Chinese Original: http://m.fodizi.tw/huilvfashi/734.html

English Translation:

Master Hui Lü: "Essentials for the Final Moments"

This section constitutes the outline and key points of the "Essentials for End-of-Life Care". For those who do not have time to read long treatises, reading this "Essentials for the Final Moments" will not only save time but also allow one to greatly obtain the benefits of assisted chanting at the moment of death. Those with serious intent must not treat this lightly.

I. During Critical Illness

1. Console the patient to put down all worldly entanglements and help them fulfill their final wishes, so as to avoid mental hindrances and attachments.

2. If the situation is beyond medical help, absolutely do not perform emergency resuscitation or use a resuscitator, so as to avoid merely increasing the patient's suffering.

3. If medical treatment is no longer effective, the patient should be sent home as soon as possible to allow them to breathe their last in a familiar environment; this is more comfortable and facilitates assisted chanting.

4. The patient's diet should consist primarily of vegetarian food.

5. It is advisable for the patient to prepare a will in advance, so that descendants have something to follow when handling funeral arrangements.

II. From the Final Moments to Sixteen Hours After Breathing Ceases

1. Do not let those with strong attachments near the patient, as this may give rise to feelings of emotional affection or anger.

2. If the patient is bleeding heavily, one may place pans of water at the four corners of the sickbed to prevent insects and ants from climbing onto the corpse. This is to prevent the common human reaction of generating malicious thoughts while swatting them away.

3. Immediately after breathing ceases, do not send the body to a freezer or inject preservatives; such actions will cause the deceased to feel as if they have entered the Freezing Hell or to become a ghost guarding the corpse.

4. Do not rush to wash or change the clothes of the deceased.

5. Absolutely do not weep at the bedside or bid farewell to the patient in a sorrowful manner, so as to avoid increasing their attachment; one should advise them to let go and chant the Buddha's name.

6. Do not touch or move the patient; their posture should remain however is most comfortable for them.

7. After breathing ceases, gently remove any existing nasal tubes, stomach tubes, and so on, to facilitate assisted chanting.

8. Sprinkle the Golden Light Sand, and cover the body with the Mantra Wheel and the Rebirth Blanket.

9. Organize shifts for assisted chanting to ensure the Buddha's name continues uninterrupted.

10. Do not probe the body's warmth to see where it has cooled later on. However, great practitioners are not subject to this limit; one may gently test the temperature using the back of the middle finger.

11. Do not offer "food at the feet" (Jiaoweifan) or place "hand money" (Shouweiqian) in the hand, because the deceased is not necessarily a criminal, and it is open to question whether the New Taiwan Dollar can be used in the underworld.

12. Allow the deceased to remain in the posture they held when breathing ceased; do not twist the body to force it into a "proper sleeping position". After assisted chanting is complete, if the joints have hardened or the eyes have not closed, one may apply a warm towel.

13. Do not rush to close the coffin or bury the body.

14. Do not burn spirit money or "rebirth money".

15. Do not burn paper effigies of underworld items, such as paper houses, paper cars, etc.; this is forcing concepts of the living realm upon the deceased.

16. Abolish all overly elaborate formalities that are untimely, such as "receiving the coffin", "begging for water", "farewell to the living", "wearing headbands", "wearing straw sandals", "crying sticks", "plum blossom balls", "holding umbrellas for the funeral procession", and so on.

III. Method for Using Golden Light Sand

1. Amount to use: An amount approximately the size of a fingernail is sufficient.

2. Parts for application: The forehead (above the space between the eyebrows, roughly midway between the hairline and the eyebrows), the heart, the throat, and the two hands (palms); these five places are all acceptable.

3. Function: Wherever its shadow is cast, light will be emitted.

4. Earth Burial:

(1) Sprinkle it for the first time at the final moments and after breathing ceases (superglue is not needed at this time).

(2) After the coffin is closed, sprinkle it a second time on the coffin lid in a vertical line corresponding to the head.

