While I have lunch with my dear family at Fo Guang Shan, I came across three books about life and death. They are informative and I would like to share with you the contents in three books, i.e. one blog article for each book.
当我在佛光山与亲爱的家人共进午餐时，我在餐厅里看到了三本关于生死的书。书本内容丰富，我想与你分享这三本书中的部分内容，每本书将会是一篇博客文章。
Contents here are extracted from "Life and Death, the Ultimate Concern Series I".
这文章的内容摘自“生死自在，生命终极关怀系列一”。
这文章的内容摘自“生死自在，生命终极关怀系列一”。
[The Quality of Death] and [The Dignity of Death], page 54
Poeple nowadays talking about lifestyle, but often they forget that it has to include the dignity of death. The quality of life and the quality of death can not be seperated.
Indeed, the quality of death and the dignity of death has long been deliberately ignored due to topic of death is perceived as a taboo.
Reference: Professor Fu Wei Xun, The Dignity of Death and The Dignity of Life
In life, we have five types of blessing:
1. Long life
2. Wealth
3. Health
4. Good character
5. Good death
Life is not ideal if a wealthy person lives long but does not have a good death.
Reference: Shang Shu. Hong Fan
【死亡品质】和【死亡的尊严】，第54页
现代的人天天讲求所谓“生活品质”，却常忘记“生活品质”必须包含“死亡（的尊严）品质”在内。或不如说，“生活品质”与“死亡品质”是一体两面，不可分离。
其实，长久以来“死亡品质”与“死亡的尊严”就一直被忽视——或者不如说是——早就因众人的避讳而被刻意遗忘的问题。
引用: 傅伟勋教授一书，《死亡的尊严与生命的尊严》
人生有“五福”: “一曰寿，二曰富，三曰康宁，四曰攸好德，五曰考终命。”（这就是“五福临门”这个成语的出处。）最后一福“考终命”就是“善终”，也就是俗话所说的“好死”。
一个人即使长寿且富贵，但是不得善终，这样的人生毕竟不够圆满。
引用: 《尚书.洪范》
现代的人天天讲求所谓“生活品质”，却常忘记“生活品质”必须包含“死亡（的尊严）品质”在内。或不如说，“生活品质”与“死亡品质”是一体两面，不可分离。
其实，长久以来“死亡品质”与“死亡的尊严”就一直被忽视——或者不如说是——早就因众人的避讳而被刻意遗忘的问题。
引用: 傅伟勋教授一书，《死亡的尊严与生命的尊严》
人生有“五福”: “一曰寿，二曰富，三曰康宁，四曰攸好德，五曰考终命。”（这就是“五福临门”这个成语的出处。）最后一福“考终命”就是“善终”，也就是俗话所说的“好死”。
一个人即使长寿且富贵，但是不得善终，这样的人生毕竟不够圆满。
引用: 《尚书.洪范》
The Hospice Care of Buddhism, page 58
Majority of today's medical teams and institutions, due to the limited and insufficient understanding of terminal illness, are focusing on prolonging the life of patient by means of medical treatment. They tend to neglect the psychology, mental and spiritual need of a terminally ill patient, not to mention the possibility of the patient has his own careful thought of the way he wish to live his final stage of life.
In recent years, due to the hospice care has been developing, many government-managed and private hospitals have set-up wards specially for this purpose. Hospice care has now also extended to patients at home. And this has dramatically improved the quality of death.
However, even the patient has admitted to hospice care, when confronted with death, the physical and mental suffering and torturing our loved ones experiencing, is still the challenges they have to bear with themselves. It is not something the closest family can bear on behalf.
佛教的临终关怀法门——临终（往生）助念，第58页
现代医疗团队与机构，对于生命与死亡，由于在认知上的限制与不足，在面对绝症重病时，多半还是着眼于病人肉体生命的不断救治与延长，而往往忽略末期病患在心理上，精神上乃至灵性层次上的尊严与需求，遑论病人还可能有更上一层楼的善终自主考量与宗教解脱需求。
近年来安宁照顾的不断推广，许多公，私立医院都设置了安宁病房，包括提供居家安宁照顾服务，末期病人的临终与死亡情境已经大幅地改善。
然而，病人即使住进了安宁病房，在面临死亡之际，自己亲身所可能经历的种种身心痛苦与煎熬，仍然是每一个病人所必须独自面对的主体性生命课题与挑战，毕竟只能“自我承担”，即使是最亲近的家人也无法代劳，遑论解决其在病体和精神上的问题。
佛教的临终关怀法门——临终（往生）助念，第58页
现代医疗团队与机构，对于生命与死亡，由于在认知上的限制与不足，在面对绝症重病时，多半还是着眼于病人肉体生命的不断救治与延长，而往往忽略末期病患在心理上，精神上乃至灵性层次上的尊严与需求，遑论病人还可能有更上一层楼的善终自主考量与宗教解脱需求。
近年来安宁照顾的不断推广，许多公，私立医院都设置了安宁病房，包括提供居家安宁照顾服务，末期病人的临终与死亡情境已经大幅地改善。
然而，病人即使住进了安宁病房，在面临死亡之际，自己亲身所可能经历的种种身心痛苦与煎熬，仍然是每一个病人所必须独自面对的主体性生命课题与挑战，毕竟只能“自我承担”，即使是最亲近的家人也无法代劳，遑论解决其在病体和精神上的问题。
The General Cognition, Misunderstanding and the Actual Meaning of Wang Sheng ("Good Death and continue after-life in a higher realm" in Buddhism context), page 63
The majority simply views the term "Wang Sheng" as nothing more than "Death". To them, the word "Wang Sheng" is just merely a substituting word for "Death". Or, at best, the greatest benefit of the word "Wang Sheng", can be used to euphemistically express the meaning of "Death" without the need to mention the upsetting word. As a matter of fact, with the mass media coverage, the word "Wang Sheng" has became a popular word. However, the community does not care nor explore its true semantics and connotations.
