Benefits of Making Buddha Images

From the Mahayana Sutra of Merits of Making Buddha Images
(A rough English translation)

尔时世尊于僧伽尸道场坐师子座。时诸四众心各念言：“我等愿闻如来演说造像功德。若有众生作佛形象，设不相似，得几所福？”
At that time, the World-Honored One sat on the lion throne at the Sankasya Dharma place. Everyone in the fourfold assembly thought, "We wish to hear the Tathagata expound on the merits of making (Buddha) images. If a sentient being creates a Buddha image, even one that does not have a close likeness (to the Buddha), what merits do they obtain?"

尔时弥勒菩萨摩诃萨知其念，即从座起，偏袒右肩，长跪合掌，白佛言：“世尊！今优陀延王造佛形象，若佛在世、若已涅盘，其有信心能随造者，所获功德，惟愿世尊广说其相！”
At that time, Bodhisattva Mahasattva Maitreya, knowing their thoughts, rose from his seat, bared his right shoulder, knelt with joined palms and said to the Buddha, "World-Honored One! King Udayana has now made a Buddha image. We wish that the World-Honored One will extensively explain the merits attained by faithful beings who follow suit and make Buddha images whether the Buddha is in the world or has entered Parinirvana!"

佛告弥勒菩萨言：“弥勒！谛听，谛听，善思念之！当为汝说。
The Buddha told Bodhisattva Maitreya: "Maitreya! Listen attentively, listen attentively and ponder it well! I shall explain it for you.

若有净信善男子、善女人，于佛功德专精系念，常观如来威德自在，具足十力、四无所畏、十八不共法、大慈大悲、一切智智、三十二种大人之相、八十随形好，一一毛孔皆有无量异色光明，百千亿种殊胜福德庄严成就，无量智慧明了通达，无量三昧、无量法忍、无量陀罗尼、无量神通。
"If a virtuous man or woman of pure faith is attentively mindful of the Buddha's merits, often contemplating the Tathagata's majestic virtues and complete freedom, endowed with the ten powers, the four fearlessness, the eighteen uncommon dharmas, vast loving-kindness and compassion, omniscient wisdom, the thirty-two (major) marks of a noble being, the eighty minor characteristics, limitless light of various colors from each pore, having accomplished and being adorned by hundreds, thousands, hundreds of millions of types of sublime merits, mastered and comprehended limitless wisdoms, limitless samadhis, limitless dharma-acceptance (realisations), limitless dharanis and limitless spiritual penetrations.

如是等一切功德皆无有量，离众过失，无与等者。
"All these merits are beyond measure, free from all faults and unparallelled.

此人如是谛念思惟，深生信乐，依诸相好而作佛像，功德广大，无量无边，不可称数。
"If a person attentively contemplates in this way, generating deep faith and joy and makes a Buddha image according to the various marks and characteristics, their merit is vast, boundless and incalculable.

弥勒！若有人以众杂彩而为缋饰，或复镕铸金、银、铜、铁、铅、锡等物，或有雕刻栴檀香等，或复杂以真珠、螺具、绵绣织成，丹土、白灰、若泥、若木如是等物，随其力分而作佛像，乃至极小如一指大，能令见者知是尊容，其人福报，我今当说。
"Maitreya! If someone uses various colors to paint the image; or casts it by melting gold, silver, copper, iron, lead, tin and so forth; or carves it from sandalwood or other (woods); or weaves it with pearls, shells, or silk embroidery; or use materials such as red earth, white plaster, clay or wood, making a Buddha image within their means, even as minute as the size of a finger, as long as anyone who looks can recognize it as the exalted form (of the Buddha), I will now speak of the resulting merit for such a person.

弥勒！如是之人于生死中虽复流转，终不生在贫穷之家，亦不生于边小国土、下劣种姓、孤独之家，又亦不生迷戾车等，商估、贩赁、屠脍等家，乃至不生卑贱伎巧、不净种族、外道苦行邪见等家，除因愿力并不生彼。
"Maitreya! Though such a person may continue in the cycle of birth and death, they will never be born into a poor family, nor will they be born in small border countries, inferior lineages or isolated families. Also, they will not be born into families like those of mlecchas (barbarians) or those of merchants, traders, butchers etc, nor into families such as those of lowly artisans, impure lineages or ascetic externalists or holding wrong views, unless they aspire to be born there.

是人常生转轮圣王，有大势力种姓之家，或生净行婆罗门，富贵自在、无过失家。
"This person will often be born in the family lineage of a noble Wheel-Turning King, or a family lineage with great power, or into the family of a Brahmin with pure conduct, with wealth, freedom and no faults.

所生之处，常遇诸佛，承事供养。或得为王，能持正法，以法教化，不行非道。或作转轮圣王，七宝成就，千子具足，腾空而行，化四天下，尽其寿命，自在丰乐。
"Wherever they are born, they will constantly encounter Buddhas, serving and making offerings to them. Or they may become kings able to uphold the authentic Dharma, teaching and guiding others with the Dharma, not following wrong paths. Or they may become a noble Wheel-Turning King endowed with the seven treasures, complete with a thousand offspring, travelling through the sky, guiding the (beings of the) four continents and living their lives in freedom and abundant joy.

或作帝释、夜摩天王、兜率天王、化乐天王、他化自在天王，人、天快乐靡不皆受，如是福报相续不绝。
"They may become Lord Sakra or the King of Yama Heaven; Tusita Heaven; Nirmanarati Heaven or Paranirmitavasavartin Heaven. There is no human or heavenly happiness they do not receive and such ripening of their merits continues without an end.

所生之处，常作丈夫，不受女身，亦复不受黄门、二形卑贱之身。
"Wherever they are born, they will always be a man, not taking on a female body, nor the inferior bodies of a pandaka (without sexual capacity) or having the (sexual) characteristics of both genders.

所受之身，无诸丑恶，目不盲眇，耳不聋聩，鼻不曲戾，口不㖞斜，唇不下垂，亦不皱涩，齿不疏缺，不黑不黄，舌不短急，项无瘤瘿，形不伛偻，色不斑驳，臂不短促，足不癵跛，不甚瘦，不甚肥，亦不太长，亦不太短，如是一切不可喜相悉皆无有。
"The bodies they receive will be free from ugliness. Their eyes will not be blind or impaired; ears free from deafness; nose not malformed; mouth not crooked or skewed; lips not drooping, wrinkled or dry. Their teeth will not have gaps, be black or yellow; their tongue will not be short or stiff; their neck without tumors, goiters or swellings; their posture will not be bent or hunched; their complexion not blotchy with marks; their arms not short or stunted; their feet not deformed or lame. They will not be too thin or too fat, nor too tall or too short. All such undesirable characteristics will be completely absent.

