HOW TO PREPARE FOR MY DEATH . I also want to make it clear that if you don't have any questions to ask, I will have many questions to ask you. then let's get straight to the point: how should we prepare for our own death? In fact, preparing for death means learning how to live in order to make this life better and to be reborn in the next life under happier circumstances. It is thought that if we are to adequately cover such an extensive subject, it is imperative that we study thoroughly the entire teachings of the Buddha. So within a talk like today, we have to summarize and simplify the problem a lot. If so, let's rephrase the question more succinctly: why do people die? The answer is simple: just because one was born, that's all. In other words and in other terms it will be: they will have to die because we are composite phenomena, made up of the combination of many components, the combination of which involves an integer. certain factors and conditions. Moment by moment, the compositions change continuously, and those changes will at some point end in a phenomenon that is called death. About 2700 years ago, Shakyamuni Buddha taught that any compounded phenomenon is impermanent. The Buddha discovered that law through his intellectual reflection, based on what he observed and the results of his thinking. Today science and engineering can use experimental methods to prove it easily. We can do nothing but die because we were born. So, for Buddhism, how is birth defined? Birth means the moment when conception occurs: that is when the two cells of the father and the mother unite and at the same time enter into it a mental continuum or conscience- conciousness). In a nutshell, conception or birth occurs when the mental continuum penetrates the fusion of the father's and mother's cells. From the Buddhist point of view, any object is composed of a multitude of components combined together. Right at the moment of conception, that is, the moment that the fetus is formed, the five compositions (1) also appear and based on which an individual is also formed. From that combination arise six bases of knowledge (2) and four components (3). All consists of twenty-four material substances that create the basis for conveying the flow of knowledge, and the stream of knowledge clings to that transmission base and considers it its own. That is the primary basis that creates an individual. That individual continues to deform, grow and develop further. Thanks to the physical base, a continuous stream of knowledge also evolved to take on more and more complex activities. This is what is called life, which corresponds to the length of time that the mental continuum still uses a material basis to convey it. However, the elements of matter are also composites, so not only do they change from moment to moment, but they are also subject to aging and wear and tear. After a certain period of time, which may be long or short, the components incorporated at conception after having developed throughout life will begin to degrade. The physical components gradually degrade and their ability to carry the continuous mental continuity also decreases accordingly. The mental continuum thus also becomes more "narrow" and loses some features, and these features will also continue to fade away. Eventually, at some point, the physical infrastructure will degrade to the point where it can no longer carry the mental continuity of continuity. The psychic continuum is forced to leave its physical premises, and it is at that time that death will come to this present life. Then death is the separation between knowledge (or mental continuum) and material basis. From the Buddhist point of view, that continuum does not end. Although it couldn't continue to reside in crude facilities anymore, it continued to exist. Depending on the case, it may or may not change to an intermediate form called the bardo. Either way, it will point towards a new rebirth. It is directed at a new material base, penetrating there and giving rise to a new conception, that is, the beginning of a new life. That new life will last for a while and then it will end, and so on. It is called the cycle of conditioned existences, that is, due to karma (4). In fact, what induces the continuous stream of knowledge directed at some particular material establishment does not depend on the determination of an individual - at least this is the case with ordinary individuals. often - but only due to the impact of karma that the individual has accumulated in advance. For a person who accepts rebirth, when death is near, he will understand that his mind will leave its material basis. My mental continuity will continue to exist, so in that moment what is most important? Is it my body, wealth, family, fame or power...? All those things have no value at all, because the person who is about to leave will leave all of them behind. Only the mental continuum exists and what it can carry are the imprints (of karma) imprinted on it. What persists and persists from life to life on the mental continuum is our karma. Whether it is good karma or bad karma, it all adds up to a synthesis of imprints or potentials or tendencies that the mental continuity will carry with it. For those of you who have never understood what karma is before, let me explain further that these are tendencies that accumulate on the mental continuum. These trends are "positive" when they have the ability to bring about feelings of happiness, feelings of happiness. In contrast, "negative" karmas are imprints or potential deposits in the mind that will bring about painful feelings. Tonight's talk is "Preparing for Death". So let's get straight to that topic. Let's consider what can help us when we're dying and when we're headed for a new birth. There are many methods including a variety of methods specific to Buddhism. However, it is not necessary to be a Buddhist, just believing in rebirth is enough to understand that death is not a permanent end because there will be a new rebirth after that, and in that case anyone can understand that