People dying according to the Nikàya.

 Passion means near death. There are many synonyms and expressions for this state such as dying, dying, dying ... This level is meant to transform, help people pass, teach people.

There is a prayer of  Central  titled  Anathapi ND ikovada Sutta M  is Thich Minh Chau trading translated  Church World Anathapindika ¹ .  This is equivalent in Chinese texts organ, under the  Tang-most A-levels,  also Venerable Thich Nhat Hanh's translation of  The hospice ² .

Actually, in the  Tang-most A-levels , the economic equivalent of  Central  has no business name, which is the editor Tripitaka scriptures marked with ordinal number ³ . In the  Middle Ages , there is also a business equivalent to the Central Business  , when translated into Vietnamese, Supreme Master Tue Sy retains the title of  the diseaseeducation (病 病) ⁴ .

 Here, according to the Pāli or Sino-Indian texts of this sutta, the similarity of the  apostolic  and  religious terms of the two above mentioned translations, perhaps closest to  vāda,  has the  vad , which means Say, lecture ⁵ .

It should be noted that, in the  Nikāya Canon , there are many suttas related to the dying of the dying, from the lay people to the monarch, and from there opened up many ways to support the person who steamed foul. Therefore, the addition of the title of  dying  person to a sutta in the Sanskrit-type Sutra in the  Sanskrit  system, equivalent to the  Ānathapi ṇḍikovāda sutta, can  easily be misunderstood by the limits of the solutions. Dying person This will be clarified in the monograph below.

1. The important role of pure mind at death

Except for self-reliant living dead, most beings do not know the time of their death, so it is difficult to self-control when dying. Therefore, there have been death cases with reverential devotion and there are cases where the body has to be abandoned in the heart of debauchery. As a rule of  example cloth , the Buddha taught that the mind defilements will be born in the realm of evil and benign realm opens with pure mind, equanimity ⁶ . Surveys of a few special cases recorded in the  Nikāya Canon have shown that the heart of the detainee has a special relationship to the place where the birth will take place.

Firstly, that is the case of Phra Pukkusāti. For a long time, Pukkusāti praised the Buddha and himself ordained, although not officially meet him, even once. On a trip, they both stay in the house of the potter Bhaggava. Here, Pukkusāti first saw the Buddha, heard the Buddha preacher and Venerable mind has invented the world. During the search for the bowl as a Dharma Dharma Dharma,  a cow running, won the life of the Venerable ⁷ . For this case, the Buddha had recognized that the Third Holy Pukkusati results showed ⁸ .

Second, there was a poor woman who was roasting rice, knowing that Kassapa had just arrived after seven days of private meditation. She offered her little rice offerings to the worshiper. After the dedication and joy of returning home with good work, on the way, believers suddenly poisoned by a poisonous snake. Because of death in the belief, plus the good work, the girl immediately born to heaven thirty-three with the new name is heaven daughter Lājā ⁹ .

Third, the father of Soṇa Sun before hunting profession, in his old career he left the monk left home and become a monk. When dying, the bad karma of the past was horrific, which made him extremely scared. Soon Sora gave his father carrying his father near a stupa, cut the flowers and asked his father to turn flowers on the Buddha and the Bodhi tree. As soon as the terrible scenes disappear and then he was born Thien ¹⁰ .

Fourth, longitude and  Central,  Brahmin Dhananjani is a person, just  rely that the king exploited the Brahmin landlord, dependence how the Brahmin landlord, exploitative King ¹¹ .  The brahmin had sympathy with the Venerable Sāriputta in the previous sermon, although he had not yet taken refuge in the Three Jewels, but at the time of death, Brahmin Dhānañjāni invited the Messenger of Sariputta to come. Visit me At Brahmin's residence Dharmnani, Venerable Sariputta contemplated:  Brahmin is very interested in Brahma paradise.  Then let us  preach the path of fellowship with Brahman ¹² ,  so that  Brahman Dhanañjāni was immediately blessed and born on Brahma ¹³ .