In fact, most Buddhists misinterpret and misunderstand its meaning too.
1. Wang Sheng does not happen after death
2. Wang Sheng is not die of illness
“往生”一词的世俗认知，误解与辩证，第63页
“往生”一词的世俗认知，误解与辩证，第63页
绝大多数人在认知上，只是单纯而直接地将“往生”和“死亡”画上等号；换句话说，对他们而言，“往生”一词——只不过是“死亡”的代名词罢了；或者充其量而言，“往生”一词的最大好处，是可以当作“死亡”的“婉辞(euphemism)”，既可以委婉地表达了“死亡”的意思，又可以避讳“死亡”的禁忌，何乐而不用？于是乎，“往生”一词随着大众媒体传播报道而广为流行开来，然而它的真正语意及内涵，社会大众既毫不在意，也从未探究。
其实，就连多数佛教徒本身，对于“往生”的认知也存有相当大的曲解或误解。
1. 真正的“往生”绝对不是“死掉了以后”才往生的
2. 真正的“往生者”绝对不是“病死”的
其实，就连多数佛教徒本身，对于“往生”的认知也存有相当大的曲解或误解。
1. 真正的“往生”绝对不是“死掉了以后”才往生的
2. 真正的“往生者”绝对不是“病死”的
Popular View on Wang Sheng Zhu Nian ("Chanting for the death") and the Problems It Causes, page 95
In Taiwan, there is one popular view and practice of treating the deceased: The moment the deceased has passed on, family/friends/relatives/volunteers to chant beside him for atleast 8 hours, and the living is disallowed to move the body, because the soul of the deceased has not completely leaving his body, there is a possibility that the deceased still has certain level of perception. The society believe that the deceased will be unhappy of being moved or touched, and this unpleasant emotion will severely hinder the deceased to proceed to the higher realm. Thus, bathing, make-up, putting on shroud and let relatives/friends to pay respect to the deceased can only be carried out after this 8 hours of time.
In fact, the statement "can not move the deceased for 8 hours" is not a theory of Buddhism, it is a disclosure from Master Hong Yi* at a chanting activity held at Xiamen Miao Shi Temple in year 1932. The reason of saying so was unstated.
有关“往生助念”的流行说法及其所衍生的问题，第95页
在台湾社会流行的说法及做法是：在病人断气之后，至少要为他念佛八小时，而且在这段时间之内不得搬动遗体，因为亡者的心识尚未完全脱离肉体，可能还有知觉。为了避免亡者因其遗体被触动而心生不悦，严重影响其往生正念之提起，所以要等命终之后八小时，才可以为亡者沐浴，化妆，换寿衣，再让亲友来瞻仰遗容。
关于命终之后“八小时”内，“不得移动“亡者遗体的说法，其实并非出自于佛教的经纶，而是源自弘一大师*于一九三二年应邀在厦门妙释寺念佛會的开示，而后治定为《人生之最后》一文。弘一大师并未在文中交代“八小时”的出处与依据，亦未说明为什么亡者遗体要经历八小时才能处置的理由。
The Supplimentary Note of Master Hong Yi's article "The Last of Life" and the "Eight Hours", page 99
In today's Taiwan, Wang Sheng Zhu Nian has became a "SOP (standard operating procedure)" for the Buddhist community to handle death. Traditionally people believe that "if there is prayer, there is blessing", thus Wang Sheng Zhu Nian gains popularity among non-Buddhist. However, even the Buddhist, may not completely understand the reasons. And the majority of non-Buddhist, merely aware of the ritual but does not understand the purposes behind it. The worst thing about this, is the true intention has been distorted by lots of hearsay, prejudice and misunderstanding.
In fact, the key problem for "the 8 hours after death" does not lie in the Zhu Nian (chanting for 8 hours) but organ transplantation/donation.