the final form of consciousness right at the moment of death will play a very important role. If at that moment we create for ourselves a good form of mind then it will help us towards a favorable rebirth. In other words, we have to be able to evoke for us a beneficial form of mind right at the moment when we are about to die. That method can be applied to anyone, You don't have to be a Buddhist to do it. Anyone can be a good person, regardless of their beliefs. Regardless of one's point of view, anyone can create a loving and compassionate mind-form or faith at the moment of death. So for Buddhism, what is the meaning of love? Love, according to Buddhism, is the wish for the happiness of others. If, while dying, we are able to conjure up in our mind a simple prayer like this: "I only wish that all sentient beings be happy!", that is, "I only wish to do this." how to help all sentient beings achieve happiness", then that prayer will direct us to a good rebirth. Compassion is the wish for all sentient beings to eliminate suffering. For example, the following expectations: "I pray for all sentient beings to be free from suffering, may they attain a mind that is always at peace, free from the struggle of suffering." Any form of virtuous mind, whether it's faith directed at a God, Buddha, or spiritual teacher, is effective. All beneficial forms of mind help ease death and lead to a favorable rebirth. A beneficial form of mind does not have to be specified in a framework or a limit, but can be very wide open, for example, we can pray like this: "I pray for peace. peace will spread and cover the whole world.May all mankind on earth be at peace. However, before that there will also be a period where the material base becomes very degraded and the mind can no longer use its abilities normally as before, then in that state the mind will will fall into a neutral state (narcolepsy). Therefore, action must be taken to create a positive and beneficial mind-form before it falls into the neutral state described above. It is necessary to manifest the beneficial state of mind before it reaches the stage of severe deterioration, so that the beneficial form can affect and affect the neutral state of mind when it is close to death. The beneficial mind-form will help strengthen positive karma and will also lead to a favorable rebirth. What has just been presented above can be seen as the result of a long preparation, which means since I'm still healthy. We don't have to wait until we are dying to begin to learn to love others and to manifest in us compassion. Love and compassion can only show up in times of crisis when they have been instilled in the past by long efforts. In other words, we should practice now to get used to that form of mind, whether it's love, compassion, morality, or faith. We have to learn how to make all these things become habits and they will automatically show up the moment we are about to leave. When faced with difficult challenges, or at times of imminent danger, reactions under the most familiar forms of consciousness will often manifest. A child's reaction is a prime example. When a baby feels danger, the first cry for help coming out of its mouth is the call: "Mom!". Simply because his mother is his closest person, closest to him, always present in his mind. Just tripping or bumping his head on something that causes him pain, he cries and cries out: "Mom!". Having to choose a form that best suits one's nature to manifest in the mind - such as loving-kindness, love for others, etc. - must be practiced regularly to help them grow more and more. stronger. Practice like that until that form of mind becomes a natural and spontaneous reaction when we have to suddenly confront the situation that is happening. We can practice to develop that mindset, even though we can't actually help others in a concrete way. Just make it a habit in your mind to always think of others, to always feel close to others and to be directly involved in the happiness of others. So when we are dying, those thoughts and feelings will naturally appear in our mind. It is not enough just to practice diligently at regular times of the day, but rather to try harder to keep track of the thoughts that appear in your mind at any time. We don't stop dancing our hands and feet, talking to each other, talking with one person after another, walking back and forth... So try to look at ourselves closer to see ourselves and say: " Well, it turns out that there are so many thoughts in our heads, so many and all kinds, and they are exploding in our minds.Some are good, some are worse, Whatever the content of those conversations, we should ask ourselves why we utter such words. If we realize that the words we utter are intended to wish the other person happiness and in our hearts we wish them good things, then there is nothing more to say! If in the case that we have to speak mechanically for the sake of our profession to perform a certain job, the purpose of those words is only neutral. However, if we talk to someone and only wish them misfortune and in our hearts we just want to harm that person, then that is clearly not good. If we realize that, then gradually we will no longer emit words of that kind, that is, external words that are not necessarily bad, But inside, there are hidden negative intentions. When we get used to being alert to always asking ourselves what our intentions are, at some point we will be able to take full control of our mind and the actions that arise from our body. again. Admittedly, not many of us can claim to be completely free, because no one can guarantee that we can act the way we want. It is true that we are still constantly being controlled by the mind, which commands and commands us to act according to its decisions. But if we think about it carefully, our own mind is also enslaved by its own elements of turmoil, weakness, and desires. That's what drives it! Let's take the example of anger, and unfortunately sometimes we are still angry, And when we are angry, we will be completely controlled by it. Once anger