其身端正，面貌圆满，发绀青色，软泽光净，唇如丹果，目若青莲，舌相广长，齿白齐密，发言巧妙，能令闻者无不喜悦。
"Their bodies will be upright, their faces full and round, their hair bluish-black, soft, glossy, and pure. Their lips will be like a red fruit; their eyes like blue lotuses; their tongues broad and long; their teeth white, even and closely spaced. Their speech will be eloquent and sublime, bringing happiness to all who hear it.

臂肘佣长，掌平且厚，腰髀充实，胸臆广大，手足柔软如兜罗绵，诸相具足无所缺减，如那罗延天有大筋力。
"Their arms and elbows will be long and well proportioned; their palms are even and full; their waist and thighs are full and well developed; their chests are broad. Their hands and feet will be as soft as Tula cotton and all physical traits will be perfect with nothing lacking. They will have immense physical strength like the deva Narayana.

弥勒！譬如有人堕圊厕中，从彼得出，刮除粪秽，净水洗沐，以香涂身，着新洁衣。如是此人比在厕中犹未得出，净秽香臭相去几何？”
"Maitreya! Suppose a person falls into a latrine, manages to get out of it, scrubs off the feces and filth, bathes in clean water, anoints their body with fragrance and puts on new, clean clothes. Compared to when this person was still in the latrine and had not yet gotten out, is there (now) a difference in this person’s cleanliness and smell?"

“此事悬隔，无有等倍。”
(Maitreya Bodhisattva:) "The difference is immense, there is no comparison."

“弥勒！若有人于生死中，能发信心造佛形象，比未造时相去悬隔，亦复如是。
"Maitreya! If someone in the cycle of birth and death can generate faith and make a Buddha image, compared to before they made the image, the difference between (before and after making the image) is just like this (analogy above).

当知此人在在所生净除业障，种种伎术无师自解。虽生人趣，得天六根；若生天中，超越众天。
"Know that wherever this person is born, their karmic obscurations are purified, they learn various skills naturally without being taught. Though born in the human realm, they possess the six faculties of devas; if born in heaven, they surpass the multitude of devas.

所生之处无诸疾苦，无疥癞，无痈疽，不为鬼魅之所染着。
"Wherever they are born, they are free from illness, free from scabies, skin ailments, carbuncles, and inflammatory swellings, and they are not afflicted by spirits.

无有癫狂、干消等病，疠疟、症瘕、恶疮、隐疾、吐痢无度、饮食不消、举体酸疼、半身痿躄如是等病，四百四种，皆悉无有。
"They have no diseases like insanity, wasting away, fevers (from malaria or pestilence/epidemics), abdominal tumors, malignant sores, hidden ailments, excessive vomiting or diarrhea, indigestion, pain all over the body, or paralysis. They will have none of the four hundred and four kinds of illness.

亦复不为毒药、兵仗、虎、狼、师子、水、火、怨贼如是横缘之所伤害，常得无畏，不犯诸罪。
"Furthermore, they are not harmed by adverse conditions such as poison, wars, conflicts, tigers, wolves, lions, water, fire or wicked thieves. They are often fearless and do not commit all non-virtues.

弥勒！若有众生宿造恶业，当受种种诸苦恼事，所谓枷锁杻械，打骂烧炙，剥皮拔发，反系高悬，乃至或被分解支节，若发信心，造佛形象，如是苦报皆悉不受。
"Maitreya! If sentient beings have created negative karma in the past and should undergo various mental sufferings—such as being put in shackles and fetters (various restraints), beaten, verbally abused, burned, flayed, having hair pulled out, suspended upside-down or even having their limbs dismembered—if they generate faith and make a Buddha image, they will not suffer any of these painful retributions.

若寇贼侵扰，城邑破坏，恶星变怪，饥馑疾疫如是之处，不生其中。若言生者，斯则妄说。”
"They will not be born in places troubled by bandits, cities laid to waste, where there are strange anomalies from evil stars, famine or pestilence. Saying that they would be born (in such places) is false speech."

尔时弥勒菩萨摩诃萨复白佛言：“世尊！如来常说善、不善业皆不失坏。若有众生作诸重罪，当生卑贱种姓之家，贫穷疾苦，寿命夭促，后发信心，造佛形象。此众罪报为更当受、为不受耶？”
Then, the Bodhisattva Mahasattva Maitreya asked the Buddha another question, "World-Honored One! The Tathagata always says that virtuous and non-virtuous karmas are never lost or destroyed. If sentient beings commit heavy non-virtues and are to be born into lowly castes (family lineages), suffering poverty, illness and premature death, but later generate faith and make a Buddha image, will they still experience the fruitions of these negative karma, or will they not?"

佛告弥勒菩萨言：“弥勒！汝今谛听，当为汝说！若彼众生作诸罪已，发心造像，求哀忏悔，决定自断，誓不重犯，先时所作皆得销灭。我今为汝广明此事。
The Buddha told Bodhisattva Maitreya: "Maitreya! Listen attentively now and I shall explain it to you! If those sentient beings, having committed various non-virtues, give rise to the intention of making an image, beg for repentance and decide to stop committing the non-virtue, vowing not to commit it again, then all their past actions will be completely purified. I shall now elaborate and clarify this matter for you.

弥勒！譬若有人宿行悭吝，以是缘故，受贫穷苦，无诸财宝，资用匮乏，忽遇比丘先入灭定，从定初起，即以饮食恭敬奉施，此人施已永舍贫穷，凡有所须悉如其意。
"Maitreya! Suppose someone was stingy in the past. Due to this, they suffer from poverty, lacking wealth, precious treasures and resources. Suppose they suddenly encounter a Bhikshu who previously entered the samadhi of cessation. Just as this Bhikshu arises from samadhi, this person respectfully offers him food and drink. After making this offering, this person leaves poverty behind forever and whatever they need will be fulfilled according to their wishes.

弥勒！彼贫穷人先世恶业，及所得报今何在耶？”
"Maitreya! Where have the past negative karmas and their fruition for that poor person gone to now?"

弥勒菩萨言：“世尊！由施食故，先世恶业皆悉灭尽，永离贫穷，大富充足。”
Bodhisattva Maitreya said, "World-Honored One! Because of offering the food, the past negative karmas have been completely purified. They leave poverty behind forever and become prosperous."

佛言：“弥勒！如汝所言，当知此人亦复如是。由造像故，彼诸恶业永尽无余，所应受报皆不复受。
The Buddha said, "Maitreya! Just as you have said, know that the person (who makes Buddha images) is also like this. Negative karmas are forever extinguished without any remainder due to making an image and the result that should ripen on them will not be experienced.