(3) After burial is complete, sprinkle it a third time on the vertical line corresponding to the head (it should be sprinkled on the grave mound, not on the tombstone).

(4) If one obtains Golden Light Sand only many years after the death, before using it, one should dedicate this merit to the deceased as well as to the ownerless lonely spirits and wild ghosts in that area, and to all sentient beings of the Dharma-realm; while sprinkling, one may chant the Buddha's name or the Rebirth Mantra.

5. Cremation:

(1) Sprinkle it for the first time at the final moments and after breathing ceases (superglue is not needed at this time).

(2) After cremation, when the bone collection is finished and the remains are placed in the urn, sprinkle it on the ashes.

(3) If the urn has already been sealed, one may squeeze a small amount of superglue onto the lid of the urn and then sprinkle the Golden Light Sand.

IV. Mantra Wheel

There are three sheets in total. At the final moments, place them on the chest. There is no explicit rule for the order of placement; generally, the "Mani Vimana Supratisthita Guhya Dharani Wheel" is placed on top, with the direction of the stupa tip facing upward.

The mantra is the Dharma, and the Mantra Wheel is also the Dharma; it was spoken by Vairocana Buddha and is the pure Dharmakāya of the Buddha. To show respect for the Dharma, it must not be damaged or incinerated.

1. Earth Burial: Place it on the chest at the final moments; remove it when changing clothes, and place it back after changing.

2. Cremation: Place it on the chest at the final moments; remove it when changing clothes, and place it back after changing. Before closing the coffin, it should be removed first. Place it on the coffin lid vertically aligned with the chest area, and weigh it down with a paperweight or similar object to fix it in place. When cremating, it should be taken away; after cremation is complete and the Golden Light Sand has been sprinkled, place the Mantra Wheel on top of the ashes.

If the person passed away many years ago and the urn cannot be opened, one may place the Mantra Wheel on top of the urn and secure it with plastic wrap or another object.

V. Rebirth Blanket

1. Function: This item gathers the secret mantras of all Buddhas, written in Sanskrit (or Tibetan); it is like a "Tripitaka", possessing inconceivable blessing power. When beings of the underworld see it, it appears as a mass of light; it can cause the deceased to eliminate karma and extinguish offenses, avoiding harm and vexation from past-life enemies and demonic obstacles.

The 'Lotus Blankets' circulating in the market possess no blessing power and are merely for 'dignity'; if the patient insists on being covered with one, the Rebirth Blanket may be placed on top of it.

2. Method of Covering: The side with the words 'Namo Amitabha Buddha' should be at the top; covering up to the chest is sufficient. If the appearance of death is unsightly, one may cover up to the top of the head.

3. Earth Burial:

(1) It can be covered over the person even before breathing ceases (first sprinkle the Golden Light Sand, next place the three Mantra Wheels, and then cover with the Rebirth Blanket).

(2) After assisted chanting is complete, lift the Rebirth Blanket; after changing clothes, cover it again as before.

(3) When the body enters the coffin, the Rebirth Blanket and Mantra Wheels are buried along with the coffin, but they should be covered over the deceased's body, not over the coffin wood.

4. Cremation:

(1) It can be covered over the person even before breathing ceases (first sprinkle the Golden Light Sand, next place the three Mantra Wheels, and then cover with the Rebirth Blanket).

(2) After assisted chanting is complete, lift the Rebirth Blanket; after changing clothes, cover it again as before.

(3) When about to close the coffin and cremate, take out the Rebirth Blanket and fold it properly. After the ashes are placed in the urn, sprinkle the Golden Light Sand, place the Mantra Wheels, and then wrap the urn with the Rebirth Blanket.

(4) To avoid soiling the Rebirth Blanket, one may also fold it into a small piece and place it inside the urn. However, one must wait for the bones to cool before doing this, to avoid residual heat being too high and damaging the Rebirth Blanket.

