What happens after death?VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THICH CHAN TANH.

Human death is a stage in a life-old-illness-death cycle. First, the heart stops beating, then the lungs, then the brain; eventually the body breaks down. From the moment the heart stops beating to the official announcement that a person has died, doctors wait 2,3,5 or 10 minutes, but what is the "standard time" that the medical profession calls asystolic remains the difference between the two views of "traditional Tibetan medicine" and modern medicine. According to "The Tibetan Book of Life and Death" and "Tibetan Book of the Dead", it takes 8 hours after the heart stops beating and stops breathing, a person dies completely and the burial rituals are only allowed after 8 hours. According to modern medicine, a patient actually dies only half an hour after the heart stops beating. Four hours after the heart stops beating, the brain dies completely and no longer has "electrical brain activity" ... After that, the dead body froze, exposing the yin and form of a corpse. Zen master Hakuin said: "Whoever understands the truth of life or death, that person is truly a great man". * Critical moments of death - When the exhalation ceases, the life force falls into the nerve center of "knowing" (sushuma nadi) and "the knower" will experience "transparent light" in its natural conditions. At that time, the ejected life force ran down along the right and left physiological nerves (ida nadi and pingala nadi). After the energy has passed through the nerve center in the navel, it spreads in the left and right tendons. The time required for this transport of vitality while breathing is still short is about the time of a meal. The time of the dying is the time when the life force is still in the central nerve path - that is when knowledge faints. This time is uncertain, it depends on the physical good or bad, depending on the state of the nerves and the energy of each person. Those with steady and tranquil meditation experience or those with a calm personality can take 4 to 7 days. Those with a life of scandals, perversion or mentally inconvenient people, the above situation lasts longer than a snap of a finger. In others it may take the duration of a meal. This is the early stage of the bardo genus: the first transparent light is seen at the moment of death. * Original transparent light, if recognized, it can help the dead to attain liberation; otherwise, after the last sneeze of a meal, the dead will be able to see a glare of light throughout the second stage. Depending on good or bad karma, life force runs down in the right or left nerve path and exits one of the body's nine doors (also known as the bipolar: eyes, ears, nostrils, mouth, tail subjects and genital tract). At that moment, another state of lucidity emerged. During the second stage of the bardo, the dead person (soul) is in a state called "the radiant body of delusion". People who die in this state still do not know whether they are dead or not, if they are allowed to integrate into this "light source" by an expert magician, the karma will not prevent them. * If liberation is not achieved in the second stage, the dead will enter the stage called the third intermediate state body or chonyid bardo. During this third stage, karmic delusions will arise, lasting until the end of the 49th day after death, and are classified into six states: - Natural hallucinogen state according to mixed thoughts, delusions or conceptual views. - Illusory state like dreams. - The extremely blissful illusion of deep meditation. - Illusion transitional state at death. - The state of experiencing real experience. - The state undergoes the opposite process of reincarnation (recalling events from childhood to age or past past lives). After 49 days or the end of stage 3, the dead will reincarnate in one of the six realms of the six realms of samsara. * Process of death According to the Tibetan scriptures on death, the death process is a two-stage disintegration process: an external dissolution, when the faculties and the four elements disperse; and an internal disintegration of the gross and subtle ideas and emotions. * External disintegration: - The six sense faculties disperse and cease to function:  if someone stands around the bed of the dead talking, there will come a time when he will be able to hear the sound of their voices, but not a word. This is a sign that the atrium has stopped working. When he looked at an object in front of him, he could only see a fuzzy shape, unclear details, and signs of waking consciousness. Likewise, signs of exhaustion also occur for the abilities to smell, taste, and touch. When the senses are no longer fully perceived, that is the first stage of the disintegration process. - The disintegration of the world:  Our bodies begin to lose all strength, become exhausted, have no power at all: unable to sit up straight, stand up or hold anything; can't even keep his head. I feel like I am falling, being drowned in the ground, or being crushed and crushed by a tremendous weight like a mountain. I feel heavy, uncomfortable in any position. My skin color fades away and a pale color appears. Cheeks are narrowed, black marks appear on the teeth, it is more and more difficult to open our eyes, close our eyes. When the form of aggregates disperses, one is motionless, the mind fluctuates, the mouth can babble, and then enters a state of lethargy. - The great disintegration of water:  We begin to lose the ability to control fluid in the body. My nose is starting to run and my mouth is drooling. Tears may come out and we may lose control. The tongue is no longer moving, eyes dry, lips pale and recessed. I was trembling, convulsing and very thirsty. The smell of death began to radiate around. When the aggregates of feeling disperse, the bodily