弥勒！业有三种：一者、现受；二者、生受；三者、后受。此三种业中，一一皆有定与不定。若人信心造佛形象，唯现定业少分容受，余皆不受。”
"Maitreya! Karma has three types: first, experienced in the present life; second, experienced in the (next) life; third, experienced in subsequent lives. Among these three types of karma, there are both fixed and unfixed karmas. If a person makes a Buddha image with faith, they only undergo (the ripening of) a small portion of the fixed karma in the present life, and they will not experience the rest (of the karma)."

尔时弥勒菩萨摩诃萨复白佛言：“世尊！如来常说有五种业最为深重，决定堕于无间地狱，所谓杀父、害母、杀阿罗汉、以恶逆心出佛身血、破和合僧。若有众生先作此罪，后于佛所生净信心，造佛形象，此人为更堕于地狱、为不堕耶？”
At that time, Bodhisattva Mahasattva Maitreya again said to the Buddha, "World-Honored One! The Tathagata always says that there are five types of karma that are the heaviest, definitely causing one to fall into the Avici Hell, namely: killing one's father, harming one's mother, killing an Arhat, causing the Buddha to bleed with a wicked mind and causing a division in the harmony of the Sangha. If a sentient being previously committed these offenses, but later generates pure faith in the Buddha and makes a Buddha image, will this person still fall into the hell realms or not?"

佛告弥勒菩萨言：“弥勒！我今为汝重说譬喻：如或有人手执强弓，于树林间向上射叶，其箭彻往，曾无所碍。
The Buddha told Bodhisattva Maitreya, "Maitreya! I will now give you another analogy. It is like someone holding a strong bow and shooting upwards at a leaf in the forest, the arrow pierces right through with no obstruction.

若有众生犯斯逆罪，后作佛像，诚心忏悔，得无根信，我想微薄，虽堕地狱还即出离，如箭不停，此亦如是。
"If a sentient being commits these heinous offenses, but later makes a Buddha image, sincerely repents, attains faith that is not based on previous roots (of virtues) and their egoistic thinking lessens, even if they fall into the hell realms, they will immediately emerge from it, just like the arrow (in the analogy) that will not stop (in the mid-air, but immediately fall). It is also like this (analogy).

又如比丘得神足通，从海此岸到于彼岸，周旋四洲，无能碍者。此人亦尔，由先所犯暂堕地狱，非彼宿业所能为碍。”
"Or it is like a Bhikshu who attains the miraculous power of swift foot. He goes from this shore of the ocean to the other shore, circling the four continents with no one able to obstruct him. This person is also like that —they momentarily fall into hell due to past offenses but their past karma cannot obstruct them."

尔时弥勒菩萨摩诃萨复白佛言：“世尊！诸佛如来是法性身，非色相身。若以色相为佛身者，难陀比丘与转轮圣王皆应是佛，以悉具有诸相好故。
At that time, Bodhisattva Mahasattva Maitreya again said to the Buddha, "World-Honored One! All Tathagatas possess the body of Dharmata, not a body of physical form. If the physical form was the Buddha's body, then Bhikshu Nanda and the Wheel-Turning King would both be Buddhas as they are fully endowed with the major and minor marks (that a Buddha has).

或有众生坏佛法身，法说非法，非法说法，后发信心而造佛像，此之重罪为亦销灭、为不得灭？”
"If there are sentient beings who distort the substance of the Buddhadharma— declaring the Dharma to be non-Dharma and the non-Dharma to be Dharma—but later generate faith and make a Buddha image, is this heavy offense also extinguished or not?"

佛告弥勒菩萨言：“弥勒！若彼众生法说非法，非法说法，唯以口言而不坏见，后生信乐，造佛形象，此先恶业但于现身，而受轻报，不堕恶道，然于生死未即解脱。”
The Buddha told Bodhisattva Maitreya, "Maitreya! If sentient beings declare the Dharma to be non-Dharma and non-Dharma to be Dharma, doing so only with spoken words but not with perverted views, and later generate faith and joy, making a Buddha image, this past negative karma will only result in a light ripening in the present body. They will not fall into the lower realms, however they are not close to liberation from birth and death."

尔时弥勒菩萨摩诃萨复白佛言：“世尊！若有人盗佛塔物、盗僧只物，四方僧物、现前僧物，自用与人，如己物想。
At that time, Bodhisattva Mahasattva Maitreya again said to the Buddha: "World-Honored One! Suppose someone steals property belonging to the Buddha-stupa or Sangha; or considers the property of the Sangha of the four directions or the present Sangha as their own, using it for themselves or giving it to others.

世尊常说用佛塔物及僧物者其罪甚重，然彼众生作是罪已，深自悔责，起净信心而造佛像，如是等罪为灭不耶？”
"The World-Honored One always says that misappropriating the property of the Buddha-stupa or Sangha is an extremely heavy negative karma. However, if those sentient beings who committed this offense, deeply feel repentance and self-reproach, generate pure faith and make a Buddha image, are such offenses extinguished or not?"

佛告弥勒菩萨言：“弥勒！若彼众生曾用此物，后自省察，深怀愧悔，依数酬倍，誓更不犯。
The Buddha told Bodhisattva Maitreya, "Maitreya! That is if those sentient beings previously used such property but later examine themselves, feel deep shame and repentance, compensate (multiple) times the amount taken and vow not to commit this offense again.

我今为汝说一譬喻：如有贫人，先多负债，忽遇伏藏，得无量宝，还其债已，长有余财。当知此人亦复如是，酬倍彼物，又造佛像，免诸苦患，永得安乐。”
"I will now give you an analogy. It is like a poor person who previously incurred many debts but suddenly encounters a hidden treasure, acquiring vast wealth. After repaying his debts, he continues to have abundant wealth left over. Know that this person (who created the heinous karma of stealing sangha property) is also like this; having compensated multiple times for that property (taken) and made a Buddha image, they avoid all suffering and problems, attaining peace and joy thereafter."

尔时弥勒菩萨摩诃萨复白佛言：“世尊！如佛所说于佛法中，犯波罗夷不名为生。或复有人作斯罪已，发心忆念诸佛功德而造佛像，于佛法中得再生不？又于今生、第二、第三、第四生中获证法不？”
At that time, Bodhisattva Mahasattva Maitreya again said to the Buddha, "World-Honored One! The Buddha has said that one who commits a Parajika (defeat) offense in the Buddhadharma is not considered 'alive' (ie, expelled from the sangha community). If someone has committed this offense but recollects the Buddhas’ qualities and makes a Buddha image, can they be 'born again' in the Buddhadharma? Can they attain realization of the Dharma in this life, in the next life, or in the subsequent third or fourth life?"