has erupted, we cannot resist it anymore. It controls all and commands all of our thoughts, inciting us to commit actions that we do not want ourselves. Incited by anger, we will utter offensive words, criticize and curse others, and then we can no longer control ourselves. Don't think that we can get rid of anger for a moment because anger is a part of the mind, latent in the mind and used to acting like hell for too long. We can't get rid of them so easily. We must first learn to discover the emergence of anger as early as possible. If we see it just emerging, we must immediately alert ourselves because we know that anger is trying to invade us and if we let it flare up, we will no longer be able to resist. Being aware of that means that we have made a significant step forward. If we continue to practice in that way, gradually we will also get rid of the disturbing factors, such as anger, and at the same time develop our good qualities, and then we will feel happy. than. A person who is easily angered will often cause tension and conflict with those around them, all day they quarrel in the family, with colleagues and relatives, they never know what happiness is. In such a case, the above exercise will help them reduce their anger. As a result, communication with people around them will also improve and daily life will also change for the better: they feel happier, their work brings more results... In other words, If we want to prepare for death, then right now in our daily life we ​​should also begin to get used to the beneficial mental forms, and these beneficial forms will also bring us many improvements. goodness in our daily lives. How should we live so that when we die, a favorable state of mind will come to us naturally. If you can't afford to create such a life for yourself, at least try to avoid letting your mind be swayed and overwhelmed by anger or clinging. A peaceful mind will help us or anyone in the moment of dying. So, When we are with the person who is going to die, we must avoid everything that can cause that person to be confused or shaken, that is, to avoid creating a negative mental state for them. Try to help them create a beneficial and positive state of mind. If you know what religion they follow, just mention their beliefs, help them reveal their faith. In any case, try to put the dying person at ease, remind them that they have lived a full life, have done many good things, the purpose is to help them die in peace. peace and contentment, whether our counsels are true or not. Even in cases where we know that the person has had a bad life, we should not talk about what was less good in their previous life. Instead, comfort them. tell them they've done their best, accomplished many positive things in their lives and now they can go away with peace of mind. Try to help them pass away peacefully and peacefully. We must also be careful in every gesture, must pay attention to the gentleness of every word to give the dying person confidence. Don't be nervous or cry, don't speak loudly, don't shake the dying person. Unfortunately, that is a very common reaction of close relatives around. Sometimes loved ones hold the dying person in their arms. Some people often make such gestures, they hug the dying person and say: "No, don't go, stay with us...". Such rude gestures should be avoided. On the contrary, how to create an atmosphere of calm, serenity and peace around the dying person, in a low voice speak sweet words to the dying. In short, we all wish to achieve happiness and be free from suffering. So if you want to do that, you have to understand yourself, monitor what's going on in your mind. Whether we are happy or miserable, both of these forms arise from many causes and conditions, and the primary causes and conditions that create them depend on one's own mind. oneself, arising from one's own consciousness. Creating positive mental states will bring us relaxation and happiness and will also help us to lessen the impact of negative mental states that bring suffering. Doing so is a way to help us prepare for the moment of death and at the same time create a positive impact in our daily lives at this time. The practice just described above is not necessarily something specific to Buddhism, but anyone can do it, without having to believe in any religion. Any living being that contains a mind should learn about themselves in order to take the initiative to take their own consciousness. Indeed, it is not enough just to accumulate material possessions to find happiness. Rich people are not necessarily happy people. Happiness does not necessarily depend on our possessions and possessions, but on the thoughts going on in our minds. Even if we are rich, if we are not able to create for ourselves a right sense of everything, our wealth will not be able to save us from terrible suffering. There are rich but miserable people who don't have the energy to overcome desperate actions, like suicide. Stories like this are often reported in the media. On the contrary, there are many people who face material difficulties, live in humble circumstances, but appear to be very happy, just because they know how to see things differently. There are rich but miserable people who don't have the energy to overcome desperate actions, like suicide. Stories like this are often reported in the media. On the contrary, there are many people who face material difficulties, live in humble circumstances, but appear to be very happy, just because they know how to see things differently. There are rich but miserable people who don't have the energy to overcome desperate actions, like suicide. Stories like this are often reported in the media. On the contrary, there are many people who face material difficulties, live in humble circumstances, but appear to be very happy, just because they know how to see things differently.END=NAMO SHAKYAMUNI BUDDHA.( 3 TIMES ).GOLDEN AMITABHA MONASTERY=VIETNAMESE BUDDHIST NUN=THICH CHAN TANH.AUSTRALIA,SYDNEY.26/6/2021.VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THICH CHAN TANH.