(5) The Rebirth Blanket must not be cremated; because it bears Mantra Wheels and the Buddha's name, burning it incurs fault. Unless the entire piece is stained with blood, only then can it be cremated with a reverent mind; while cremating, one should chant the name of 'Amitabha Buddha'.

(6) If it is accidentally wetted, one should take a new blanket to cover the deceased; wait until the wet blanket is dry, then spread it under the new blanket.

VI. Assisted Chanting

1. Significance: The mental power of the sick person is weak and they cannot chant continuously for long; they must rely on the assistance of others to be effective.

2. Items to Prepare

(1) Set up a temporary shrine: One square table covered with yellow cloth or yellow paper. Place a three-foot image of the Three Sages of the West or an image of Amitabha; it can be nailed to the wall or placed on the table, ideally not lower than waist height. The orientation should be such that the patient can see it, but the patient's feet must not point towards the Buddha image. If limited by the venue and the patient cannot see the Buddha image, another set of Buddha images can be prepared and brought out from time to time for the patient to gaze upon.

(2) Offerings to the Buddha: Incense burner, a pair of lotus lamps, high-quality agarwood incense (must not be interrupted, nor too intense so as to make the air turbid and affect the assisted chanting), a cup of clear water, fresh flowers, four kinds of fruit, etc.

(3) Two handchimes, prepared for use during shift changes; however, their volume must not be louder than the sound of chanting.

(4) Chanting machine, cassette tape of the four-syllable Buddha name, or CD.

(5) Golden Light Sand, Mantra Wheels, Rebirth Blanket.

(6) Chairs: Prepare an appropriate amount based on the number of people assisting in chanting.

(7) Assisted Chanting Notice, Dedication of Merit Text.

3. Matters for Attention

(1) Regarding the Family a. If Pure Land practitioners or an assisted chanting group have already been invited to chant, do not simultaneously invite figures from heterodox paths or shamans (commonly called Shigong) to mix in, so as to avoid hindering Right Mindfulness and damaging the dignity of the Buddhadharma. If monastics come to assist in chanting, the family should bow to the Dharma masters on behalf of the patient. b. Those participating in assisted chanting should obey the guidance of the chanting group leader and cooperate fully. c. If it is impossible to request lotus friends to come and assist in chanting, the family should fully undertake the responsibility of assisted chanting.

(2) Regarding the Assisted Chanting Group a. Before assisting, consent should be obtained from the direct relatives. b. Upon arriving at the house of mourning, first meet the head of the household and be led inside by them, to avoid suspicion if items go missing. c. One should perform the task with sincerity and respect, viewing the patient as one's own relative. d. Tea and water prepared by the bereaved family may be consumed, but meals should be resolved on one's own, so as to avoid adding to the family's troubles. e. Face towels, soap, and other items given by the bereaved family as karmic connections may be accepted, or transferred as offerings to monastics. f. Red envelopes (monetary gifts) presented by the bereaved family absolutely must not be accepted; because laypeople cannot enable sentient beings to plant fields of merit. g. After assisted chanting is finished and one returns home, one should bathe, wash one's hair, and change all clothing before doing one's daily practice in front of the Buddha. h. When assisting in chanting, it is not strictly necessary to wear Haiqing robes. If wearing Haiqing, one can prepare two sets: one for bowing to the Buddha and doing daily practice, and one exclusively for assisted chanting, to avoid frequent washing.

(3) During Assisted Chanting a. Before assisting, one should rinse one's mouth; chanters should not eat the five pungent spices such as onions, garlic, etc. To avoid the clash of evil influences, one may wear a Mantra Wheel. b. Idle chatter is prohibited in the sickroom. If feeding the patient, one should still maintain the chanting of the Buddha's name to avoid distracting the patient and causing them to lose Right Mindfulness. If relatives or friends come to visit, they may be invited to join the chanting. Those unwilling to chant should be led elsewhere for reception.