佛告弥勒菩萨言：“弥勒！譬如有人身被五缚，若得解脱，如鸟出网，至无碍处。
The Buddha told Bodhisattva Maitreya: "Maitreya! It is like a person whose body is bound by five restraints. If they attain liberation, they are like a bird escaping a net, reaching a place without obstacles.

此人亦尔，若发信心，念佛功德而造佛像，一切业障皆得销除，于生死中速出无碍。
"Such a person (who commits the parajikas) is similar. If they generate faith, recollect the Buddha's qualities and make a Buddha image, all karmic obscurations are entirely purified, they swiftly depart from the cycle of birth and death without hindrance.

弥勒当知！乘有三种，所谓声闻乘、独觉乘及以佛乘。此人随于何乘而起愿乐，即于此乘而得解脱。
"Maitreya, know this! There are three vehicles, namely, the Sravaka vehicle, the Pratyekabuddha vehicle and the Buddha vehicle. Depending on which vehicle this person aspires for, they will attain liberation in that very vehicle.

若但为成佛，不求余报，虽有重障而得速灭，虽在生死而无苦难，乃至当证无上菩提，获清净土，具诸相好，所得寿命常无有尽。”
"If they only seek to become a Buddha and seek no other karmic rewards, even if they have heavy karmic obstacles, these karmas will be swiftly extinguished. Although they are in the cycle of birth and death, they will have no suffering or hardship until they realize the unsurpassed Bodhi (enlightenment), attain a pure land and possess all major and minor marks. Their lifespan is eternal and limitless."

尔时会中有未发大乘心者，皆生疑念：“如来过去为造佛像、为不作耶？设若作者，云何寿命而有限极，有病有苦？所居国土多诸秽浊，不得清净？”
At that time, some in the assembly who had not yet generated the Mahayana mind developed doubts, "Did the Tathagata make Buddha images in the past? If he did make them, why is his lifespan limited, why does he have illness and suffering? Why is the world he is dwelling in filled with filth and impurity, why is (this world) not purified?"

时波斯匿王承佛威神，即从座起，长跪合掌，白佛言：“世尊！我见如来诸根相好，及以种族皆悉第一，其心决定，无有所疑。
Then King Prasenajit, relying on the Buddha's majestic spiritual power, rose from his seat, knelt with joined palms and said to the Buddha, "World-Honored One! I see that the Tathagata's (sense) faculties, marks and (family) lineage are all supreme. My mind is resolute and I have no doubts.

然佛世尊曾于一时，被佉陀罗木刺伤其足；又于一时遇提婆达多推山迸石，伤足出血；昔复一时唱言有病，命遣耆婆调下痢药；又一时中曾患背痛，令摩诃迦叶诵七菩提分，所苦得除；复于一时曾有所患，使阿难陀往婆罗门家，乞求牛乳；往复一时于婆罗村中，三月安居唯食马麦；复曾一时乞食不得，空钵而还。
“However, the Buddha, World-Honored One, once had his foot pierced and wounded by a khadira wood splinter. At another time, Devadatta causing a rockslide at the mountain, injuring the Buddha’s foot and causing bleeding. In the past, the Buddha declared he was ill and sent for Jivaka to prepare medicine for diarrhea. And another time, the Buddha suffered from back pain and told Maha-Kasyapa to recite the Seven Factors of Awakening, whereupon the pain was removed. Again, at another time, the Buddha suffered from an ailment and sent Ananda to a Brahmin's house to beg for cow's milk. Also, in the past, during a three-month summer retreat in a Brahmin village, the Buddha only ate horse fodder. Then, at another time, The Buddha was unable to obtain alms and returned with an empty bowl.

如世尊言：‘若有人作佛像者，所有业障皆得除灭，离众苦恼，无诸疾病。’世尊往昔为曾作像、为不曾作？若于昔时作佛像者，何因而有如是等事？”
“As the World-Honored One said, ‘Anyone who makes a Buddha image eliminates all their karmic obscurations, are freed from various afflictions and have no illness.' Did the World-Honored One make images in the past or not? If he did make Buddha images in the past, for what reason do such events occur?"

佛告波斯匿王言：“谛听，谛听，善思念之！当为大王分别解说。
The Buddha told King Prasenajit, "Listen attentively, listen attentively and ponder it well! I shall explain it for the Great King one by one.

大王！我于往世为求菩提，以众宝、栴檀、彩画等事而作佛像，过此会中人、天之数。
“Great King! In past lives, in order to seek enlightenment, I made Buddha images using various precious treasures, sandalwood, paintings and other means. (The number of these images) exceeds the number of humans and devas in this assembly.

以斯福故，虽在生死未尽诸惑，然所受身坚如金刚，不可损坏。
Due to this merit, even though I was in the cycle of birth and death and had not completely ended all delusions, my bodies (in each birth) were as solid as vajra and resistant to harm.

大王！我念过去于无量劫生死之中造佛形象，尔时尚有贪、嗔等无量烦恼而共想应。然未曾于一念之间以罪业故，有四大不调及恶鬼神诸少病苦，所须之物莫不充备，况我于今已得阿耨多罗三藐三菩提，而有如是不如意事！
Great King! I recall that I made Buddha images for innumerable eons while in samsara; in those times I still had countless afflictions like desire and anger, yet not even for a single moment did I suffer from the slightest sickness through the ripening of negative karma, which arose from the imbalances of the four elements or (being harmed by) evil devas or spirits. Everything I needed was abundantly provided. How much more so now that I have attained Anuttara-samyak-sambodhi (unsurpassed perfect Buddhahood), how could there be such unpleasant situations?

大王！若我昔时曾作佛像，今有残业受斯报者，我复云何作无畏说，言造佛像决定能尽诸恶业耶？
“Great King! If I had made Buddha images in the past and still experienced the ripening of residual negative karma, how could I fearlessly proclaim that making Buddha images can definitely purify all negative karma entirely?

大王！我于过去给施无量饮食、财宝，云何今时乞求不得，而食马麦？傥今此事而有实者，云何我于无量经中种种赞叹檀波罗蜜，说其福业终不虚也？
“Great King! In the past, I gave away immeasurable amounts of food and wealth; how could I now be unable to obtain alms and have to eat horse fodder? If this is actually true, how could I praise the Paramita of Generosity in many sutras in various ways, saying that its meritorious karma will ultimately never be in vain?

