People dying according to the Nikàya.
Abstinence means near death. There are many synonyms and expressions for this state as death, death time near death ... This level is meant to transform, help people pass, teach people.
Actually, in the Tang-A-jing, the equivalent of the Sutra is not called the sutra, but is editable by the Tripitaka editors. In the Middle Ages, there is also a business equivalent to the Central Business, when translated into Vietnamese, Venerable Tue Sy retained the title of the disease education (教化 病) 4.
Here, according to the Pāli or Sài of this sutra, the similarity of the apostolic and religious terms of the two above mentioned translations, perhaps the meaning of vāda, has the vad, which means speak, lecture5.
It should be noted that in the Nikāya Nikāya, there are many suttas related to the dying of the dying, from the lay people to the monastic order, and also from here have opened many ways to support the person who is absorbed. repentance. Thus, the attachment of the title of dying person to a sutra in the Sangha-A-jin of the Han system, equivalent to the Ānathapiṇḍikovāda sutta kinh, makes it possible to mislead the limitations of the sedative measures. repentance. 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 reverent devotion and there are cases where the body has to be abandoned in the heart of exile. According to the example of the cloth, the Buddha taught that, with defilement mind will be born in the evil realm and the realm will open with a calm mind, peace. A number of special cases have been recorded in the Nikāya Canon, which shows that the heart of the killer has a special connection to the place where the birth will take place.
First, it 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 Bhaggava potter. Here, Pukkusāti first saw the Buddha, heard the Buddha preacher and worshipers have developed the mind of the French. In time to find the bowl as the Dharma Dharma Dharma, a cow running, lost his life7. In this case, the Buddha confirms that Pukkusāti has attained the Third Noble Truth.
Third, Soṇa's father was a hunter, and in his old age he left his karmic concentration and became a monk. At the time of death, the bad karma of the past was horrifying, causing him great fear. Seeing this, Sora Soaa gave the 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 scene disappears and then he is born Thien10.
Fourthly, according to the Central Sutra, Brahmin Dhanaññāni is a man, just as he is king, exploitation of the brahmins of the house, the brahmins of the house owner, exploitation of the king. This brahmin had sympathy with the Venerable Sāriputta in the previous sermon, although he had not yet taken refuge in the Three Jewels, but in death, Brahmin Dhānañjāni invited him to visit Sāriputta. visit me At Ba-la-subject Dhanañjāni, Venerable Sariputta contemplating: Brahmin is very religious Brahma. Let us preach the path of fellowship with Brahma 12, so that Brahmin Dhanañjāni would be immediately blessed and born into the Brahman world13.
Fifth, in the Mahaparinirvana Sutra, it is noted that there are four relics, called the Four Senses (saṃvejanīyāni ṭhānāni cattāri), which is the place where the Tathagata is born, This is the place where Tathagata first taught and where Tathagata entered Nirvana14. If anyone, while worshiping the relics who died in the heart of joyful joy, those days, after the body of the common body will be born, the realm of gods. This is a conditional condition, with the important note that, while worshiping the relics (Cetiyacārikaṁ āhṇḍantā) 16, which is death (kālaṁ) with the deepest joy of joy (pasannacittā), is born into the realm gods (saggaṃ loka 17) 17.
Thus, the nature and transference of consciousness at the moment of death is important in the birth. Apart from the above mentioned sources, the work of Thang Thuc Dhamma Essay also confirms this fact18. Here, the maintenance of the near-death consciousness in the Dhamma, besides the primary endeavor of the individual, the relatives and friends, depending on the specific circumstances, can support the cause, making him I have a good place to be born. In the Nikāya Nikāya has recorded many cases, as well as many ways of dying people.
2. The modes of the dying person
Depending on the driving force that each person has a different state of dying. We will outline and point to typical dying practices.
Interpretation of the wish at the time of death
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 will, depending on the actual situation, we seek to help the dying person overcome these wishes. Disobedience 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, the lay person, due to the characteristics of life should also have much care at the end of life. The story of his wife helping her husband solve the worries of the Nakula family's heavy death, is a shameful case. The peculiarity of this conversation is that the wife assumes her husband's concerns, and also gives herself a solution. Please discuss the comforting story as follows:
1- The owner, the landlord can think: "Nakula's mother, after the fate of the general, can not nourish the children and maintain the house door".
