【Mindfulness of Death】- you will continue to think that you will remain in this life

【If you are obstructed by such an attitude and do not bring its remedy to mind, you will continue to think that you will remain in this life. 】

This sentence is the crucial one. Why did Buddha named this “error as conceiving the impermanence to be permanent”? An error that we have made since beginningless time, the most serious of all. This is conceptual attachment, it is a fault. How do you purify it? We need to bring the remedy to mind. This remedy is just like medication, you must bring the remedy to mind. It is useless if you do not bring the remedy to mind. Just knowing the principle is useless. The method of remedy is at a later part. It is because you do not formally apply the remedy, therefore, you are constantly enshrounded by this mentality and unable to see the reality. So although we say: eventually we will die! In reality, even close to death, when you are about to die, you are still thinking: Ah ya, quickly find a doctor, quickly give me some, find some ambrosia or miracle medication to save my life. We are all in this state of mind and constantly being covered by it. During this time, what kind of attitude will we naturally develop? Oh, wishing to live continuously.

SOURCE 来源 :

37A 19’19” Vol 5 of Master Jih-Chang’s Discourse P148 L4
English Lamrim Vol 1 P145

日常师父法语📡37A 19’19” 手抄稿第5册P148 L4

念死无常 : 久住现法之心

【若不作意此执对治，被如是心之所盖覆，便起久住现法之心。】

这句话是关键问题。关于这个为什么佛叫作“常颠倒”？我们无始以来的颠倒，最严重的就这个，这个是种执着、是种错误，你怎么想办法去净化它？它要作意对治，有一个正确的方法去对治它，这个像药一样。这个对治，用我们的“作意”，假定你不作意去对治的话，没有用，懂得一点道理没有用！至于对治之方在后头，因为你没有正式的对治，所以一直被这个心所遮盖住，看不见事实的真相。所以尽管说：最后啊要死的！可是实际上呢，一直到最后快死的时候，你还想着：唉呀，妈呀，赶快找个医生来，赶快给我点，找一点甘露妙药啊，让我把我的命救回来啊！都是这种状态，一直被它覆盖。那么这个时候，自然而然你生的心什么？喏，就想一直活下去！