大王！我是真实语者，不诳语者。我若欺诳，况余人乎！
“Great King! I am one who speaks the truth, not one who deceives. If even I were to be deceptive, how much more so for others!

大王！我已久断一切恶业，能舍难舍，能行难行，所舍身命过百千亿，已造无量诸佛形象，已悔无量诸罪恶业，岂得有斯毁伤、病苦、食啖马麦、饥渴等事？
“Great King! I have long severed all negative karmas. I am able to give up what is hard to give up. I am able to do what is hard to do. The bodies and lives I have sacrificed exceed hundreds, thousands or hundreds of millions. I have already made countless images of Buddhas and repented of countless numbers of all negative karmas. How could there be occurrences such as injuries, sickness, eating horse fodder, hunger or thirst for me?

若曾得胜果，今还退失，何假劝修此众福善？
“If one attains supreme realisation only to lose it later, what is the point of pretentiously exhorting people to cultivate these many merits and virtues?

大王！诸佛如来常身、法身，为度众生故现斯事，非为实也！伤足、患背、乞乳、服药，乃至涅盘，以其舍利分布起塔，皆是如来方便善巧，令诸众生见如是相。
“Great King! All Tathagatas possess the permanent body or Dharmakaya. To liberate sentient beings, they manifest these incidents — they are not real! Injuring the foot, suffering back pain, begging for milk, taking medicine and so forth till manifesting parinirvana, distributing relics and building stupas—these are the Tathagata's skilful means so that sentient beings see these appearances.

大王！我于世间现于如是众患事者，欲示众生业报不失，令生怖畏，断一切罪，修诸善行，然后了知常身、法身寿命无限，国土清净。
“Great King! I manifest these various sufferings in the world to show sentient beings that cause-and-effect never fails. It teaches them to fear (karmic retribution), stop all non-virtue and cultivate all virtues. Eventually, they comprehend that the permanent body or Dharmakaya has an infinite lifespan and that this world is pure.

大王！诸佛如来无有虚妄，纯一大悲，智慧善巧，故能如是种种示现。”
“Great King! All Tathagatas do not speak falsehood, they are only great compassion, wisdom and skilful means, which is why they are able to manifest in various ways like this."

是时波斯匿王闻此说已，欢喜踊跃，与无量百千众生，皆发阿耨多罗三藐三菩提心。
Having heard this explanation, King Prasenajit rejoiced with great delight, and together with countless hundreds of thousands of sentient beings, generated the mind for Anuttara-samyak-sambodhi (surpassed perfect Buddhahood).

尔时弥勒菩萨摩诃萨复白佛言：“世尊！有诸女人志意狭小，多怀嫉恚，轻薄谄曲，有恨不舍，知恩不报，设求菩提莫能坚守，常欲诳惑一切众生，亦复为他之所诳惑。
At that time, Bodhisattva Mahasattva Maitreya again said to the Buddha, "World-Honored One! There are women with narrow minds. They often harbor jealousy and anger, are frivolous, fawning and pretentious, hold grudges and do not repay kindness shown to them. Even if they seek Bodhi, they do not keep up a firm resolve. They often mislead all sentient beings and are in turn misled by others.

世尊！若此女人造佛形象，如是诸业得除灭不？当来得作勇健丈夫，求佛果不？得作知恩报恩人不？得具智慧大慈悲不？于生死法能厌离不？除因愿力得更不受女人之身，如瞿昙弥及佛母摩耶夫人不？”
“World-Honored One! If this woman makes a Buddha image, are all these karmas purified or not? Will she become a brave and strong man in future to seek Buddhahood? Will she become a person who feels gratitude and repays kindness? Will she possess wisdom and great compassion? Will she feel revulsion for samsara? Unless she aspires to be a woman- like Gautami and the Buddha's mother, Lady Maya, did— will she no longer be reborn in the female form?"

佛告弥勒菩萨言：“弥勒！若有女人能造佛像，永不复受女人之身。设受其身，则为女宝，尊胜第一。
The Buddha told Bodhisattva Maitreya, "Maitreya! If a woman can make a Buddha image, she will never be born in a female body again. If she does get such a body, she will be a ‘treasure’ among women, supreme and foremost.

然诸女人有五种德，此女所得出过诸女。何等为五？一者、生孕子息；二者、种族尊贵；三者、禀性贞良；四者、质相殊绝；五者、姿容美正。
“Furthermore, women have five qualities and what this woman obtains will surpass all other women. What are the five? First, giving birth to offspring; second, a noble lineage; third, a chaste and virtuous character; fourth, with outstanding physical characteristics; fifth, a beautiful and well-proportioned form.

弥勒！一切女人有八种因缘，恒受女身。云何为八？一者、爱好女身；二者、贪着女欲；三者、口常赞美女人容质；四者、心不正直，覆藏所作；五者、厌薄自夫；六者、念重他人；七者、知人有恩而已背逆；八者、邪伪庄饰，欲他迷恋。
“Maitreya! All women have eight causal-conditions for always being reborn in a female body. What are the eight? First, being fond of a female body; second, being attached to female desires; third, constantly praising women's looks verbally; fourth, having a mind that is not upright, hiding what one has done; fifth, resenting and belittling one's husband; sixth, longing heavily for others; seventh, knowing someone has shown kindness but going against them; eighth, beautifying one’s looks in a wicked and deceptive manner, wanting to make others infatuated.

若能永断如是八事，而造佛像，乃至成佛，常作丈夫，更受女身无有是处。
“If one can permanently stop these eight behaviors and make a Buddha image, one will be born as a man right until attaining Buddhahood; there is no possibility of taking on a female body again.

弥勒！有四种因缘，令诸男子受女人身。何等为四？一者、以女人声，轻笑唤佛及诸菩萨一切圣人；二者、于净持戒人，以诽谤心说言犯戒；三者、好行谄媚，诳惑于人；四者、见他胜己，心生嫉妒。
“Maitreya! There are four causal-conditions that make men be reborn in a female body. What are the four? First, using a woman's voice to frivolously or jokingly address the Buddhas-Bodhisattvas and all holy beings; second, saying that pure precept-holders have violated the precepts with an intention to slander; third, liking to ingratiate oneself with others or pretentiously deceiving them; fourth, being jealous of others who are better than oneself.

若有丈夫行此四事，命终之后必受女身，复经无量诸恶道苦。若深发信心，悔先所作而造佛像，则其罪皆灭，必更不受女人之报。
“If a man does these four things, he will inevitably take on a female body after this life ends and will further undergo limitless suffering in the lower realms. If he generates deep faith, repents his past actions and makes a Buddha image, his offenses will be entirely extinguished and he will definitely not suffer the retribution of being reborn in a female body again.