- Dear master, I cleverly woven cloth and brushed the wool. Dear family, after the common fate, I can nurture the children and maintain the house.
2- The house owner may think, "Nakula's mother, after my destiny, will go to another family."
- Host, do not think so! Dear family, the landlord also knew, for sixteen years we live as a homeowner, I have lived the practice of how well.
"Hostess, Nakula's mother, after our common destiny, will no longer wish to meet the Blessed One, will no longer wish to meet them."
- Host, do not think so! After the common fate, I will want to meet more Exalted, will want to meet them more Increase.
"Hostess, Nakula's mother, after my destiny, will not keep my precepts fully."
- Host, do not think so! Lord, until when, the female disciples in white dress master of the Buddha is still internally pure, I will be one of them.
5 - Homeowners, the landlord can think as follows: "Nakula's mother, mother in France and this law can not achieve the ability to enter, not gaining residence, not reach comfort, not beyond do not leave the hesitant, do not reach the fearless, also have to rely on others living in the teachings of the Buddha.
- Sir, do not think so! Dear Lord, until when, the female disciples in white dress of the Blessed One, in France and this law achieve the entry, achieve residence, achieve comfort, beyond doubt or leave attain the fearlessness, not by living in the teachings of the Buddha, I will be one of them19.
After the encouragement and comfort of conveying material from the partner's introspection, especially seven times repeated the words of the Buddha: 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, who considered her one of the ten lay disciples to speak intimately.
In other cases, the supporter is willing to help the needy. For example:
- If he says: "I still have the love of my parents", the time should tell him as follows: "Venerable monks, must die. Oil Son credit loving parents, worshipers will also die. Oil Prince does not have love for parents, he will also die. 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 forgive his wife and children, the author will also die. Oil Ton is not loving his wife and children, he will also die. It is better for you to give up your love for Sunnah's wife and children. "
From these specific circumstances, in relation to the actual situation of lay people today, we can be flexible in terms of content, in order to neutralize the ineffectiveness of the most effective person.
For the monk, there are no such worries, but sometimes there are subtle aspirations, and they even exist at the time of death. The dialogue in Sutra (119), between the Buddha and the Vakkali monk dying, represents this case:
- Vakkali, what are you wondering, regret it?
- Honest, 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.
"Hey, Vakkali, if you have nothing to blame for precepts, so what are you confused, what is regret?
- 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, this Vakkali, what is worth seeing for 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 Fa22.
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 the grip of profanity, and that he had equipped 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 the past. 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 student to replace the teacher pay the cock that owes Aesculapius23.
In the types of wishes of those who are about to die, the recognition of the righteous will and vice versa requires the supporter to have a certain insight. The level of insight of the supporter sometimes contributes to determining the place of felling or sublimating the dying person.
Thus, the proper removal of the wishes of the dying person at the end of his life is one of the humanitarian solutions that the Buddha himself has done.
Awareness of the Four Noble Truths and the Three
Laws of the Seal of the Mahānāma is the opening of many conditions for the Buddha to have many important teachings for lay people24. 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 ill, suffering, being sick, needs to be ordained by a layman.
From this question, the Buddha taught an important method that can use the dying person:
- Hey Mahānāma, a layperson is sick, in pain, severely injured patients, need to be comforted with four measures consolation as follows (assasaniya dhamma):
The venerable rest assured, with the unwavering loyalty of the Sun For the Buddha: "This level of Appreciation, Right Variable, Good Hanh Tuc, Good News, The World Award, Supreme Master, The Respiration, Thien Nhan, Buddha, the Sun.
Venerable rest assured, with the loyal faith of the Buddha to the French: "France by the Exalted, cleverly present, effective immediately, come to see, have the ability to navigate The mind is self-understanding. "
Venerable rest assured, with the silent faith of the Sun for them to increase: "The virtues are the disciples of the Exalted. They are the disciples of the Sun. Adoption is the disciples of the Sun. The right conduct is the disciples of the Sun. That is four pairs of eight. The disciples of the Exalted are worth reverence, worthy offerings, worthy of respect, worthy of being hand-made, is the ultimate blessing in life. "
Venerable rest assured, with the precepts of the holy gods are not sabotaged damage, not pierced cut, not defiled, not defiled, liberated, praised by the mind, not clinging, leading to meditation.