sensations are weaker, sometimes when suffering is happy, sometimes are hot and cold. Our mind becomes blurred, dissatisfied, angry and angry. The sutras say we feel as if we are drowned in the ocean or washed away in great water. - The fire disintegrated: My  mouth and nose were completely dry. All the warmth in the body began to fade, from cold feet back up to the heart. A stream of smoke can escape from the top of the head. The breath becomes cold through the mouth and nose. I can no longer eat or drink. The thought aggregates are dispersing. The mind begins to get confused: unable to remember the names of relatives, friends or recognize them. It is increasingly difficult to discern what is outside, because sounds and images are always mixed. "For the dying person, the inner experience is as if swallowed up in a great fire, in the midst of a burning furnace, or the whole world is being burned," Kalu Rinpoche said. - The great wind disbanded: I'm getting more and more short of breath. The air seems to escape to our throat. The in-breath gets shorter and harder, the out-breath gets longer and longer (gasp). I lay motionless with wide eyes. When the aggregate of formations disperses, the mind becomes wild, ignorant of the outside world. Everything became a blur. Our last sense of contact with our physical condition is dissipating. We start to have hallucinations and see visions: if in life we ​​have created many negative karma, we can see frightening shapes. Then the haunts and dreadful moments of our life come back now, sometimes we scream in horror. If we live life with compassion, compassion, mercy and generosity, we can experience heavenly scenes full of joy, meeting dear friends or enlightened beings. Those who live an honest life, when dying, feel at peace instead of fear. Kalu Rinpoche wrote, "The inner experience for the dying person is a hurricane that sweeps away the whole world, including yourself, a swirling wind that engulfs the whole universe." At this point, the blood gathers again into the "channel of life" located in the center of our heart. The three blood clots gathered together, causing the last three breaths. Then suddenly my breathing stopped. Only a little warmth remains in my heart. One sign of life is gone, and this is the point where the clinical examination says: "dead". However, the Tibetan masters think that there is still an inner process going on. * Internal disintegration: In the process of inner dissolution, where the gross to the subtle moods and emotions disintegrate, four subtle layers of consciousness are met. Here, the death process is the opposite of reincarnation. When the parents' blood meets, our consciousness, motivated by karma, is pulled in. During fetal development, the essence of the father, a "white and blissful" nucleus, resides in the head chakra, the top of the central acupuncture point. The essence of the mother, a "red and hot" nucleus, resides in the chakras located about four fingers below the navel. It is from these two essences that successive stages of disintegration occur. With the disappearance of the wind holding it there, the white essence reaches the acupuncture point towards the heart. Outside, the "white" appearance appeared as "a clear sky under the moonlight". Inside, our consciousness becomes extremely lucid, and all the emotions caused by anger, including 33 things, cease. This stage is called "appearance". Then the mother's essence starts going up through the central acupuncture point, when the wind that holds it in place has disappeared. The external hero is a "red" color like the sun shining against the clear sky. Inside, a feeling of bliss arises, and craving moods, of all 40 things, cease to function. This stage is called "growth". there is a sense of bliss that arises, and moods resulting from craving, of all 40 things, cease to function. This stage is called "growth". there is a sense of bliss that arises, and moods resulting from craving, of all 40 things, cease to function. This stage is called "growth". When the two red and white qualities meet at the heart, consciousness is attached to it. Tulku Urgyen Rinpoche, an eminent master in Nepal, said: "That experience is like meeting the sky and earth". Outside, we see a "black" appearance, like an empty sky in a dense night. The inner form is a state of consciousness without thoughts. The seven states of mind due to ignorance and delusion come to an end. This is called "achievement". When we regain awareness slightly, the basic light flashes like a cloudless, immaculate sky. Sometimes it is called "mind with the clear light of death". The Dalai Lama said, "This consciousness is the deepest consciousness. We call it Buddhahood, the true source of all consciousness. * Universal characteristic of the death process for all living beings The death process is a universal process that all living beings, from the largest to the smallest, experience the same way. However, this process may vary from person to person and these changes can occur as a result of specific illnesses and depending on the state of the acupuncture point, the energy or the spirit of the person who is about to died. In the event of a sudden death or an accidental death, the process is still happening, but extremely quickly. In a nutshell, to understand ultimately what happens at death is to view internal and external disintegration as a arising and sequential development of ever more subtle layers of consciousness. As the process of gradual death takes place, each level of consciousness emerges from the constant disintegration of the body-mind body to gradually manifest in either the purification of liberation, or according to the karmic retribution. in six directions.END=NAM MO SHAKYAMUNI BUDDHA.( 3 TIMES ).GOLDEN AMITABHA MONASTERY=VIETNAMESE BUDDHIST NUN=THICH CHAN TANH.AUSTRALIA,SYDNEY.12/10/2020.