弥勒！有四种因缘，令诸男子受黄门身。何等为四？一者、残害他形，乃至畜生；二者、于持戒沙门嗔笑、谤毁；三者、情多贪欲，故心犯戒；四者、亲犯戒人，复劝他犯。
“Maitreya! There are four causal-conditions that make men receive the body of a pandaka (ie, sexually incapable). What are the four? First, harming the bodies of others, even animals; second, angrily jeering at or slandering Sramanas who uphold the precepts; third, being full of greed and desire, the mind therefore violating the precepts; fourth, associating with precept-breakers and urging other people to violate precepts.

若有男子先行此事，后起信心造佛形象，乃至成佛不受斯报，常作丈夫，诸根具足。
“If a man previously did these things, but later generates faith and makes a Buddha image, he will not suffer this karmic ripening until he attains Buddhahood. He will always be a man with perfect (sense) faculties.

弥勒！有四种业，能令丈夫受二形身，一切人中最为其下。何等为四？一者、于尊敬所而有烝秽；二者、于男子身非处染着；三者、即于自己而行欲事；四者、炫卖女色而与他人。
“Maitreya! There are four karmas that cause a man to receive a body with the (sexual) characteristics of both genders, which is the lowest (type of body) among all humans. What are the four? First, having sexual misconduct with those who should be respected; second, defiling a male body (through intercourse) via an improper part; third, performing lustful acts on oneself; fourth, peddling female charms to others (ie, pimping).

若有众生曾行此事，深自咎责，悔先所犯，起净信心，造佛形象，乃至成佛不受此身。
“If sentient beings previously committed these acts but deeply censure themselves, repent their past offenses, generate pure faith and make a Buddha image, they will not be reborn in such a body until they attain Buddhahood.

弥勒！复有四缘，令诸男子其心常生女人爱欲，乐他于己行丈夫事。何等为四？一者、或嫌或戏谤毁于人；二者、乐作女人衣服庄饰；三者、于亲族女行淫秽事；四者、实无胜德妄受其礼。
“Maitreya! There are also four conditions that cause men to constantly give rise to a woman's lust in their mind, delighting in others performing the acts of a husband towards them. What are the four? First, slandering and disparaging others out of dislike or for fun; second, enjoy wearing women's clothing and adornments; third, committing incestuous acts with female relatives; fourth, accepting undeserved respect or reverence (from others) without truly possessing superior virtue.

以此因缘，令诸丈夫起于如是别异烦恼。若悔先犯，更不造新，心生信乐，作佛形象，其罪既灭，此心亦息。
“Due to these conditions, men generate various afflictions. If they repent past offenses, do not create new ones, generate faith and joy in their hearts and make a Buddha image, their offenses will be extinguished and these thoughts will also cease.

弥勒！有五种悭，能坏众生。何等为五？一者、悭惜所住邻邑，由此当于旷野中生；二者、悭惜所居宅宇，当作蛊身，恒居粪秽；三者、悭惜端正好色，当感丑恶、不如意形；四者、悭惜所有资财，当受贫穷，衣食乏少；五者、悭惜所知之法，当有顽钝畜生等报。
“Maitreya! There are five kinds of stinginess that ruin sentient beings. What are the five? First, being stingy regarding one's neighboring territory; one will be born in the wilderness. Second, being stingy regarding one's house; one will be born as an insect, constantly living in filth. Third, being stingy regarding one’s beautiful appearance or good looks; one will receive the result of an ugly and unpleasant form. Fourth, being stingy regarding one's wealth and assets; one will suffer poverty, lacking food and clothing. Fifth, being stingy regarding the Dharma one knows; one will suffer retributions such as being a dull and slow-witted animal.

若悔己先业，造佛尊仪，则永离悭心，无前所受。
“If they repent their past karma and make a Buddha image with a dignified bearing, they will forever be freed from the mind of stinginess and not experience the aforementioned retributions.

弥勒！复有五缘，令诸众生生边夷之处及无佛法时。何者为五？一者、于三宝良田不生净信；二者、背实亏理，妄行教诫；三者、不如理实而有教授；四者、破和合僧，令成二部；五者、极少乃至破二比丘，令不和合。
“Maitreya! There are also five conditions that cause sentient beings to be born in outlying lands (where the Buddhadharma is absent) or in times when there is no Buddhadharma. What are the five? First, not generating pure faith in the excellent field of the Three Jewels; second, turning against truth without good reason, recklessly instructing others; third, giving teachings that do not accord with reality; fourth, causing a division in the harmony of the Sangha (community), splitting it into two factions; fifth, causing a rift between as few as two Bhikshus.

若永断斯业，造佛形象，则常遇佛兴，恒闻法要。
“If one gives up creating such karmas for good and makes a Buddha image, one will constantly encounter times when the Buddhadharma prosper and always listen to the essence of Dharma teachings.

弥勒！众生复有五种因缘，常被于人之所厌逐，乃至至亲亦不喜见。云何为五？一者、两舌；二者、恶口；三者、多诤；四者、多嗔；五者、巧说相似之言，以行诽谤。
“Maitreya! Sentient beings also have five causal-conditions that make them constantly disliked and driven away by people, so much so that even their closest relatives do not like to see them. What are the five? First, divisive speech; second, harsh speech; third, argumentative speech; fourth, much anger; fifth, slyly speaking disguised words in order to slander others.

后若发心造佛形象，悔先恶业，誓不重作，其所作罪并得除灭，为一切人之所爱敬。
“If they later generate the mind to make a Buddha image, repent their past negative karmas and vow not to repeat them, the offenses they committed will be completely distinguished and they will be loved and respected by all people.

何以故？诸佛有无量无边胜福德故、无量无边大智慧故、无量无边三昧解脱等种种希有功德法故。
“What is the reason (that making Buddha statues have such benefits)? It is because all Buddhas possess boundless supreme merits, boundless great wisdom and boundless samadhis, liberations and all kinds of rare qualities.

善男子！假使有人以三千大千国土抹为微尘。复碎彼尘，一一尘分等彼三千大千国土微尘之数，有如是等碎微尘数三千大千国土。
“Virtuous man! Suppose someone were to grind the entire billion-fold universe into fine dust. These dust particles are further broken down such that each dust particle is divided into as many sub-particles as equalling the number of dust particles of that billion-fold universe, and there are billion-fold universes equal in number to these shattered dust sub-particles.

