The
Critical Issue of Life and Death
Life is impermanent. After we come into this
world, we may live for ten
years, possibly a hundred years, or perhaps even
longer. But we grow,
and finally we have to die. People normally think of death
as the end
of everything. There is nothing great about it. But according to
Buddhism,
our life does not begin only at the moment of birth; and
death too, does not
imply the end of everything. If life was as simple
as this, then this would
encourage us to fritter away our time with no
purpose. Actually, we existed
before we were born, and we will have
another life after death. We will be
reborn in another place and the
cycle of life and death will continue endlessly.
The constant rebirth
into this suffering world is a bigger problem than the
simple death at
the end of each life! Constant rebirth is difficult to solve
and it
becomes a critical issue when we recognize and wish to overcome it.
The
situation is analogous to a businessman who starts his business at
the beginning
of the year. At the end of the year, he has to account
for his profit and loss,
repay all his debts and get back what others
owe him. This process repeats
the following year, and every year
thereafter. The closing of everything. The
businessman plans to
accumulate long term profits and increasingly valuable
assets year
after year. But this is not an easy task to fulfil!.
How should
we handle this problem? We can be more confident about the
following year's
financial position if the current year's business is
profitable. Everything
will run more smoothly next year. However, if
this year results in a loss,
then next year's financial position will
be tight. We may have to borrow from
here or there, causing a lot of
frustration, worry, and suffering for ourselves.
Life
is the same. When there is birth, there will be death. During this
process
of life and death, we have to consider our profits and losses.
If we do not
put in an effort to uplift ourselves, we may lose our
human status in the next
life, and this will certainly be a loss! If we
improve ourselves and become
a better person in this life, then we will
create good prospects for our future.
Although
our "End of Year (life) Account" may show an unfavorable
"financial
(karmic) position", if we can justify ourselves skilfully,
we may still
get through the last difficult period. Thus, a practicing
Buddhist should pay
attention to the moment of their last breath. We
should behave well, think
positively, and be mindful at the moment of
our last breath.
When we talk
about life and death, some think that death means the end
of everything. Thus,
we must first clarify these misunderstandings
about "death" before
we discuss "life". People normally have a fear of
death. In fact,
death is nothing to be afraid of. This is analogous to
the businessman who
runs a good business at all times and manages it
well until the closure of
the financial year. When the New Year comes
he will certainly enjoy a comfortable
life. Therefore, as long as we
have prepared well during our lives, we should
be happy when we are
healthy, and should not be frightened when sickness or
even death
comes.
The
Three Types of Death
According to Buddhism, there are three types of death:
1.
The end of life: No matter how long we live, once the life that we
obtained
from our past karma is finished, we will die. This is like a
lamp. When the
fuel is consumed, the light will go out. If the "karmic
fuel" for
our life is for one hundred years, then, at the end of one
hundred years, we
will die, and there are no alternatives!
2. The exhaustion of merit: We need
daily necessities such as food,
clothing, and shelter in order to live. Some
of us may die before we
reach old age because of the exhaustion of our merits.
We may die of
hunger or cold.
3. Death at a time when one should not die:
Some of us may die because
of wars, floods, fires, accidents, sickness, lack
of care or nutrition,
or over-work. This type of death is different to the
other two types
mentioned above.
With regards to death, a practicing Buddhist
should remember two
points:
1. Whether we are young or old, we may die at
any time. Although humans
have an average life span, exhaustion of merits or
unforeseen
circumstances for any individual may cause us to die at any time.
Life
is impermanent. So we should be diligent in practicing the Buddha's
teachings,
and not wait until the next life, or life thereafter!
2. Do not think or misunderstand
that life is determined by our past
karma only. In fact, the major influence
comes from our actions in the
current life. If we always commit wrong deeds,
do not take care of
ourselves, and are lazy, then consequently we may become
poor and may
die of starvation while young or middle aged. But death as such
does
not necessarily imply the end of one's actual life process.
How Does
the Cycle of Life and Death Come About?
What is this cycle of birth and death?
How does this cycle of life and
death come about? What determines our improvement
or deterioration?
According to Buddhism, it is determined by our karma. Karma
is the
energy or influence that is left behind by our actions. Due to our past
karma,
we are born as human beings in this life. Similarly, the good
and evil karma
of this life and past lives will also affect our future
lives. Many Buddhists
think of 'karma' as 'evil karma' only. This is
not true. The energy that is
left behind by our actions or thoughts, be
it good or evil, is referred to
as 'karma'. Our future is determined by
our karma. Thus, the Buddha Dharma
says, "We reap what we sow".
Between our past and present, which
bad or good karma, will determine
our next life? There are three situations
as stated in the following:
a) Strong karma
When we are at the brink of
death, the good and evil karma we have
generated in our life will appear in
front of our eyes. Usually we
generate a lot of good or bad karma every day.
At the moment of our
death, if strong good or evil thoughts arise, they will
determine our
future.
For example, the memory of killing one's own father
is unforgettable.
The thought will always be in one's mind. At the moment of
death, this
evil scene (karmic action) will appear in front of one's eyes.
Similarly,
one who is very filial will see their own filiality and good
deeds at the moment
of their last breath. This is similar to a debtor.
