[511] 为什么平时要令眷属知道临终助念的利害关系？
[511] Why Must [There Be, In] Normal Times, Enabling [Of] Family Members [To] Know [The] Relationship Of Benefits [And] Harms, [When] Approaching [Life’s] End [With] Support-Chanting?
◎ 念佛之人不仅平时精进修持，而且要常常将临终助念之利害说与眷属悉知。防止眷属临终时哭泣及瞎张罗，破坏往生正念。光以五十二年之阅历，深知其利害之所在，若不与汝说，便为不尽己分。
◎ [Summary]: Of people mindful [of Āmítuó]fó[’s name (阿弥陀佛)], not only in normal times diligently practising, moreover, [there] must [be] frequently with [the] benefits [and] harms of approaching [life’s] end [with] support-chanting, spoken for family members, [for] all [to] know. [To] prevent family members, when approaching [life’s] end, [to be with] crying and blindly making [of] plans [and] preparations, [which] destroy rebirth [in Pure Land’s] Right Mindfulness. [Yìn]guāng, with fifty-two years of experience, deeply know [what] those benefits [and] harms are. If not with you speaking [of them], then is not [to the] utmost [fulfilling] my responsibility.
又念佛之人，若已证道，则临命终时，任彼刀割香涂，了无动念之事，则无所谓为损益也。
Moreover, of [those] people mindful [of Āmítuó]fó[’s name (阿弥陀佛)], if [they have] already realised [the] path, then when approaching [life’s] end, letting that knife cut, [if there is injury, surgery or autopsy, and that] incense [be] applied, [if being cleaned], completely without [the] matter of moving thoughts, [they are] then not by [those] so-called harmed [or] benefitted.
若只有修持之力，未能到业尽情空地位，则临终得人助念，即可决定往生。
If only having [the] power of practice, yet able [to] reach karmas’ exhaustion [and] passions’ emptiness’ position, then [when] approaching [life’s] end, attaining others’ support-chanting, then can [they] definitely [be] reborn [in the Pure Land].
若遇无知眷属，预于未死以前，为之洗沐换衣，令其搬动受苦。纵不受苦，一经搬动，心便不能归一于佛。（以动其躯体，心便不能彻底清净纯一。）
If meeting ignorant family members, in advance for [those] yet [to] die, for them bathing [and] changing clothes, causing them [to be] moved [and] touched, receiving suffering, even if not receiving suffering, once going through moving [and] touching, [their] minds [will] then not [be] able [to] return [to be] one with [the] Buddha. (With moving [of] their bodies, [their] minds then [will] not [be] able [to be] thoroughly peaceful [and] purely singular.)
若再向之哭泣，则自己亦生爱恋，便与佛不相应，欲得往生，莫由也已。
If again towards those crying, then [with] oneself also giving rise [to] deep attachment, then with [the] Buddha not corresponding, [even if] desiring [to] attain rebirth [in Pure Land, not [with the] cause.
所以平素，即要彼等知其利害，要常与说，到自己临终，彼等即是助道之人。
Therefore, usually, [there] both must [be with] those [and] others knowing their benefits [and] harms, [and] must [be] constantly with [these] spoken. Until [when] oneself [is] approaching [life’s] end, those [and] others are then those support-chanting people.
岂但与己有益，实亦与彼等均有大益。
Not only for oneself having benefits, [this] truly [is] also for those [and] others, [to] all have great benefits [too].
若只知自己修持，绝不与彼说其利害，则汝临终时，彼等决定是破坏正念之人，决不助汝净心，令得往生也。
If only knowing one’s own practice, absolutely not with those speaking [of] their benefits [and] harms, then when you [are] approaching [life’s] end, those [and] others definitely [will] be those people destroying [your] Right Mindfulness, definitely not supporting your pure mind, [to] enable attaining [of] rebirth [in Pure Land].
汝既信光，光不得不为汝计。光以五十二年之阅历，深知其利害之所在，若不与汝说，便为不尽己分。
You, since believing [Yìn]guāng, [Yìn]guāng must not not for you plan. [Yìn]guāng, with fifty-two years of experience, deeply know [what] those benefits [and] harms are. If not with you speaking [of them], then is not [to the] utmost [fulfilling] my responsibility.
《复许熙唐居士书》
Reply Letter [To] Layperson Xǔ Xītáng
第七条原则：临终助念，化解障难
[7] [The] Seventh Principle: [When] Approaching [Life’s] End, [With] Support-Chanting, Dissolve Obstacles [And] Difficulties
念佛之人，当劝父母念佛求生西方。
Of people mindful [of Āmítuó]fó[’s name (阿弥陀佛), they] should encourage [their] fathers [and] mothers [to be] mindful [of Āmítuó]fó[’s name to] seek birth [in his] Western [Pure Land Of Ultimate Bliss (极乐世界)].
然欲父母临终决定往生西方，非预为眷属说临终助念及瞎张罗，并哭泣之利害不可。
However, desiring fathers [and] mothers, [when] approaching [life’s] end, [to] definitely [be] reborn [in the] Western [Pure Land, if] not in advance for family members speaking of [the] benefits [and] harms [of, when] approaching [life’s] end [with] support-chanting, and blindly making plans [and] preparations [and] crying, [this is] not possible.
故欲父母临终得眷属助念之益，不受破坏正念之害者，非平时为说念佛之利益，令彼各各常念不可。
Thus, desiring fathers [and] mothers, [when] approaching [life’s] end, [to] attain benefits of family members’ support-chanting, [to] not receive that destroying [their] Right Mindfulness, [if] not [in] normal times for [them] speaking [the] benefits of mindfulness [of Āmítuó]fó[’s name, to] enable them, each [and] every [one, to be] constantly mindful, [this is] not possible.
如是，则不独有益于父母，实有益于现生眷属、后世子孙也。
Thus, then not only having benefits for fathers [and] mothers, truly having benefits for present living family members, later generations’ children [and] grandchildren too.
临终助念，无论老少，均当如是。详看《饬终津梁》，及后列《临终三要》，自知。
[On] support-chanting [when] approaching [life’s] end, regardless [of the] old [or] young, all should [know] thus. [For] details, see Bridge [With] Admonitions [For The] End, and [the] Three [Great] Essentials [When] Approaching [Life’s] End listed behind [to] personally know [this].
《一函遍复》
One Letter [As A] Common Reply
净土宗十三祖印光大师
Pure Land Tradition’s 13th Patriarch Great Master Yìnguāng
《印光法师答念佛600问》
Dharma Master Yìnguāng’s Answers [For] Mindfulness [Of] Buddha’s 600 Questions
释宗柱法师审阅
[By] Dharma Master Shì Zōngzhù Reviewed
Namo Amituofo : Translation and notes by Shen Shi’an
相关教理
Related Teachings:
《临终三大要》
Three Great Essentials When Approaching Life’s End
https://purelanders.com/now
死亡前后与丧礼中后的诵念
Chanting When Dying, After Death, During & After Wakes
https://purelanders.com/wake
《一函遍复》
One Letter As A Common Reply
https://purelanders.com/yihan