设复有人取一碎尘，以神通力往于东方，一刹那顷过彼所碎微尘数三千大千国土。第二、第三，后后刹那皆亦如是，乃至终彼碎尘数劫，彼诸劫中所有刹那，一一刹那各为一劫，经尔许劫，刹那刹那皆度如前碎微尘数三千大千国土。
“Suppose further that someone takes one broken-down dust sub-particle and used his spiritual power to go in the eastern direction, passing over billion-fold universes equal in number to the broken-down dust sub-particles in a single instant. In the second, third and each subsequent instant, the same happens, up until the end of eons equal in number to the broken-down dust sub-particles. Taking every instant in those eons as an entire eon itself, through that many eons, the billion-fold universes traversed in each instant are equal in number to the broken-down dust particles as described before.

如是毕已，乃下此尘。是人还来，更取一尘，复往东方过前一倍，下尘而返，至第三尘，倍于第二。如是次第转倍于前，乃至尽此碎微尘数。如说东方，南、西、北方皆亦如是。是人四方所经之处，一切国土尽抹为尘。
“When this is completed, they then drop this one (sub-)particle of dust. This person returns, takes another (sub-)dust particle, goes eastward again, passing double the previous distance, drops the (sub-)dust particle and returns. For the third particle, he doubles the distance for the second (sub-)particle. In this sequential manner, doubling the previous (distance) each time, until all these shattered dust particles are exhausted. As described for the East, (he traverses the) South, West, and North (directions) in the same manner. The lands that this person has passed through in the four directions are grounded to dust.

此诸微尘，一切众生共校计筹量，容可知数，于如来身一毛孔分所有功德不可知也！
“If all sentient beings came together to calculate and measure all these dust particles, it might be possible to know their number but the merits contained in a single pore of the Tathagata's body cannot be known!

何以故？诸佛如来所有功德无有限量，不思议故。
“Why is this so? It is because the qualities of all Tathagatas are limitless and inconceivable.

善男子！假使如前微尘等数舍利弗等所有智慧，不及如来一念之智。
“Virtuous man! Suppose the wisdom of Shariputra and others were multiplied by a factor equal to the dust particles mentioned before, this combined wisdom still would not equal the wisdom within a single thought of the Tathagata.

何以故？如来于念念中，常能出现过前尘数三昧、解脱、陀罗尼等种种无量胜功德故，诸佛功德一切声闻、辟支佛，于其名字亦不能知。
“Why? The reason is that, in each thought, the Tathagata can often manifest limitless supreme qualities such as samadhis, liberations and dharanis exceeding the number of dust particles previously mentioned. All Sravakas and Pratyekabuddhas also do not know the names of all the qualities of all Buddhas,.

是故若有净信之心，造佛形象，一切业障莫不除灭，所获功德无量无边，乃至当成阿耨多罗三藐三菩提，永拔众生一切苦恼。”
“Therefore, if one makes a Buddha image with a mind of pure faith, all karmic obscurations are eliminated without exception and the merits obtained are immeasurable and boundless, ultimately leading to the attainment of Anuttara-samyak-sambodhi (Unsurpassed Perfect Buddhahood), uprooting the afflictions of sentient beings permanently."

佛说此经已，弥勒菩萨及三十三天、优陀延王，一切世间天、人、阿修罗、乾闼婆等，闻佛所说，皆大欢喜，信受奉行。
After the Buddha spoke this sutra, Bodhisattva Maitreya, (the devas in the) Heaven of the Thirty-Three, King Udayana and all the devas, humans, Asuras, Gandharvas, and others in the world, having heard what the Buddha said, rejoiced greatly. They faithfully accepted the teaching and put it into practice.

Amitabha will make arrangements

Dharma Master Daozheng

One afternoon, I went to the Dalin Tzu Chi Hospital to visit the sister of a Buddhist society member along with a group of professors and students from the National Taiwan University’s Buddhist Society. Our group intended to go to the "Surgical Intensive Care Unit." However, just as we were about to take the elevator, we saw that the floor in front of it was being washed and was covered in soap suds. So, we changed our route and took another elevator. The correct button was pressed but when the elevator doors opened, it was the terminal cancer ward.

Knowing that this ward was usually not open to visitors, I did not dare to enter. We took another elevator, again pressing the button for the surgical department. Strangely enough, when the doors opened, it was again the terminal cancer ward.

The third time, the same thing happened. This time, however, there were Tzu Chi volunteers waiting outside the elevator with warm smiles. They invited us to watch their sign-language performance for the terminal cancer patients, with the title "Spreading Love to the World". Finding it hard to decline such a warm invitation, we accepted and took our seats to learn from the event.

A patient before us had a large tumor on the face was sitting there listening to the volunteers' songs…(during the performance,) I could not hold back my hot tears. Just as I was wiping them away, a woman I never met before suddenly approached and respectfully knelt before me, saying, "Master, could I invite you to the ward to give my mother some Dharma guidance?"

Seeing a monastic in the ward, she had seized the opportunity to make a request. I thought that since most cancer patients were in low spirits, the family was probably asking me to encourage and comfort the patient. Of course, I was duty-bound to oblige. However, observing Tzu Chi's rules, I first asked the volunteers for their permission.

When I entered the ward, this patient had already been unconscious since that morning. Furthermore, her eyeballs would occasionally roll back and move around while she was moaning, looking like she was in considerable pain.

When I first laid eyes on the patient, I found her looking somewhat familiar. Amitabha! Then I remembered. We had briefly crossed paths in the past. A few months ago, I visited Tzu Chi for another reason and coincidentally walked past her hospital bed. She had been lying down, but upon seeing a passing monastic, disregarding the many IV tubes inserted into her body, she immediately struggled to prop herself up, wanting to get out of bed to prostrate to this monastic she had never even met before.

Seeing this, I could not bear it and hurriedly said, "Please, no need to bow." As I stepped forward to help her lie back down, she compliantly did so, pressed her palms together and smiled, apologizing for "not prostrating." I was very moved at the time and praised her.

Consequently, a volunteer standing nearby took the opportunity to introduce her, saying: "This patient is a Tzu Chi committee member, she has already signed papers to donate her body for medical school studies." Due to her natural reverence for the Three Jewels and her body donation, she left a particularly deep impression on me.

 

I never expected that months later, when we met again, she would be unconscious and approaching the end of her life… I asked her daughter, "Does your mother usually have any attachments or worries?" Her daughter replied, "No, she usually keeps repeating: I hope the Buddhas and Bodhisattvas will come sooner to bring me to the Pure Land."

But I recalled her "body donation" and wondered if the physical agony at the end of life (due to the autopsy or extraction of organs) might cause her mind to become chaotic and attached. However, donating her body was already a fact, and at that critical juncture of impending death, it was not a time for analysing whether it was appropriate or not.