A layman who is ill, suffering, and being seriously ill, this Mahānāma, must be consecrated by a lay person with four consoling dharmas. Needless to say 25.
These four dharmas are also called the four indestructible beliefs, the four kinds of pure witness (cattaro aveccappasādā), that is, the belief in the Fa, 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 Nirvana26.
Normally, the four indomitable faiths are taught to the dying person, however, for the layman Citta is a special case.
According to the Resurrection (S.iv, 302), in the general momentum, lay Citta is surrounded by the gods of support concept, that is the gods in the garden, gods in the forest, gods in the tree, The herbs in the forest, the trees in the forest27. The exchange between the gods and the layman Citta is very interesting:
- This household owner, please say: 'In the future, I will become the king of the C ultragar dynasty'. So I (Citta) wrote to them: "It is impermanent, it is not permanent, it needs to be removed and overcome."
After that, although lying on the sick bed, but before the request of the great gods and relatives, layman Citta taught solid belief in the Three Jewels and then further instructions: All What can be brought to the family, all must be offered, distributed to the morality and good nature29. When the owner of Citta made his friends and relatives, the blood of the faithful to the Buddha, to the Dharma, to the Sangha, and advised them to give alms.
From here it can be seen, although dying, but before the request of the gods and relatives, layman Citta still efforts to teach the final discourse. Consequently, layman Citta was praised by the Buddha as one of the ten ultimate laymen, with the fine art of sermon.
In today's life, it is very difficult to gain immovable belief in the Three Jewels and Sanctification. 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 person to perfect and strengthen his basic moral qualities ( The world, Bodhisattva precepts, monks and nuns ...), and hold the Three Jewels faith to the highest possible. In reality, similar content is still used by Buddhist traditions to recite the dying person, but it is different from the text.
In addition to consolidating and equipping the dying four mortals; In many cases, the Buddha also develops the contents of the Three Laws when one is dying.
Correspondence (S.iv, 46), there is a monk who was seriously ill, less known, was the Buddha's vision problems. 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?
- is impermanent, the Buddha.
- What is impermanent or miserable?
- It is suffering, White World.
- What is impermanent, suffering, subject to change, is reasonable if it is: "This is mine, this is me, this is my self"?
- No, White World.
- Seeing this, monks, monks multi-disciplinary students bored with eyes ... "... no longer go back to this state anymore."
Such religious monks, monks, he is happy, faith teaches the Buddha. And while this teaching is said, the monks arise up the law of the glass ceiling: "What is happening, all are subject to destruction".
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 Truths helps the dying person to no longer greed or cling to the body. The less attachment, the more clinging. The degree of liberation of every living being is based on these two criteria. According to the survey, the Three Truths are presented as the most vivid and complete in the Anattalakkhaṇa Sutta bài. This is the second sermon that the Buddha preached to the five brothers as Tran Qiao after the direct.
From this foundation, in support of the dying person, it is possible to develop the Four Noble Truths or the Three Laws of Truth, or recite the Lessons of Selflessness several times. After examining many different translations, we believe that the translation of the Unattainable Sutra in the form of gātha in the Ritual of Sutras of the Buddhist Sect of Vietnam is very suitable for supporting dying person34.
Some of the methods of euthanasia are not common.
No attachment (na upādiyissāmi) 35
Great merchant Anāthapiṇḍika is an adult and bathed in Buddhism; There are 18 recorded records related to him36. When he was dying, he was taught by Sariputta with a profound content.
The sermon of Sāriputta, named Anāthapiṇḍikovāda suttaṃ, was translated by the Most Venerable Thich Minh Chau.
Because of the merchant Anāthapiṇḍika has achieved fruitfulness in the meeting with the Buddha at Rajaghaha39, so the sermon of Sariputta for Anāthapiṇḍika when he died, only focus on a matter of importance only, that is the point of non-attachment (na upādiyissami). Throughout the sutras, the term clinging is not mentioned 48 times.