Fifth, in the  Mahaparinirvana Sutta,  it is noted that there are four relics, called the  Four  Senses (saṃvejanīyāni ṭhānāni cattāri), which is the place where the Tathagata is born, Is where Tathagata sermon for the first time and where Tathagata entered Nirvana ¹⁴ . If anyone,  while worshiping the relics who died in the heart of joyful joy, that time, after the body of the common body will be born beings, the realm of gods ¹⁵ . This is a conditional condition, with the important note that,  while  praising the Cetiyacārika āhṇḍantā ( ¹⁶ ) ,  which is  death (kālaṁ)  with the pasayacittā,

Thus, the nature and transference of consciousness at the near-death point is important in the birth. Apart from five sources mentioned above, it works  Win weak legal arguments set  also clearly confirmed this ¹⁸ . Here, the maintenance of a near-death consciousness residing in the Dhamma, besides the principal effort of the individual, relatives and friends, depending on the specific circumstances, I have a good place to be born. In the  Nikāya Nikāya  has recorded many cases, as well as many ways of dying.

2. The modes of dying

Depending on karma, each person has a different dying state. We will outline and point to typical dying practices.

Reassignment at the end of dying

For some people, sometimes embracing the wishes that until the end of life can not be fulfilled, and that prayer suddenly blows up at the time of death. In the role of supporting the dying person, depending on the type of wish, depending on the actual situation, we seek to help the dying person to remove these wishes. Removal does not mean fulfilling all kinds of wishes, but it can help the dying person realize that good wishes should be maintained, and wrong wishes should be dropped.

First of all, with the layman, due to the particularity of life should also be very anxious at the end of life. The story of his wife helping her husband to remove the worries of the Nakula family's heavy death, is a controversial case. The characteristic of this dialogue is that the wife assumes her husband's concerns, and also gives her a solution. Please discuss this comforting story as follows:

1- Homeowner, the landlord can think: "Nakula's mother, after the common fate, can not raise children and maintain the house."

"My master, I skillfully weave cloth and brush the wool." Dear owner, after joining the common fate, I can raise children and maintain houses.

2 - Dear owner, the owner can think as follows: "Female home, Nakula's mother, after the destiny, will go to another family."

- Host, do not think like that! The landlord, the landlord also knew, in the sixteen years we live as a homeowner, I have lived the practice of how well.

3 - Dear owner, the owner can think as follows: "Nakula's mother, mother, after the common fate, will no longer want to meet the Exalted, will no longer want to meet them.

- Host, do not think like that! After the common fate, I will want to meet more Exalted, will want to raise them more.

Dear owner, the owner may think as follows: "Nakula's mother, mother, after the common fate, will not keep the precepts fully."

- Host, do not think like that! Lord, until when, the female disciples in white dress master of the Buddha is still internally pure, I will be one of them.

5- Host family, the owner may think as follows: "Nakula's mother, in France and this law can not attain the ability to enter, not achieve comfort, not reach comfort, not out. Suspicious, do not leave the hesitant, do not achieve fearless, also have to rely on others living in the teachings of the Buddha.

- Dear Home, do not think like that! Dear Lord, until when, the female disciples in white dress of the Blessed One, in France and this law attain immortality, achieve habitation, achieve comfort, surpass the suspicion, honor, achieved fearless, not because of other people living in the Buddha's teachings, I will be the one who was ¹⁹ .

After the encouragement and comfort of conveying the material from the partner's introspection, especially the seven times repeated the Buddha's words: the Buddha  rebukes people when the destiny also desire lust, Nakula's father suddenly Heal and overcome death. Upon learning of this story, the Buddha praised Nakulamātā, seeing her as one of the ten lay disciples to speak intimately in earnest  ²⁰ .

In other cases, the supporter may be willing to help, depending on the wishes of the dying person. Such as:

- If he said: "I also have the love of my parents," the time should tell him as follows: "Venerable Master, mortal must die. Oil Ton sun loving parents, Venerable will also die. Ton Oil does not have a loving memory of his parents, he will also die. So it is better for you to give up your love for Sunnah's parents. "

- If he said: "I love my wife and children," the time should be said as follows: "Religion is dead anyway. Oil Ton is fondly remembered his wife, son will also die. Oil Ton is not loving memory of his wife, son will also die. So it is better to abandon venerable memory compassion for the wife of the venerable " ²¹ .

 From these specific cases, in relation to the actual situation of lay people today, we can be flexible in terms of content, in order to neutralize the loss of the most effective person.

For those who have left the family, there are no worries of seclusion, but sometimes there are subtle aspirations, and they even exist at the time of death.  In economic dialogue  Saṁyutta  (S.iii, 119) ,  between the Buddha and the monks Vakkali dying, typical for this case:

 "  Vakkali, are you confused, regretful?

- Well, really I have many confusions, there are many regrets!

"Vakkali, what do you blame yourself for?"

- Lord, I have nothing to blame myself for precepts.

"Vakkali, if you have nothing to blame for precepts, do you have any questions?"