Rather than worrying blindly, it was better to quiet down, give rise to faith and recite Amitabha, praying to the Buddha. Therefore, I sat by her and quieted my mind, chanting Amitabha, praying for Amitabha Buddha to compassionately receive her and bless her transition to be free of any obstacles. I also prayed for Amitabha to guide me so that I would know what to do for her.

Everyone chanted Amitabha together. Strangely enough, her ward was filled with a group of people devoutly reciting Amitabha, who had actually arrived there by taking the wrong elevator! The elevator might stop at the wrong floor, but the law of cause and effect makes absolutely no mistakes! Even the Tzu Chi nursing assistant who usually cared for her knelt by her bed and chanted along. This was truly the inconceivable response from her daily faith and aspirations!

After chanting for a while, I said softly in her ear: "You are a great Bodhisattva, and we all respect you deeply. Since you have already donated your body, your body is now a 'body of Great Love'; it is no longer yours. The Buddhas and Bodhisattvas will naturally make arrangements for the body of Great Love. Therefore, you no longer need to worry about it, nor do you need to suffer for it. Just entrust this body of Great Love safely to the arrangements of the Buddhas and Bodhisattvas. Amitabha Buddha and his ocean of retinue have already prepared a grand welcoming party to welcome you and present you with an award. Hurry up and go to Sukhavati to collect your award.”

As I said this, amazingly, she stopped moaning and even smiled. She reached her hand out from under the quilt, fumbling to shake my hand. However, her eyes still could not open. I brought out the Great Compassion Water blessed by my benevolent master, Master Chanyun and dipped a cotton swab into the Great Compassion Water, I wiped it around her eyes, silently praying in my heart for Amitabha Buddha to bring her illumination and mindfulness. I hadn't expected it, but just as I finished wiping, she blinked her eyes, her rolled-back eyeballs returned to their normal position and she opened her eyes!

Honestly, I never anticipated such a dramatic turnaround. The Buddha's power is truly inconceivable! This also proves that through her daily faith in chanting Amitabha and her vow to be reborn in Sukhavati, even though she fell unconscious at the end of her life, Amitabha still had a way to help her. Amitabha's great vows will definitely be fulfilled and everything will be wondrously arranged. The Buddhas-Bodhisattvas not only arranged her deliverance but also helped our group by increasing our faith and aspiration.

Think about it, none of us in the group had ever met her and I was originally going to visit someone else. Yet, due to the karmic condition of the "elevator", we all ended up going to assist her with chanting. Isn't this incredible and interesting? Furthermore, her dramatic transformation after the chanting gave us tremendous faith and encouragement.

After she woke up, she asked the doctor, "Is my body completely failing now?" The Tzu Chi doctor was very compassionate and answered tactfully, "We all love you very much, but this is a natural process." She accepted this response calmly and requested supportive-chanting for her rebirth in Sukhavati.

We started chanting in the supportive-chanting room of the terminal cancer ward. It was a conducive and welcoming environment. Later, she passed on with a clear mind of mindfulness!

If it were arranged by human effort, it would be extremely difficult for our group to gather from everywhere in Taiwan to Dalin to chant for the duration of one incense stick. She didn't know where we lived or how to contact us either. Yet, her daily faith and chanting naturally invoked the blessing of Amitabha, causing everyone who took the wrong elevator to gather and assist in chanting.

I am sharing this story to encourage everyone. Amitabha’s vows are not empty promises. There will naturally be wondrous arrangements. We just need to believe in Amitabha’s power, rely on Amitabha’s power and chant Amitabha!

Whether there is intubation or not, whether the body is donated or not, Amitabha will arrange for our rebirth in Sukhavati. There is no need to waste energy doubting or debating on it. Those who worry too much simply lack sufficient faith; they should put more effort into "faith."

By focusing the mind's attention on faith in Amitabha, there will naturally be no obstacles. The Buddha can even save us from the hell realms —the mountain of knives and the forest of swords —blessing us to feel peaceful and be reborn in Sukhavati. How could trivial issues like intubation or body donation pose a problem to Amitabha?

If ordinary doctors can use anesthesia to stop pain, how much more so can Amitabha stop your pain when he comes? His blessings can certainly free one from pain and confusion.

One must believe that Amitabha has his own ways. Only then can one truly chant the Buddha's name peacefully without distraction. An undistracted mind at the end of life is achieved only through the compassionate blessing of Amitabha and the holy assembly.

It is the blessing of Amitabha that keeps us undistracted. Since it is the Buddha's power, what is there for us to worry about or debate? Rather than worrying blindly, it is better to chant Amitabha with faith.

Whether you are intubated or not, you are embraced by Amitabha’s vows and will be received by him. At the critical juncture of death, one only needs to raise one's faith and chant Amitabha. There is no room to discuss too many minor details. If the mind is consumed by thoughts and debate, it is not on chanting Amitabha, then it would be a great pity to miss this chance.

About resuscitation and life-support

Of course, if it is clearly known that the patient is on the verge of death, I do not recommend the extraneous act of "intubation." However, this is very difficult to determine in advance. From the standpoint of the medical personnel or family members, they can only do their utmost to save the patient.

Whether it is the end of life depends on the outcome of the rescue efforts—if they can be saved, it naturally doesn't count as the end of life; if they cannot be saved, it is the end of life. In fact, there are also many people who were critically ill and were saved.

Therefore, if one is always telling people “do not resuscitate", there might be the fault of "costing a person's life" or "treating human life with utter disregard." Unless the patient and their families decide beforehand to sign a refusal of resuscitation, medical personnel will be blamed if they do not attempt a rescue.

Thus, it is very difficult for bystanders to make this decision on their behalf. One should not decide for others as ordinary beings lack the clairvoyance to know the wish of the dying person. Using our scattered and delusional mind to self-righteously make any decisions on the patient’s behalf is not wise.

It is better to be humble and respectful, and to single-mindedly chant Amitabha. Then there will naturally be a good path forward.

For someone who is "already intubated," if one deliberately pulls the tubes right before death, how can you be sure that removing the tubes is not the trigger (that leads to death)? Everyone knows that touching a wound hurts more than leaving it alone, right? The patient might feel that they are being "suffocated", "deprived of their chance to live" or even "murdered".

If they have faith and seek rebirth in Sukhavati, of course there is no problem. But, suppose they do not wish to be reborn in the pureland and simply wish to live on in this world. If others act on their own initiative and forcefully remove the tubes, the patient might give rise to anger and resentment. They won't necessarily be freed from suffering just because they stop breathing due to removal of the tubes.

Therefore, I feel it is better to remain still than to do something (reckless), concentrating all my energy on faith in Amitabha and chanting his name.