According to business, after visiting the state of illness, Venerable Sāriputta in turn advised Anāthapiṇḍika not to cling to six bases, six ceiling, six awakening ... not to cling to the four, four meditation, this 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 listening to the sermon, the merchant Anāthapiṇḍika was surprised to say to Sariputta:
- Although the teacher has been servant for a long time and although I was close monks practice the mind, child Never heard such a sermon.
- This layman, do not tell the laypeople in white. So lay people, such sermons speak for the merchants.
- So, Sir Satori, let's say such a thing to the laypeople dressed in white. Venerable Sariputta, there are the male practitioners born with much defecation, if not heard the law, will be felled; But if they hear, they can know (the Chief) of the law.
As true as Venerable Sāriputta said, the point of non-attachment is taught by the Buddha to monks anonymous when he is sick. The Sutra (S.iv, 47) states: "
Monks, if you do not understand the Dharma I teach about the purity of the world, this monks, he understands how do I teach?
- Lord Buddha, I understand the teachings of the Buddha is for the purpose of complete silence, not grasp.
- Instead, heal, this monks! Instead, this monks! He understood the teachings that I teach is for the purpose of complete tranquility, no attachment.
The notion of clinging is also emphasized by the Buddha in the very special case of Channa, because of the illness so painful that the author used knife suicide. Sir Saratip's question about the birth and future of Channa, should be explained by the Buddha:
Sariputta, with such a thing, I do not say Channa is guilty. Sariputta, who abandoned this body and cling to another; he said that he is guilty. But monks Channa not so 40. This is not my self, 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 chain of 12 conditions will leave, and the dying person will touch the lane of liberation.
The six legal measures (father vijjā bhāgiye dhamme)
Dīghāvu is a person close to the Three Jewels, has achieved results. When he was seriously ill, he asked his father, Jotika, to come to the Truc Lam Clinic to ask the Buddha for help.
After visiting the illness, the Buddha resembles the Four Freedoms even though the layman Dighāvu had accomplished earlier. Hereafter, the Buddha adds:
- Thus, after this Dīghāvu, after he has dwelt in the Four Precepts of this section, he is to practice the six more manifestations (dhīgi bhāgiye dhamme).
- Here, this Dīghāvu, he stay, impermanence in all the action, the idea of suffering in impermanence, the idea of selflessness in the suffering, visual imagery, visual imagery, greed.
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 the law are also called the Six elements of thought: Impermanent thought, suffering on impermanence, selfless thoughts on suffering, thought, imagine 43.
The six components of this law is high-level training, mostly for the monk or the superior. Only in the first article, the ban on impermanence 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 decisive nature, this event occurs. Enter into the right decision, will realize Resultant, the most fruit, the future Unconditional, or Arhat, this event occurs44.
Here, especially in the case of the Buddha taught to lay Dighavu six intelligent part legal (father vijjà bhagiye dhamme), because he is one of the disciple with the base nature intelligent, Buddha conviction:
Hien league , the monks, are lay Dīghāvu! Dīghāvu practitioners do the legal and customary, do not annoy me with litigation law. Dīghāvu, after the death of the lower section of the fetter, was born and died there, no longer go back to the world again45.
From the general case of merchant Anāthapiṇḍika and layman Dīghāvu, it was confirmed 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 support for the masses.
Conclusion
From a Buddhist perspective, karma can change. Even with a slight change in karma, in the positive direction, the disciple is still practicing. In the Dhammapada, the Buddha encouraged this. The degree of dying, though, is only supportive, but also in that sense.
According to the material, the dying person's true meaning. That is to say, the activities of mindfulness take place when the person is alive, when vital signs are recorded, when the respondent is conscious. The Nikāya scripture does not record support activities 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, duplication of the rules that the dying person has lived, reinforcing the deterioration of the precepts, if any, in the form of repentance47. Third, the direction of the imminent faith of the Three Jewels. Fourth, implement the teachings of the Three Laws, or recite the Lessons 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 dying person is only a means of support, but because of the transport of love material, has created the unique value of Buddhism. END=NAM MO SAKYAMUNI BUDDHA.( 3 TIMES ).VIETNAMESE TRANSLATE ENGLISH BY=THICH CHAN TANH.THE MIND OF ENLIGHTENMENT.VIETNAMESE BUDDHIST NUN=GOLDEN LOTUS MONASTERY=AUSTRALIA,SYDNEY.24/8/2018.
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