note 1: For the full teaching in the sūtra, see https://purelanders.com/2020/05/31/04-the-fourth-great-vow-repenting-of-karmic-obstacles-of-universal-virtues-practices-and-vows-chapter.]
【张太太之公案】
[2] [Public Case Of Madam Zhāng]
此老太太，多年精修，一朝惨死，或者由此苦报，便可消灭所造三途恶道之报，而得生善道。
This elderly lady, [with] many years [of] diligent cultivation, immediately ‘tragically’ dying, [is] perhaps due [to] this suffering’s retribution, then able [to] eliminate [the] retribution of those created [evil karma, of the] three realms’ evil paths, then attaining birth [in a] good path.
或在生有真信愿，亦可往生西方。但吾人既无他心道眼，不敢臆断，谓决定往生，与决定不往生也。
Perhaps when living, having true Faith [and] Aspiration, [she] also can [be] reborn [in the] Western [Pure Land]. However, since we [are] without [the] path’s eye [of knowing] others’ minds, [we do] not dare [to] assume, [to] say [she is] definitely reborn [there], and definitely not reborn [elsewhere].
其可决定者，为善必有善报，作恶必有恶报。为善而得恶报，乃宿世之恶业果报，非现在之善业果报也。或在生有真信愿，亦可往生西方。但吾人既无他心道眼，不敢臆断，谓决定往生，与决定不往生也。其可决定者，为善必有善报，作恶必有恶报。为善而得恶报，乃宿世之恶业果报，非现在之善业果报也。
That [which] can [be] definitive, [is that] doing good definitely has good rewards, [and] doing evil definitely has evil retribution. Doing good yet ‘attaining’ evil retribution, [is] thus [the] effect [of] retribution of past lives’ evil karma, not [the] effect [of] retribution of present [life’s] good karma.
汝等诸人，见此老人，得此果报，心中便有为善无福，善不足为之邪见，故致惊惶疑惑。其知见，与未闻佛法之人，有何各异。
You [and] all other people, [when] see this elderly person, attaining this effect [of] retribution, [your] minds within then have [the] evil views that doing good [is] without blessings, [and that] good [is] not worth doing, thus leading [to] fear, doubts [and] confusions. This ‘understanding’, with those [of] people yet [to] hear [the] Buddha’s teachings, have what difference?
倘深信佛言，决不以此事，作此惊惶疑惑之态。以因果之事，重叠无尽，此因未报，彼果先熟。如种稻然，早种者早收。如欠债然，力强者先牵。
If [with] profound faith [in the] Buddha’s words, [then] definitely not with this matter, acting [with] this manner of fear, doubts [and] confusions. [This is] with matters of causes [and] effects, overlapping endlessly, [with] this cause yet [to] bear fruit [i.e. effect], [with] that fruit first ripening. Like planting rice thus, that earlier planted [is] earlier harvested. Like owing debts thus, that stronger first leads [to be ‘repaid’].
【阿育王寺僧之公案】
[3] [Public Case Of King Aśoka Monastery’s Monk]
古有一生作善，临终恶死，以消灭宿业，次生便得富贵尊荣者。
[In] ancient [times, there] are those [for] all of [their] lives doing good, [when] approaching [life’s] end [with a] ‘bad’ death, with [this] eliminating past [evil] karma, [in their] next lives then attaining wealth, honour [and] glory.
如宋阿育王寺一僧，欲修舍利殿，念沂亲王有势力，往募，所捐无几，愤极，以斧于舍利殿前断其手，血流而死。
Like [in the] Sòng [Dynasty], King Aśoka Monastery [had] a monk, [who] desired [to] repair [its] Śarīra Hall. Considering [that] Prince Yí had power, [he went] towards [him to] collect funds. [As that] donated [was] very little, [with] indignation utmost, with [an] axe before [the] Śarīra Hall, [he] severed his arm, [with] blood flowing then dying.
即时，其王生一子，哭不止。奶母抱之游行，至挂舍利塔图处则不哭，离开又哭。遂将其图取下，奶母常向彼持之，则永不哭。
Immediately, that Prince birthed a son, [who] cried unceasingly. [When his] wet nurse carried him [and] walked around, reaching [a] place hanging [with the] Śarīra Hall’s picture, then not crying. [When] leaving, again crying. Thereupon with that picture taken down, [with his] wet nurse constantly towards [him] holding it, then [with him] never crying.
