临终操作指南（建议收藏）
“生前拥有再多的财产，都比不上死后的一句观音心咒”
“No amount of wealth can compete with a single Mani mantra when dying”
具体要怎么做才能消除死亡的恐怖呢？
Specifically, what can be done to eradicate the fear of death?
对普通人而言，除了平时要经常念佛，为死亡多做准备以外，
For ordinary people, it takes daily recitation practices to prepare well for death.
临终之时，他人的助念和超度也必不可少，
Moreover, it is indispensable to have others assist in deathbed recitations and the ritual of consciousness transference,
有了这样的助缘，解脱的希望会大大增强。藏地也有这种说法：“生前拥有再多的财产，都比不上死后的一句观音心咒。”
which will greatly boost the dying person’s chance to attain liberation.
近几年来，在西方，临终关怀日益成为人们关注的课题。
In recent years, end-of-life care has drawn greater attention in the West.
那木达司曾于1973年创办了临终关怀机构，为癌症、艾滋病晚期患者提供服务。
In 1973, Ram Dass founded hospice facilities to provide services for terminal cancer and AIDS patients.
一次他前往旧金山，为即将死去的布鲁斯，传授自己从《西藏度亡经》中获得的教言：
Once, he went to San Francisco and taught the instructions he learned from The Tibetan Book of the Dead to a dying patient named Bruce,
“不要逃避痛苦，坦承你的过错，学会宁静和安详，慢慢地认知心的本来光明……”
“Escape not from the pains and confess your mistakes; learn to be calm and at peace. Slowly you will recognize the innate luminosity of your mind...”
在这段经文的引导下，布鲁斯因痛苦而扭曲的脸，逐渐缓和下来，在安详中缓缓而去……
Guided by this scriptural passage, Bruce’s twisted, agonized face gradually relaxed, and he made a tranquil and graceful exit.
这样的临终引导，对亡人来讲至关重要。因为在死亡到来之际，一个人若有太大的恐慌，必定会障碍解脱。
To the dying person, such guidance is utterly important, because the overwhelming fear that comes with death will impede liberation.
故汉地的一些法师说，理应心态平静地迎接死亡，把死亡当成出狱、再生、毕业、搬家、换衣、新陈代谢，以此遣除对死亡的过分恐惧。
A Han Dharma teacher taught that, by equating the dying process to being freed from jail, graduating from school, moving to a new place, changing an outfit, or the metabolism of body cells, we will be able to eliminate excessive anxieties and greet the inevitable end calmly and peacefully.
那么，具体要怎么做才能消除死亡的恐怖呢？
Specifically, what can be done to eradicate the fear of death?
对普通人而言，除了平时要经常念佛，为死亡多做准备以外，
For ordinary people, it takes daily recitation practices to prepare well for death.
临终之时，他人的助念和超度也必不可少，有了这样的助缘，解脱的希望会大大增强。
Moreover, it is indispensable to have others assist in deathbed recitations and the ritual of consciousness transference, which will greatly boost the dying person’s chance to attain liberation.
藏地也有这种说法：“生前拥有再多的财产，都比不上死后的一句观音心咒。”
There is a saying in Tibet, “No amount of wealth possessed in life can compete with a single Mani mantra when dying.”
尤其是死亡之际，身体四大紊乱，心识也非常迷乱，人没有自在的能力，单凭一己之力很难渡过难关。
In particular, with the body’s four elements running amok and the mind being utterly chaotic, the dying person can no longer act at will, and it is extremely difficult to make the perilous journey by self-power alone.
纵然平时修行不错，往往也难以将此转为道用，
Whatever good Dharma practice one might have done in life usually turns out to be difficult to apply.
这时候，他人的助念就显得尤为重要。
Hence, it’s crucial to have others offer guiding prayers by the deathbed.
印光大师也说过：“临终助念，犹如懦夫上山，
Venerable Yin Kuang taught, “Recitation assistance for a dying person is like helping someone who is too weak to scale a mountain alone.
自己的力量不足时，幸有旁人前牵后推、左右扶掖，以此之力，便可登峰造极。”
When grabbed by the arm and pushed and pulled by the supporting hands of others, the dying person will be able to reach the zenith of accomplishment.”
怎么样助念呢？
How is recitation assistance at deathbed offered?
一个人将死之前，最好先让他躺成吉祥卧的姿势，
When the end is near, it’s best to let the dying person lie down in the “sleeping lion’s posture.”
莲师曾说：“不仅仅是人，即便是动物以吉祥卧而死去，也绝不会堕入恶趣。”
Guru Padmasambhava says, “Not only humans but also animals will not fall into the lower realms if they have died in the sleeping lion’s posture.”
不过，亡人若因身体痛苦改换卧势，也要任其自然，不可强制。
However, if such posture causes pain in the body, it should not be forced; just follow the dying person’s inclination.