- For a long time, the Blessed One, I want to come to see the Blessed One. But my body is not strong enough to see the Blessed One.

"Okay, Vakkali, what good is this stinking body?" Vakkali, who sees the Fa, he sees me. Whoever sees Me, he sees the Fa. Vakkali, seeing the Fa, is seeing me. Seeing Me, seeing the Fa ²² .

From the above story has shown, Buddha always care and listen to the wishes of beings in general at the end of life. In the case of the Vakkali-bhikkhu, the Buddha pointed out that the aspiration was still in a state of profound vilification, and that he was equipped with a new insight for the Vakkali Bhikkhu.

It can be said that taking care of the soul at the end of a dying person's life is a way of life that is flowing with humanity, making life less abundant after death. Depending on the type of wishes at the end of each person's life that shape the value of life. Just as the Socrates philosopher (470-399 BC), after drinking the poison of Atheism, before the time of separation, also instructed the pupil to replace the teacher pay the cock that owed him Aesculapius ²³ .

In the types of wishes of those who are about to die, the recognition of a legitimate wish and vice versa requires the supporter to have certain insights. The level of insight of the supporter sometimes contributes to determining the place of death or sublimation of the dying person.

Thus, it is one of the humanitarian solutions of the human nature that the Buddha himself has done.

Equipping awareness of the  Four Indestructible Signs  and the  Three Laws Press

King Mahānāma is the creator of many conditions for the Buddha to have many important teachings for laypeople ²⁴ . He has many concerns attached to the real life of the house where every encounter with the Buddha, he brought out asked. Your question below is one of those evidences:

- The Blessed One, a sick layman who is sick, painful, ill, need to be like a layman of religion?

From this question, the Buddha taught an important method that could use the dying person:

- Mahānāma, an ill-intentioned layman, must be comforted with the following four assassinations: (assāsaniya dhamma):

Venerable rest assured, with the Buddha's faithless faith to the Buddha: "This level of Appreciation, Transcendent, Good Hanh, Good, Award, Supreme Master, Heavenly Man, Buddha, the Blessed One ".

Venerable rest assured, with the loyal faith of the Buddha to France: "France by the Exalted hypocrisy, practical present, effective immediately, come to see, able to navigate The person's self-understanding. "

Venerable rest assured, with the Buddha's static faith of the Sangha: "The virtues are the disciples of the Exalted. They are the disciples of the Blessed One. The virtue applicants are the disciples of the Blessed One. Righteous behavior is the disciples of the Exalted. That is four pairs of eight of them. The disciples of the Exalted are worthy of respect, worthy of respect, worthy of being hands folded, is the ultimate blessing in life.

Venerable rest assured, with the precepts of the holy gods are not sabotaged, do not be cut, not defiled, not defiled, liberated, praised by the mind Clinging, leading to meditation.

A layman suffering from illness, suffering, illness, this Mahānāma, must be consecrated by a layman with four consoling dharmas. Needless to say so ²⁵ .

These four dharmas are also called the  four indestructible  beliefs, the  four types of pure witness  (cattaro aveccappasādā), which are the beliefs of the Buddha, the Fa, the Belief and the Belief. To attain these four dharmas, the dying person will not be fallen, the results of the Precepts and will  favor Nirvana, toward Nirvana, toward Nirvana ²⁶ .

Normally, the four kinds of indifferent beliefs taught by others are common, however, for laypeople is a special case.

As a rule of  Saṁyutta  (Napoli, s.IV, 302), in the moment of shared destiny, lay surrounded Citta is Devas support concept, which were the  gods in the garden, in the forest gods, gods in trees, Vassal Heavenly herbs, trees in the forest ²⁷ .  The exchange between the gods and the layman Citta is very interesting:

- Host family, please say: 'In the future, I will become the king of the C ultragar dynasty'. So I  (Citta - who wrote the note)  will tell them: 'That was impermanent, something that is not permanent, so he needs to leave and pass' " ²⁸ .

After that, although lying on the sickbed, but before the request of the great gods and relatives, layman Citta taught solid belief in the Three Jewels  and later advised:  All these What can be brought to the family, all must be offered, distributed to the morality and good character ²⁹ . When making the landlord Citta dear friends, the blood relatives have a net credit to the Buddha, for France, for us monks and advised them alms, he immediately shared destiny ³⁰ .

From here it can be seen that, despite the dying, but before the request of the gods and relatives, layman Citta is still trying to lecture the last. Therefore, lay Citta is Buddha praised as one of ten laymen supreme position, with cosmetic effects:  lecture supreme ³¹ .