有关弘一大师《人生之最后》一文以及“八小时”的补充说明，第99页
在今日的台湾，“往生助念”在形式上俨然已经成为佛教界与佛教徒处理临终及往生事件的“标准作业程序 (SOP, standard operating procedure)”；而且在民间传统宗教态度“有烧香就有保佑”的影响与附和下，越来越多的非佛教徒也开始在形式上以及程序上比照办理。然而，即使是佛教徒，对于“往生助念”的道理和实务，其实也多半是知其然而不知其所以然，至于大多数非佛教徒更是一知半解，甚至掺杂了许多道听途说，以讹传讹的成见或误解。
其实“命终之后八小时”一说，真正问题的关键——或者说，真正会构成严重问题的问题——根本就不在于“助念”，而是在于“器官移植”与“器官捐赠”。
有关弘一大师《人生之最后》一文以及“八小时”的补充说明，第99页
在今日的台湾，“往生助念”在形式上俨然已经成为佛教界与佛教徒处理临终及往生事件的“标准作业程序 (SOP, standard operating procedure)”；而且在民间传统宗教态度“有烧香就有保佑”的影响与附和下，越来越多的非佛教徒也开始在形式上以及程序上比照办理。然而，即使是佛教徒，对于“往生助念”的道理和实务，其实也多半是知其然而不知其所以然，至于大多数非佛教徒更是一知半解，甚至掺杂了许多道听途说，以讹传讹的成见或误解。
其实“命终之后八小时”一说，真正问题的关键——或者说，真正会构成严重问题的问题——根本就不在于“助念”，而是在于“器官移植”与“器官捐赠”。
The Meaning and Usefullness of Wang Sheng Zhu Nian in this Modern Times, page 112
The general public often doubt the effectiveness of religious activities and their rituals. Such doubts in fact carry the idea of utilitarian within; it implies that the rituals is only meaningful if they bring benefits to the deceased.
From the Buddhist point of view, any religious practices which emphasis on Wang Sheng Zhu Nian, its real meaning and value, does not lie in the physical way the rituals are conducted and its effectiveness in the context of utilitarian. They are meant to enlighten the deceased to let go of things he insists to hold on and help the deceased to be mindful to start his new life.
“往生助念”中诵经与称念圣号的现代意义与功能，第112页
一般大众往往会怀疑宗教行持及其仪式的有效性，这样的疑惑其实是带有浓厚的功利性思维色彩，似乎是说，如果实际上真的有效，做了才有意义。
从佛教的观点而言，以“往生助念”为主轴的相关宗教行持，其实真正的意义与价值，并不在于其外表仪式对亡者有无效果的功利性问题，而是为了开导亡者“能放下以往的牵绊与执着，提起正念，迎接未来的生命”的一种“终极灵性关怀”。
“往生助念”中诵经与称念圣号的现代意义与功能，第112页
一般大众往往会怀疑宗教行持及其仪式的有效性，这样的疑惑其实是带有浓厚的功利性思维色彩，似乎是说，如果实际上真的有效，做了才有意义。
从佛教的观点而言，以“往生助念”为主轴的相关宗教行持，其实真正的意义与价值，并不在于其外表仪式对亡者有无效果的功利性问题，而是为了开导亡者“能放下以往的牵绊与执着，提起正念，迎接未来的生命”的一种“终极灵性关怀”。
The Generalization and Pupularization of the Concept and Cognition of Wang Sheng, page 114
I (Master Hui Kai) would like to emphasis once again, the cognition and idea of "continuity of life", and the practical effort seeking "Wang Sheng" and so on, is not the "patent" of Buddhist. Anyone can substantially continue their after-life in the realm of their respective beliefs, or where they think ideal, through their own free will.
If a Buddhist does not have strong wish to Wang Sheng to Buddhism Pure Land, and he also does not equip the quality of faith, wish and behaviour, he can never Wang Sheng to the Pure Land.
As for the "general meaning" of Wang Sheng in Buddhism context, it refers to continuing one's after-life in one out of the six realms, decided by one's wish, thought and karma.
“往生”概念与认知的一般化及普及化，第114页
我（慧开法师）要再强调一次，“生命的永续经营”与“往生”的认知理念，以及“求往生”的具体实践。。。。。。等等，都不是佛教徒的专利，任何人都可以透过他个人的心愿与修持，“实质地”往生到信仰上或心目中的归宿。
即使是佛教徒，如果没有发愿要往生佛国净土，也没有具足“信，愿，行”的资量，其实是无法往生到佛国净土的。
至于“广义”的往生，泛指往生至六道中任何一处（随愿，随念，随业）。
*I attached herewith article "The Last of Life" written by Master Hong Yi. It was written in Chinese.
*我谨附上弘一大师以中文编写的《人生之最后》一文。
“往生”概念与认知的一般化及普及化，第114页
我（慧开法师）要再强调一次，“生命的永续经营”与“往生”的认知理念，以及“求往生”的具体实践。。。。。。等等，都不是佛教徒的专利，任何人都可以透过他个人的心愿与修持，“实质地”往生到信仰上或心目中的归宿。
即使是佛教徒，如果没有发愿要往生佛国净土，也没有具足“信，愿，行”的资量，其实是无法往生到佛国净土的。
至于“广义”的往生，泛指往生至六道中任何一处（随愿，随念，随业）。
*I attached herewith article "The Last of Life" written by Master Hong Yi. It was written in Chinese.
*我谨附上弘一大师以中文编写的《人生之最后》一文。