王闻而异之，遂使人往育王问其僧，则即于其子生日，断手流血而死。彼王遂独修舍利殿。
[The] Prince, hearing [this], then [thought] it [was] unusual, thereupon ordering men [to go] towards [King] Aśoka [Monastery to] ask [about] that monk, [who had] then, [on] his son’s birthday, severed [his] arm, [with] blood flowing then dying. That Prince thereupon independently repaired [the] Śarīra Hall.
及年二十，宁宗崩，无子，遂令彼过继，为皇帝四十一年，即宋理宗也。
Reaching twenty years [of age, when Emperor] Níngzōng died, [as he was] without [a] son, thereupon decreeing that [son to be] given for adoption, [he was] as [an] Emperor [for] forty-one years, then [as] Sòng [Dynasty’s Emperor] Lǐzōng.
此僧之死，亦属惨死，使无常哭不止，见舍利图则不哭，人谁知此子，乃此僧断手惨死者之后身乎？此事载《阿育王山志》，光于光绪二十一年，拜舍利数十日，看之。
[The] death of this monk, also belonged [to a] ‘tragic’ death. If without constant crying unceasing, [and] seeing [the] Śarīra Hall’s picture then not crying, which person [will] know [that] this son, is thus [the] later body [of] this monk, [who] severed [his] arm [with a] ‘tragic’ death? This matter [is] recorded [in] King Aśoka’s Mountain Gazette, [with Yìn]guāng, [in] Guāngxù’s twenty-first year [i.e. 1895 C.E.], [when] prostrating [to] śarīras [for] ten days, seeing this.
[Note 2: This case is not to promote angry self-harming or suicide, as the monk had great focused determination to repair the hall, and most probably knew that his ‘manifested sacrifice’ will be worth it. We know that he was not an ordinary practitioner as most who kill themselves in anger will be reborn in hell directly.]
【明因果理】
[4] [Understanding Principles (Of) Cause (And) Effect]
明理之人，任彼境遇如何，决不疑因果有差，佛语或妄。不明理，守死规矩，而不知因果复杂，遂致妄生疑议，总因心无正见故也。
Of people [who] understand [these] principles, [with] whatever that [is] encountered, [they] definitely [will] not doubt, [thinking that] causes [and] effects [i.e. the law of karma] have mistakes, [and that the] Buddha’s words [are] perhaps false. Not understanding [these] principles, [and] attached inflexibly [to ‘simple] rules’, yet not knowing causes’ [and] effects’ complexities, thereupon leading [to] false arising [of] doubts [and] contentions, all because [their] minds [are] without Right Views thus.
如所说念佛之人，有三宝加被，龙天护佑，此系一定之理，断不致或有虚妄。然于转重报后报，为现报轻报之理，未能了知，故不免有此种不合理之疑议也。
Like that said, of people [with] mindfulness [of] Buddha, [they will] have [the] Triple Gem’s help [and] protection, [with] dragons’ [and] heavenly [beings’] protection [and] blessings. [As] this [is] connected [to] definitive principles, [they] absolutely [will] not [be] likely, [to] perhaps have [doubt of this as] false. Thus, of [the] principles of transforming heavier retribution [with] later retribution, as present retribution [with] lighter retribution, [those] yet able [to] understand [these] clearly, thus unavoidably have this kind of unreasonable doubts [and] contentions.
【戒贤论师之公案】
[5] [Public Case Of Treatise Master Jièxián]
昔西域戒贤论师，德高一世，道震四竺。（四天：竺国。）由宿业故，身婴恶病，其苦极酷，不能忍受，欲行自尽。
[In the] past, [the] Western Region’s Treatise Master Jièxián [i.e. Śīlabhadra: Precepts’ Virtue], [was with] virtues high [for his] whole life, [with his practice of the] path ‘shaking’ India. Due [to] past [evil] karma thus, [as his] body suffered [from a] terrible sickness, [with] his suffering extreme, [he was] not able [to] bear [it, and] desired [to] kill himself.
