Nhờ thực hành pháp Niệm Phật -Hộ niệm mà chúng ta tận mắt chứng kiến hàng phàm phu, chỉ một câu A Di Đà Phật niệm cho tới cùng, lâm chung thiết tha cầu sanh Tây Phương Cực Lạc, đã ra đi để lại thân tướng bất khả tư nghì. Chúng con thật không thể nào diễn tả hết nỗi mừng rỡ, xúc động và lòng tri ân Đức Thế Tôn và Chư Tổ đã ban một pháp ĐẠI CỨU TINH cho chúng sanh Thời Mạt Pháp
Chân thành tri ân chư vị khắp nơi đã đưa lên Youtube và internet và trên
các Websites rất nhiều video, MP3, nhạc niệm Phật, các hình ảnh Phật, Bồ Tát,
Tây Phương Tiếp Dẫn, các hoa sen.. rất đẹp. Nếu chúng tôi vô tình đã đưa lên
trang Website các hình ảnh có bản quyền (Copyright) kính xin chư vị liên hệ chúng tôi và các hình ảnh của
chư vị sẽ được xóa ngay tức khắc. Nam mô A Di Đà Phật.
Ngài Tĩnh-Am khi khuyên người niệm Phật, Ngài không
ngồi như thế này để khuyên đâu, Ngài không đứng để khuyên đâu… mà chư vị biết
là Ngài đã làm như thế nào không?...Ngài quỳ xuống... Ngài chắp tay lại... Ngài khẩn nguyện: Chư
vị đồng tu Phật tử ơi!.. Vì việc sanh tử vô cùng lớn lao, mong chư vị hãy Phát
Bồ-Đề tâm, trì danh hiệu A-Di-Đà Phật cầu sanh Tịnh-Độ.Quý vị thấy một vị Tổ Sư mà phải quỳ xuống, khẩn khoản
cầu xin chư vị Phật tử hãy mau mau niệm Phật cầu sanh Tịnh-Độ. Chư vị có
hiểu thấu được tâm can của Tổ Sư không?...(Sơ Suất Của Người Bệnh)
Tổ Thiện-Đạo nói: “Dẫu cho chư Phật trên mười phương, chư đại Bồ-Tát
phóng đại quang minh bao trùm vũ trụ, mà bảo ta bỏ câu A-Di-Đà Phật, ta nhất
định không bỏ”.
Remind the patient of the sufferings of the Saha
World and the joys of the Pure Land, so that he may develop a Mind of devotion
to the Pure Land. The good advisor would also enumerate and praise the
patients' good deeds, merits and virtues cultivated. This will make him happy
and free of doubts, certain that when the time comes to die, he will, thanks to
his good deeds, be reborn.
If the patient has any doubts, the advisor should,
depending on the circumstances, explain the Three Points of Doubt and the Four
Narrow Phrases. A critical detail to bear in mind here: the dying person should
be reminded to eliminate all regret for wealth and property, as well as
thoughts of attachment to close family and relatives.
If the patient has a will, so much the better, but
if not, the advisor should counsel against all inquiries in this regard. He
should also advise everyone to refrain from useless chitchat that could
rekindle the patient's love-attachment to the world, which is detrimental to
When relatives and friends come to visit, they
should be discouraged from standing before the patient, inquiring about his
health in a sad, piteous way. If they come out of true concern, they should
merely stand aside, reciting the Buddha's name aloud for a moment. If through
lacking understanding of the Dharma, the visitor's activities in accordance with human
etiquette [crying, etc.], they are in effect pushing the dying person to the
depths of the ocean of suffering - a most regretful occurrence indeed!
The patient should be counseled to practice
charity and give away his personal effects to the needy. Or else, better still,
in accordance with the Ksitigarbha (Earth Store Bodhisattva) Sutra, he should
use the proceeds from the sale of his personal possessions to purchase Buddhist
images or sutras for free distribution. All this helps the patient increase his
stock of merits and eliminate bad karma, thus facilitating rebirth.
The good advisor should keep these general
guidelines in mind but be ready to improvise according to the situation.