In today's life, it is very difficult to gain immodest confidence in the Three Jewels and the Enlightenment. However, from the teachings of the Buddha, from the example of the superstitious laymen mentioned above, we can apply in many ways to the dying man to perfect and strengthen his basic moral qualities ( The five precepts, the Bodhisattva precepts, monks, etc.), and hold the Three Jewels belief to the highest possible. In actual fact, similar content is still used by Buddhist traditions to recite the dying person, but has many variations that are different from the text.

In addition to reinforcing and equipping the dying  quartermaster ; In many cases, the Buddha also implements the contents of the  Three Laws  when someone is dying.

Corresponding Sutra   (S.iv, 46), there is a monk who is ill, less known, was the Buddha's paradise. He asked:

What do you think, monks, eyes are often or impermanent?

- is impermanent, the Buddha ...

- Tai ... Nose ... Tongue ... Body ... Italy is often or impermanent?

- It is impermanent, the Buddha.

- What is impermanent suffering or stray?

- It is suffering, White World.

- What is impermanent, suffering, subject to change, is reasonable if the bar is: "This is mine, this is me, this is my self"?

- No, White World.

- See this, Monks, the College of Holy students bored with eyes ... "... no longer back this state again."

So religiously, so monks, joy, faith teaches the Buddha. And while this teaching is said, Bhikkhu initiated lawless glass label: "What is happening, all are subject to destruction " ³² .

It can be seen, the content of the religion for the monks are seriously ill in the above paragraph is the  Tam dang. The full awareness of the  Three Laws  helps the dying person to no longer have greed or attachment to the body. Because the less attachment, the more attachment. The degree of liberation of every living being is based on these two criteria. According to the survey,  the Three legal publications  were presented vivid and most complete in all of  no self  (Anattalakkha n a Sutta m ) . This is the second sermon Buddha preached for years he Parivrajikas after enlightenment ³³ .

From this base, it can be said that, in support of the dying person, it is possible to develop the Four Noble Truths  or the  Three Laws of the Teachings  ,  or recite the Lessons of  Selflessness  several times. After the study many different translations, we believe that the translation of  non-self minister  in the form of verses (Gatha) in  Rite chanting  of Buddhist sects mendicant Vietnam, very fit to compel Dying person ³⁴ .

Several methods of euthanasia are not uncommon

No attachment (na upādiyissāmi) ³⁵

The great merchant Anāthapiṇḍika is an adult and bathed in Buddhism; There are 18 recorded texts related to him ³⁶ . When dying, he was taught by Mr. Siriputta with a deep lecture.

Lectures entitled The venerable Sariputta  Anathapi ndikovada Sutta M,  is Thich Minh Chau translated as economic  Church Anathapindika world , is of 143, belonging to  Central .

Because of the merchant Anāthapiṇḍika had achieved the fruit of the Proclamation in a meeting with the Buddha at Rajaghaha ³⁷ , so the sermon given by Sāriputta to Anāthapiṇḍika when he was dying, focusing on only one matter. The only weight, that is the point of  non-attachment  (na upādiyissami). Throughout the sutras, the term clinging is not mentioned 48 times.

 According to the sutras, after visiting the state of illness, Venerable Sāriputta in turn advised Anāthapiṇḍika not to cling to six bases, six ceiling, six consciousness ... not to cling to the four, the fourth, the world or another world. The sermon of Sāriputta revolves around the main point is  not attachment  (na upādiyissāmi), with the lead and lively contact.

After hearing the sermon, the merchant Anāthapiṇḍika was surprised to say to Sariputta:

- Although the teacher has been servant for a long time and although I have been close monks practice the mind, I have never heard such a lecture.

- Lay people, such sermons do not tell the laypeople wear white. Lay people, such sermons speak for the monk.

- So, Sir Satori, give such a sermon to the laypeople dressed in white. Venerable Sariputta, there are good male son births with not much defilement, if not heard the law, will be felled; But if heard, they can know (Chief) of the law ³⁸ .

As true as Venerable Sāriputta has said, the non-attachment view was taught by the Buddha to anonymous monks when he was ill. Beijing  Saṁyutta  (Napoli, s.IV, 47) stated:

Monks, if you do not understand the Dharma I teach about the purity of the precepts, monks this time, you understand the law I teach how?

Lord Buddha, I understand the teachings of the Buddha is for the purpose of complete silence, not grasp.