然后，在他的枕边放上转经轮，观想十方诸佛放光加持，
Next, place a prayer wheel near his or her pillow while visualizing the Buddhas of all quarters sending forth their blessings in the form of light beams.
子女和亲友在亡人身边，以悦耳柔和的声音，念“南无（na mó）阿弥陀佛”或“嗡玛尼贝美吽”。
Sons, daughters, relatives, and friends shall gather around the bed and chant “Namo Amitofuo” (“I pay homage to Buddha Amitabha”) or “Om Mani Padme Hum” in soft, melodious tones.
若实在不方便，也可以放一个念佛机在旁边，让亡者一直听闻佛号。
If this cannot be done, place a device that plays these recorded chants near the head of the bed, to let the dying person hear the Buddha’s name chanted all the time.
同时，有条件的话，应于亡人头顶上方，摆设阿弥陀佛的画像、佛经、佛塔，
If it’s possible, arrange Buddha Amitabha’s picture, a scripture, or a stupa above the head of the dying person.
为其供七盏灯，最少也要有一盏。因为亡者步入黑暗恐怖的中阴界后，若有亲人为其供灯，会给他带来光明和安全感。
Relatives or loved ones should also offer seven butter lamps (or at least one), which will provide light and warmth for the deceased on the treacherous, dark path in the bardo.
断气之后，24小时内不要触碰亡者，等身体完全冷却，再去移动或者更衣。
Do not disturb the body for twenty-four hours after breathing stops, and wait until the corpse has turned completely cold before moving it or changing its clothes.
遗体最好在3天内不要火化，在此期间，家人应为亡者一直念佛号。
It’s best not to cremate the body for three days, and during this period, family members should continue chanting the Buddha’s name or,
若懂得其他的助念仪轨，也应尽量念诵；
if they are able, recite a sadhana such as the Liturgy for the Recitation at the Time of Death.*
如果不懂，就一心一意地念佛。
Otherwise, just recite the Buddha’s name single-mindedly.
此外，在四十九天内，每天要为亡者做一件善事，如放生、吃素、供灯、念经等。
In addition, virtuous deeds, such as releasing captured animals, refraining from eating meat, offering butter lamps, reading scriptures, and so on, ought to be performed in the name of the deceased each day for the following forty-nine days.
值得一提的是，亡人在临终时，亲友最好不要在他旁边哭泣，呼喊他的名字。
Friends and relatives must not weep next to the dead body or call his or her name.
《正法念处经》中说：“闻其悲啼哭泣之声，业风吹令生于异处。”
Stations of Mindfulness Sutra says, “Perturbed by the sound of weeping and sobbing, emotional karmic winds can arise and blow the bardo being to an unfortunate realm.”
亡人本来可生于善处，若听到亲人的哭声，很容易产生贪恋、失去正念，最终转生于不好的地方。
That is, a dying person could have been born in higher realms, but upon hearing the crying of loved ones, attachment is aroused and mindfulness is lost, pushing the dying person into unfavorable places.
藏地著名的空行母林萨秋吉，在《中阴游记》中，也描写过亲人哭泣对亡者的影响：
In Journeys to the Bardo, a renowned dakini of Tibet, Chokyi Lingsa, described the untoward effect that can occur when relatives cry over the dead:
有一次，她经历濒死。
Once she had a near-death experience.
当离开了肉体后，她看到身体躺在床上。
She floated out of her body and saw her corpse lying on the bed.
她试图与家人沟通，但他们根本看不到她。
When she attempted to communicate with her family members, none of them could perceive her presence.
她的儿女在哭泣时，她感觉有“脓和血的雹”全部降在身上，引起她剧烈的痛苦。
When her son and daughter cried, she felt like she was being hit by “a hailstorm of blood and pus,” causing her excruciating pain.
当她来到一位为她超度的上师面前，上师安住于心性光明之中，让她感到无比的快乐……
However, arriving in the presence of a master who was performing death rites for her, she felt unspeakable bliss when the master rested his mind in natural luminosity.
所以，亲人或朋友临终时，一定要知道什么对他有利、什么对他不利。
Hence, when our relatives or friends are dying, we should know what is beneficial and what is harmful to them.
哭泣虽说是人之常情，但按照佛教的观点，这会让亡者深受其苦，
Granted, it’s only human to cry over losing them, but from the Buddhist point of view, crying only exacerbates their suffering.
若尽量把哭声变成念佛声，这才是对他最大的利益。
The greatest benefit we can offer them is to replace the sound of weeping with the chanting of Buddha’s name.
*Compiled by Khenpo Sodargye: http://www.khenposodargye.org/2013/10/liturgy-for-the-recitation-at-the-time-of-death/
索达吉堪布《做，才是得到》
Khenpo Sodargye《Achieve by Doing》
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