Conducting Supportive Buddha Name
Supportive recitation by family members or Dharma
friends are most necessary when a patient is on the verge of death. This is
because, at that time, he is weak in Body and Mind and no longer master of
himself. In such trying circumstances, not only is it difficult for those who
have not cultivated in daily life the practice of focus on the Buddha, even
individuals who have regularly recited the Buddha-name may find it difficult to
do so in all earnestness - unless there is "Supportive Buddha Name Recitation".
Guidelines set out for Conducting Supportive Buddha
Respectfully place a statue of the
"standing" Amitabha Buddha in front of the patient, so that he can
see it. Place some fresh flowers in a vase and burn light incense, with a soft
fragrance. This will help the patient develop the right thought. A reminder: the
incense should not be overpowering, to avoid "choking" the patient
and everyone around.
Those who come to practice supportive recitation
should take turns…. It should be remembered that the patient, in his weakened
state, requires a lot of fresh air to breath. If too many persons come and go
or participate in the recitation session, the patient may have difficulty
breathing and become agitated, resulting in more harm than benefit. Moreover,
participants should consult their watches and silently take turns reciting, so
that recitation can continue uninterrupted. They should not call one another
aloud. Each session should last about an hour. (Refer to The Three Essentials
for those close to death).
According to Elder Master Yin Guang, the short
recitation form (Amitabha Buddha) should be used, so that the patient can
easily register the name in his Alaya consciousness, at a time when both his
Mind and Body are very weak. However, according to another Elder Master, we
should ask the patient, using the form he prefers (short or long), to conform
to his everyday practice. In this way, the patient can silently recite along
with the supportive recitation party. To go counter to his likes and habits may
destroy his right thought. Furthermore, we should not practice supportive
recitation in too loud a voice, as we will expend too much energy and be unable
to keep on for very long. On the other hand, neither should we recite in too
low a voice, fearing that the patient's weakened Mind cannot register the
Generally speaking, recitation should not be too
loud nor too low, too slow nor too fast, each utterance should be clear and
distinct so that it can pass through the ear and penetrate deep into the
patient's Alaya consciousness. One caveat: if the patient is too weak [or is in a coma], he will not be able to hear "external" recitation. In such a
case, we should recite into the patient's ear. This helps the patient keep his
mind clear and steady.
With regard to percussion instruments, it is
generally better to use the small hand bell, instead of the fish gong with its
bass tone. The handbell, with its clear, limpid sound, can help the patient
develop a pure and calm mind. However, this may not apply in all cases. For
instances, an Elder Master once taught, it is best to recite the Buddha's name
by itself without musical accompaniment… However, since each person's
preference is different, it is better to ask the patient in advance. If some
details do not suit him, we should adapt to the circumstances and be flexible.
After the Patient Dies (Between Death
When a person has just died, the most important
thing is not to rush to move him. We should wait for eight hours or more before
cleaning the body and changing his clothes. Relatives should not weep and wail
immediately before and after the actual death. Doing so can cause the dying
patient to develop thoughts of attachment, which may prevent him from achieving
Concentrate on reciting the Buddha's name in all
earnestness, without crying at least until eight hours have passed. Why is it
necessary? It is because, although the patient has stopped breathing, his Alaya
consciousness has not yet left the body. If during this period, we move the
body, clean him, change his clothes, or weep or lament, the deceased may still
experience feelings of pain, sadness, anger or self-pity, and sink into the
Triple Realm. This is a crucial point that the relatives should note and remember
During the entire eight-hour period, someone, or
groups of persons can remain near the deceased reciting the Buddha's name, so
much the better. Except for recitation, nothing should be done.
After the eight-hour period, if the limbs have
grown stiff and cannot move, we should put a towel soaked in hot water around
the joints. After a while, the body can be repositioned.
Funeral arrangements should be kept simple, not
accompanied by superfluous ceremonies occasioning unnecessary expenses. Only
vegetarian food should be served, and no animals should be slaughtered as
offerings or to entertain guests -- for to "take life" is to sadden
the departed with more karmic obstructions and "heavy baggage,"
making his liberation that much more difficult. Even if he has already been
reborn, his grade of rebirth may be lowered as a result.