- Good, good, this monks! Instead, this monks! He understood the teachings that I teach is for the purpose of complete peace, no clinging ³⁹ .

The view of non-clinging is also emphasized by the Buddha in the case of Channa's extremely peculiar death, due to the illness was so painful that the author used suicide knife. Lord Sāriputta questioned about the birth and future of Channa Buddha, should be explained by the Buddha:

Sariputta, with such a thing, I do not say Channa is guilty. Sariputta, who gives up this body and grabs another; That person, I say, is guilty. But monks Channa not so ⁴⁰ .  The Buddha said so because Channa had accomplished insight before:  This is not mine, this is not me, this is not my self ⁴¹ .

The effort to cultivate the mind of non-attachment ( na upādiyissāmi ) carries an important meaning in life and even when dying. Because when the clutch is broken, the twelve-time chain will leave, and the dying person will reach the lane of liberation.

The six legal measures (father vijjā bhāgiye dhamme)

The layman Dīghāvu is a close friend of the Three Jewels, has achieved the results of the Reserve. When he was seriously ill, he knew that his father, Jotika, had come to the Truc Lam Clinic to ask the Buddha for help.

After inquiring about the illness, the Buddha recited the  Four credit indestructible  though laymen Dighavu accomplished before. Hereafter, the Buddha added:

Therefore, this Dīghāvu, after he has dwelt in the Four Precepts of this section, he is to practice six more manifestations (dhīgi bhāgiye dhamme).

- Here, this Dighavu he let stay, shop impermanence of all acts, consistent great suffering in impermanence, selflessness consistent idea of suffering, cessation visualize, visualize dispassion, cessation visualize ⁴² .

These six components can be found scattered in the  Sangha , from chapter 6 to chapter 9. In the Liturgy  of the 33rd edition of the  Truth ,  the six parts of this law are also called the  six elements of thought: Impermanence, suffering on impermanence, selfless thoughts on suffering, dreams, thoughts, Thought ⁴³ .

The six virtues are high-level training, mostly for the monk or the superior. Only the first,  the innate in all activities , has shown this:

Indeed, the monks, monks who see any action is impermanent, will accomplish patience depending on, this event occurs. Achievement patience depends on, will enter the deciding principle, this event occurs. Enter into the decisive mind, will realize Resultant, the most fruitful, the unlikely, or the arhat, this event occurs ⁴⁴ .

 Here, in particular, the Buddha taught the layman  Dīghāvu six manifestations  (vijjà bhàgiye dhamme), because he was one of the intellectual disciples of the Buddha, convinced by the Buddha:

 Wisdom, the monks, are lay Dīghāvu! The Dīghāvu lay practitioners of the law and the law, not disturbed me with legal proceedings. The layman Dīghāvu, after the death of the lower half of the fetter, was borned there, no longer back in this world ⁴⁵ .

From the case of the merchant Anāthapiṇḍika and the layman Dīghāvu, it is certain that, in the time of the Buddha, there are many lay people at the base of victory. Not only that, based on the lecture content for these two special laypeople have shown, these are high-level practice, can not easily handle recitation for the masses.

3. Conclusion

From a Buddhist perspective, karma can change. Even with a slight change in karma, in a positive way, the disciple is still practicing. In the  Dhammapada,  the Buddha encouraged this work ⁴⁶ . The work of the dying, though only supportive, but also in that sense.

According to the literature, the dying person is literally literal. That is, the activities of anthropomorphic activity take place when the person is alive, when vital signs are recorded, when the respondent is conscious. The Nikāya scripture  does not record memorial activity after death.

From the survey above, there are five basic elements in supporting the dying person. First, listening, comforting and relieving the dying person's mind. Second, coincide with the rules that the dying person has longevited, reinforcing bad habits, if any, in the form of repentance ⁴⁷ . Third, the direction of people are about to lose confidence Three Jewels. Fourth, implement the teachings of the  Three Truths press , or recite the Lesson of the  Unconditional  many times. Fifth, with concrete examples, advises the dying person to renounce attachment and attachment. These are the ways of the dying person recorded from the Nikāya Canon.

The degree of dying is only a means of support, but because of the transport of love material, has created the unique value of Buddhism. END=NAM MO SHAKYAMOUNI BUDDHA.( 3 TIMES ).VIETNAMESE TRANSLATE ENGLISH BY=THICH CHAN TANH.THE MIND OF ENLIGHTENMENT.VIETNAMESE BUDDHIST NUN=GOLDEN LOTUS MONASTERY=AUSTRALIA,SYDNEY.29/6/2017.