[198] In Normal Times And When Approaching Death, Encourage All To Be Mindful Of The Buddha 平时临终，皆劝念佛

平时临终，皆劝念佛
[198] [In] Normal Times [And] When Approaching Death, Encourage All [To Be] Mindful [Of The] Buddha

平素不念佛人，临终善友开示，大家助念，亦可往生。

People usually not mindful [of the] Buddha[‘s name: Āmítuófó (阿弥陀佛)], [when] approaching [life’s] end, [with] good friends’ guidance, [and] everyone’s support-chanting, also can [be] reborn [in his Pure Land].

[Note 1: 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.]

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 2: 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.]

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。

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.

[Note 3: 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.]

又因常说临终助念之利益，及不得瞎张罗哭泣之祸害，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。

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].

净土宗十三祖印光大师
Pure Land Tradition’s 13th Patriarch Great Master Yìnguāng
《印光法师文钞》（三编）：一切念佛人往生及不往生之证据；
Dharma Master Yìnguāng’s Collected Writings (Third Compilation): Proof Of All People [With] Mindfulness [Of] Buddha [Being] Reborn And Not Reborn [In Pure Land];
印光大师文钞菁华录（第一百九十八则）：四、论生死事大：丙、示临终切要（第八则）
Record [Of] Great Master Yìnguāng’s Collected Writings’ Essence (198th Short Section): 4th [Chapter]: Discussion [On] Births’ [And] Deaths’ Great Matter: Third, Guidance [On When] Approaching [Life’s] End’s Definite Essentials (8th Short Section)
[Ref: #198 / 4.3.8]

Namo Amituofo : Translation and notes by Shen Shi’an