c. Use the four-syllable Buddha name 'A-Mi-Tuo-Fo', continuing from beginning to end. Because the breath of a dying person is weak and their mental focus is not easily concentrated, fewer characters are better. The speed and pitch should be appropriate; avoid noises like coughing or sneezing.

d. Begin assisted chanting when the pulse and breathing gradually weaken. When chanting, strike the handchime on the two syllables 'A' and 'Tuo'; because its sound is clear, hearing it makes people's mind-ground pure; the sound of the wooden fish is turbid and not suitable for assisted chanting.

e. If there are many chanters, they can be divided into batches for shifts. The longest shift should be two hours; there is a fear that if one chants too long, the spirit will flag and the mind's power of mindfulness (i.e., light) will decrease. If there are few people, one may play a tape (chanting machine) to assist, helping the chanters and the patient to bring up Right Mindfulness. But one must not merely play the tape without participating in the chanting, because living humans have mental power, power of mindfulness, and light; when chanting the Buddha's name, they will emit light, bestow blessings, and ward off evil, whereas the sound of a machine has no such function.

f. When playing a recording of the Buddha's name, do not insert earphones into the patient's ears, as the volume is difficult to control.

g. After breathing ceases, assisted chanting should continue for sixteen hours; if it can be done for twenty-four hours, that is even better. In principle, one should wait until the body is thoroughly cold before stopping.

h. After assisted chanting is complete, perform the dedication of merit on behalf of the deceased in front of the Buddha.

(4) Special Circumstances

a. If the patient's consciousness is confused and chaotic at the final moments, one may use cotton dipped in Great Compassion Water to apply to the lips, to make the consciousness clear and bright.

b. If chanters arrive within three hours after breath has stopped, at this time they should briefly and concisely guide the deceased to generate faith and vows for birth in the West, and then proceed with assisted chanting.

c. If there is extreme suffering at the final moments, even to the point of struggling and screaming, this is due to karmic creditors entangling the body, making it so they cannot live yet cannot die. To untie the bonds of enmity and liberate their karmic creditors, benefiting both self and others, one should first take a small wooden fish and hold the Rebirth Mantra 108 times; wait for their consciousness and emotions to stabilize, then resume assisted chanting.

d. For those whose evil karma from their lifetime is heavy, who slandered the Triple Gem, obstructed others' practice, etc., and whose appearance in death is unsightly, one must first perform the Three Refuges for them during assisted chanting and cause them to seek repentance. At this time, first announce before the deceased that taking refuge in the Triple Gem can plant good roots and obtain immeasurable merit, so you wish to take refuge in the Triple Gem on their behalf in front of the Buddha. Recite the following before the Buddha:

I, disciple XX, take the Three Refuges on behalf of the deceased XXX. 'I take refuge in the Buddha, I take refuge in the Dharma, I take refuge in the Sangha. I take refuge in the Buddha, the Honored One among two-legged beings. I take refuge in the Dharma, the Honored One of detachment from desire. I take refuge in the Sangha, the Honored One among the assembly. Taking refuge in the Buddha is complete, taking refuge in the Dharma is complete, taking refuge in the Sangha is complete.' (Recite three times)

Then recite: I, disciple XX, seek repentance before the Buddha on behalf of the deceased XXX. 'All evil karma created in the past, arising from beginningless greed, anger, and delusion, born of body, speech, and mind, I now repent of it all.' (Recite three times)

e. If the pain at the final moments is unbearable, painkillers or sedatives may be injected (on the principle that they do not impair the clarity of the brain), to facilitate focusing the mind on chanting the Buddha's name.

f. After chanting for a period of time, there may be a phenomenon of "terminal lucidity" (a sudden flash of vitality before death); absolutely do not mistake this for an improvement in the condition, and one should pay attention to the changes.

VII. How to Benefit the Deceased

1. The family should restrain their grief and accept the change, following the Buddhadharma to enable the deceased spirit to be delivered.