适见文殊，普贤，观世音三菩萨降，谓曰：「汝往昔劫中，多作国王，恼害众生，当久堕恶道。由汝宏扬佛法，故以此人间小苦，消灭长劫地狱之苦，汝宜忍受。大唐国有僧，名玄奘，当过三年，来此受法。」
Just [then], seeing Mañjuśrī, Universal Virtue [and] Contemplator [Of The] World’s Sounds, [these] three Bodhisattvas, saying, ‘You, within past kalpas, [with] many [lives] as kings, [who] maliciously harmed sentient beings, should [for a] long [time] fall [into] evil paths. Due [to] your great propagation [of the] Buddha’s teachings, thus with this human world’s little suffering, eliminating [the] suffering of long kalpas [in] hell, you should bear [it. The] Great Táng [Dynasty] has [a] monk named Xuánzàng. When passing three years, [he will] come here [to] receive [the] Dharma.’
戒贤论师闻之，遂忍苦忏悔，久之遂愈。至三年后，玄奘至彼，戒公令弟子说其病苦之状。其说苦之人，哽咽流泪，可知其苦太甚。
[When the] Treatise Master Jièxián heard this, [he] thereupon endured [the] suffering [with] repentance. [After] a long time, [he was] thereupon healed. Reaching three years later, [when] Xuánzàng reached there, [the] honourable [Master] Jièxián ordered [a] disciple [to] speak [of the] conditions of his sickness [and] suffering. [When] that person [was] speaking of [his] suffering, [as he was] choking [with] sobbing [and] flowing [with] tears, [it] can [be] known [that] his suffering [was] very extreme.
[Note 3: It is possible to be without ‘tragic’ sicknesses and deaths. However, this extreme example reminds us that since most of us are not even great practitioners, we should not expect ourselves to be totally free from all sicknesses, to have the perfectly smooth departure from this life. And even if there is extreme suffering from sicknesses, before or during dying, we should never even entertain one thought of suicide, the committing of which, breaking the First Precept against killing life, would worsen suffering tremendously, by leaping ‘out of the frying pan into the fire’ (of probable hell). There should only be all the more sincerely repentant and diligent practice of mindfulness of Buddha, to ‘dilute’ evil karma, and to more swiftly reach his Pure Land, if it is time.]
【因果复杂】
[6] [Causes’ (And) Effects’ Complexities]
使不明宿世之因，人将谓戒贤非得道高僧。或将谓：「如此大修行人，尚得如此惨病，佛法有何灵感利益乎？」
If not understanding [the] causes of past lives, people will say Jièxián [was] not [a] high monastic [who] attained [the] path. Perhaps will [there be those] saying [that, ‘With] these such great practitioners, still attaining these such ‘tragic’ sicknesses, [the] Buddha’s teachings [can] have what efficacious connections [and] benefits?’
汝等心中所知者小，故稍见异相，便生惊疑。无善根人，遂退道心。倘造恶之人现得福报，亦复如是起邪见心。
You [and] others, [in your] minds within, [with] that known little, thus [when] slightly seeing ‘abnormal’ forms, then give rise [to] fear [and] doubts. People without good roots, thereupon [have] retrogression [of their] path’s mind. If people who created evil appear [to] attain blessed rewards, [this] likewise thus gives rise [to] evil views’ mind.
不知皆是前因后果，及转后报重报，为现报轻报，及转现报轻报，为后报重报等，种种复杂不齐之故也。
Not knowing [that] all are [with] past causes [as] later effects, and (i) transforming [of] later retribution [with] heavier retribution, as present retribution [with] lighter retribution, and (ii) transforming [of] present retribution [with] lighter retribution, as later retribution [with] heavier retribution, [and] others, [with] all kinds of complexities not equal thus.
[Note 4: (i) This refers to the principle of ‘dilution’ of evil karma with more good (and pure) karma. (ii) This refers to the principle of ‘dilution’ of good karma with more evil karma.]
[Note 5: As in the ‘Verses On Karmic Retribution’ (业报偈)…
On ‘Heavy Karma With Heavier Retribution’ (重业重报), ‘All heavy evil karma, without repentance, without mindfulness of Buddha, are all with heavier retribution (with even more transgressions).’ (凡重业，无忏悔，无念佛，皆重报。)
On ‘Heavy Karma With Lighter Retribution’ (重业轻报), ‘All heavy evil karma, all with repentance, all with mindfulness of Buddha, are all with lighter retribution (with no more transgressions).’ (凡重业，皆忏悔，皆念佛，皆轻报。)]
净土宗十三祖印光大师
Pure Land Tradition’s 13th Patriarch Great Master Yìnguāng
《复周颂尧居士书》（附原函）
(Reply Letter [To] Layperson Zhōu Sòngyáo [Attached (With) Original Letter])
Namo Amituofo : Translation and notes by Shen Shi’an
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