只重神识得所，不在场面好看
[191] Only Emphasising Attaining Settlement [Of The] Consciousness, Not Caring [About The] Scene Looking ‘Good’
临终一关，最为要紧。
[When] approaching [life’s] end, [at this] one pass, [it is the] most important.
[Note 1: This is so as how one takes rebirth will determine the nature of the next life, which in turn affects subsequent lives, for better or worse, to remain trapped for many more lives, or be liberated in the next.]
世有愚人，于父母眷属临终时，辄为悲痛哭泣，洗身换衣。只图世人好看，不计贻害亡人。
[The] world has foolish people, for [their] fathers, mothers [and] family members, when approaching [life’s] end, always for [them] sorrowfully crying, washing [their] bodies [and] changing [their] clothes [in advance]. Only seeking [the] world’s people’s [attention, to] look ‘good’, not regarding harms [for the] deceased persons.
[Note 2: Be it in the dying or newly post-death state, if the consciousness is still in the body or around, loud weeping can create attachment, while touching and moving the body can create aversion, as there will be great pain from magnified sensitivity. With both, as the mind and body will be severely disturbed, it will be difficult to have a good rebirth, what more the best rebirth in Pure Land. As the consciousness of the departed will be able to read the minds of those grieving to know if their emotions are genuine or not, pretense of grief due to ‘attachment’ can create aversion instead.]
不念佛者，且置勿论。即志切往生，临终遇此眷属，多皆破坏正念，仍留此界。
[Of] those not mindful [of the] Buddha, temporarily set aside, not discussing [about them, even if [with the] Aspiration [for] rebirth [in Pure Land, when] approaching [life’s] end, meeting these family members, most [will] destroy [their] Right Mindfulness, [thus] still remaining [in] this realm.
[Note 3: Family members who distract us from sincere mindfulness of Buddha function like our karmic creditors (冤亲债主) in effect. Thus, with advanced guidance, it is important to ensure that immediate caregivers and visitors will not function like karmic creditors, while those who are likely to function like so should be kept away, perhaps by not informing them of the dying person’s condition too soon.]
临终助念，譬如怯夫上山，自力不足，幸有前牵后推、左右扶掖之力，便可登峰造极。
[When] approaching [life’s] end, support-chanting [is], for example, like [when a] cowardly person [is] ascending [a] mountain, [with] personal strength not enough, fortunately having [those in] front pulling [and] behind pushing, [those on the] left [and] right [offering] strength of support. Then can [one] ascend [the] peak [to] reach [the] utmost.
[Note 4: Family members should function like good-knowing friends (善知识) instead, by offering guidance (开示) and support-chanting (助念) to encourage the one departing, to also be mindful of the Buddha (念佛), to connect to him, for reaching his Pure Land Of Ultimate Bliss (极乐世界).]
（凡有平素念佛之人，或其人之子孙信佛，于临命终时，请众居士助念，其利益甚大。见《续编·复杨慧昌书二》）
(Of all persons [who are] usually mindful [of the] Buddha[‘s name] [Āmítuófó: 阿弥陀佛], perhaps these persons’ children [and] grandchildren [who have] faith [in the] Buddha, when approaching life’s end, [with their] invitation [of] many laypersons [for] support-chanting, its benefits [will be] extremely great. See [the] Second Compilation’s Second Reply Letter [To] Yáng Huìchāng.)
[Note 5: These persons who come to offer support-chanting should have proper understanding of the Three Great Essentials When Approaching Death《临终三大要》: https://purelanders.com/now.]
临终正念昭彰，被魔眷爱情、搬动等破坏者，譬如勇士上山，自力充足，而亲友知识各以己物，令其担负。担负过多，力竭身疲，望崖而退。
[When] approaching [life’s] end [with] Right Mindfulness revealed, by those demonic family members [with] ‘love’ moving, touching [and] others destroyed [is], for example, like [when a] brave person [is] ascending [a] mountain, [with] personal strength abundant, yet [with] relatives [and] friends, each with their objects, enabling them [to be] taken on. Taking on too many, [with] strength exhausted [and] body weary, gazing [at the] precipice then retreating.
[Note 6: Attachment in the name of ‘love’ can thus become demonic in effect, sabotaging the departing person with physical and emotional burdens, that make it difficult to remain sincerely focused on mindfulness of the Buddha.]
此之得失，虽由他起，实属自己往昔劫中，成全、破坏人之善恶业力所致。凡修净业者，当成全人之正念，及预为眷属，示其利害。
Of these gains [and] losses, although due [to] others arising, [they] truly belong [to] one’s past kalpas within, [from] helping [to] accomplish [and] destroy [other] persons’ good [and] evil karma’s power as [the] causes. All those [who] cultivate pure karma, should help people [to] accomplish their Right Mindfulness, and in advance for family members, guide [on] those benefits [and] harms [at stake].
[Note 7: We are always our own primary karmic creditors, with us having created destructive causes, for secondary karmic creditors to arise, as destructive conditions. If we support others to accomplish Right Mindfulness (正念), karmically speaking, others will support us to accomplish it too.]
俾各知所重在神识得所，不在世情场面好看，庶可无虞矣。
If each knows that [there should be] emphasis on attaining settlement [of the] consciousness, not caring [about the] ways [of the] world, [for the] scene [to] look ‘good’, hopefully [all] can [be] without worries.
[Note 8: The worldly ways of looking ‘good’, by appearing ‘filial’ with crying, moving and washing in advance are the opposite of what is spiritually good. The Three Great Essentials When Approaching Death should be learnt. In brief, they are: ‘First, skilfully inspire, guide and console the dying person, to enable giving rise to right Faith. (第一，善巧开导安慰，令生正信者。) Second, everyone should take shifts to recite the name of Buddha, so as to support pure mindfulness. (第二，大家换班念佛，以助净念者。) Third, you must avoid (touching or) moving the body and crying, so as to prevent bungling the matter (of reaching Pure Land). (第三，切戒搬动哭泣，以防误事者。) For their details, see https://purelanders.com/now.]
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》（正编）：陈了常往生发隐；
Dharma Master Yìnguāng’s Collected Writings (First Compilation): Chén Lecháng’s Rebirth’s Hidden [And Profound Meaning] Elucidated;
印光大师文钞菁华录（第一百九十一则）：四、论生死事大：丙、示临终切要（第一则）
Record [Of] Great Master Yìnguāng’s Collected Writings’ Essence (191st Short Section): 4th [Chapter]: Discussion [On] Births’ [And] Deaths’ Great Matter: Third, Guidance [On] When Approaching [Life’s] End’s Definite Essentials : (1st Short Section)
[Ref: #191 / 4.3.1]
Namo Amituofo : Translation and notes by Shen Shi’an
相关典籍
Related Text:
《印光大师文钞菁华录》
Record Of Great Master Yìnguāng’s Collected Writings’ Essence
https://purelanders.com/jinghualu