2. One may set up a spirit tablet for deliverance at various practice centers holding Dharma assemblies, or earnestly request eminent monks and virtuous ones to dedicate merit during morning and evening liturgy, for the elimination of the deceased's karmic obstacles and rebirth in the Buddha-land.

3. If the bones turn black after cremation, it indicates the deceased had heavy evil karma (long-term medication use is not counted in this); one should immediately perform rituals of supercession for them, and seek repentance, print sutras, release life... etc. on their behalf.

4. Observing the Seven-Day Rituals (Zuòqī)

(1) Calculation of the Seven-Sevens: One should count from the day of rebirth (death); the seventh day is the First Seven, the fourteenth day is the Second Seven, and so on.

(2) Because at every shifting point rebirth is possible, the Seven-Day Rituals should be performed one day in advance, and one should chant the Buddha's name and dedicate merit for them every day.

(3) Currently, the custom of "stealing days" (shortening the period) is prevalent, but this method is not to be adopted.

(4) During the Seven-Seven period, the family should eat a vegetarian diet and cut off sexual activity. Offerings and hospitality for guests should replace meat with vegetarian food, forbidding alcohol and meat; the karmic offense of killing living beings for the sake of mourning will be borne by the deceased, so one cannot fail to be cautious.

5. Participate in sutra recitation, repentance rituals, Buddha-name recitation retreats (or Ksitigarbha retreats), Water-Land Dharma Assemblies, Releases of the Burning Mouth (Yankou), etc., and dedicate the merit to the deceased.

6. Invite monastic Pure Land practitioners to preside over Buddhist rituals; do not invite shamans or Taoist priests.

7. Delivering the deceased requires sincerity and reverence above all.

8. The family should participate in the deliverance rituals with sincerity; do not delegate it to the Dharma masters while standing aside. Apart from the Seven-Day Rituals and participating in various Dharma assemblies, the family should also chant the Buddha's name and recite sutras daily, dedicating the merit to the deceased.

9. Break through superstitions, such as "guiding the soul", "returning of the sha spirit", or covering Buddha images regarding the funeral as unclean, etc.

10. Stay by the side of the deceased, personally overseeing the encoffinment, to protect the remains and maintain the dignity of the deceased.

11. Economize on funeral expenses and transfer the funds to various merits, such as: giving alms to the poor, printing sutras and making images, making offerings to the Triple Gem, paving roads and building bridges, releasing life... and so on. There is no need to hire "Five Sons Crying at the Grave" or "Filial Daughter White Zither" (professional mourners) to create a spectacle, or to have a luxurious coffin and lavish burial.

Appendix: Assisted Chanting Notice

I. Visiting relatives, friends, and family members, please observe the following matters:

1. You must restrain your grief; absolutely do not cry, shed tears, converse with, or touch the body or change the clothes in front of the sick (deceased) person. This is to avoid them being unable to let go and unable to leave with peace of mind, or giving rise to anger due to pain.

2. At this moment, the best way to express filial thoughts and what is most beneficial to the sick (deceased) person is to chant the Buddha's name to see them off, enabling them to go peacefully to be born in the Western Land of Ultimate Bliss.

3. When assisting in chanting, the pitch and speed should be appropriate; avoid coughing, sneezing, or other noises, in order to seek single-minded focus. If one is not familiar with assisted chanting, please also follow along softly.

4. When chanting the Buddha's name, please maintain solemn silence; idle chatter is prohibited. If you wish to discuss other matters, please go elsewhere.

5. Do not burn spirit money or "rebirth money", or smoke, to avoid polluting the air and affecting the chanting of the Buddha's name.

II. Dedication of Merit Text

May this merit be dedicated to XXX (Name of Deceased)

To repay the fourfold profound grace above, and relieve the suffering of the three paths below.

If there are those who see or hear this, may they all give rise to the Bodhi mind.

Living out this one retribution body, may we be born together in the Land of Ultimate Bliss.

All Buddhas of the ten directions and three times, all Bodhisattva-Mahāsattvas.

Mahā-Prajñā-Pāramitā.