At the end of the year,
all creditors will come and chase after the
debtor for their money, and the
debtor will pay the creditor who
applies him the greatest pressure first.
b)
Habitual Influence
Some people may have karma that is neither extremely good
nor extremely
bad. In these circumstances, habitual actions may become the
major
influence on their fate. Accumulated minor evil actions will produce
an
evil result. Accumulated minor good deeds will produce a good result.
There
is a saying;
"Although a drop of water is tiny,
it may gradually fill
a big container."
The Buddha also gave us an example: If there is a big
tree that is
leaning to the east, it will certainly fall towards the east when
being
axed.
The Chinese always say: "At the time of death, the ghosts
that feel
injustice will come and ask for one's life." Those who killed
pigs and
goats will see pigs and goats, and those who killed snakes will see
snakes.
If we see these, we will have great suffering. We may tremble
with intense
fear, and lose our minds. In fact, the pigs, goats and
other animals that have
been killed would have been reborn according to
their own karma. However, those
who did the killing will tend to
continue to act in an evil way. They will
accumulate more evil karma.
Thus, at the moment of death the karmic action
(cows, snakes, pigs, or
goats etc. requesting recompense of life for lives
taken) will appear
in front of us and we will receive retribution according
to our karma.
There is a story about a person who robbed and murdered a rich
man in
the middle of the night. After the incident, he felt that the rich man
was
always following him asking for his money and life. In time the
murderer was
frightened to death. Later, it was found that the rich man
was only injured
and was still alive. This anecdote illustrates that
evil ghosts do not come
to ask for one's life. The Buddha's explanation
of karmic action explains the
result perfectly. Those who did evil will
see suffering at the last moment
before death overtakes them, and those
who behaved well will be peaceful and
happy at that last moment. So we
should be careful about the habitual karma
that we generate daily!
c) The Last Thought
Some people may not have accomplished
great things; perpetrated
particularly evil deeds; nor established distinct
habitual actions.
During the last moment of their lives such people may suddenly
think of
something. This last thought, whether good or evil, will influence
their
next rebirth. The Buddha's teachings encourage those who are
seriously ill
to remember and to recite the merits of the Buddha,
Dharma and Sangha and the
merits of Dana and of following the precepts.
This will help us to have good
thoughts. Relying on the energy of these
good thoughts, we may have a good
rebirth. Some may generate a lot of
good karma during normal times, but may
be nervous or sad during their
last breath. This may cause evil thoughts to
arise and hence result in
a poor rebirth. This is analogous to a merchant who
has done good
business throughout the year but who does not manage his business
affairs
well during the closing period of the financial year and thus
causes the whole
year's effort to be wasted.
When someone is about to die, whether they are
young or old, we should
try not to cry, as this may affect the dying person's
emotional state
and cause them suffering. We should advise the person to let
everything
go and to think about the Buddha, Dharma, Sangha, good acts of Dana,
and
other meritorious deeds that they may have done.
It is as if our business was
not very good during the year, but because
of skilful management during the
crucial end of year period, we may
nevertheless have a happy new year. However,
we should remember that
our daily effort is still important. It is not rendered
insignificant
compared to the last minute's effort. If we habitually commit
evil
deeds it is hardly to be expected that we will have good thoughts at
our
death. If we habitually accumulate great merits, or have more
modest tendency
to do good, then with the assistance of others in
recalling these merits during
the moment of our last breath, we may
have a better rebirth.
Other
Defilements Necessary for Rebirth
How does rebirth occur after our death? Normally
death refers to the
moment when one's breathing and mental activities have
stopped, and the
body temperature drops. On the other hand, birth refers to
the time
when the baby is born. However, according to the teachings of the
Buddha,
our past karma is the main cause of the new life which comes
about when the
father's sperm cell combines with an egg from the
mother. This is referred
to as conception: the initiation of the birth
process. Thus, those who carry
out abortions are in fact committing the
evil deed of killing. Why are we reborn
after death? It is not
inevitable that everyone will be reborn. Some may be
reborn and others
may not. Rebirth is caused by one's karma. With good karma
we will
produce good fruit. With evil karma we will suffer evil results.
If
we generate good and evil karma all the time, does this mean that
our cycle
of life and death will continue endlessly? In fact, karma
alone may not cause
us to be reborn. Besides karma, defilements are
needed as the secondary cause
of rebirth. The major defilement is the
'love' of life. Thoughts of greed and
attachment to this illusory
world, with the foolish wish to live forever, plant
in our deluded
minds the seeds for continuous life and death.
A practicing
Buddhist who wishes to end the cycle of life and death
needs to let go of self-centered
love and attachment to
self-destructive living. This is similar to planting
crops. Although we
may have seeds, without water and fertilizer, the seeds
will not
sprout. Thus, even though we may have generated a lot of good or bad
karma,
without the fertile conditions provided by defilements (i.e.
love and attachments),
the seeds of our sufferings will not sprout. If
we crave for comfort, luxury
and wealth, and cling to our life, we will
never break the cycle of life and
death. In order to end the cycle of
life and death, we must let go of our attachments
thoroughly, then new
life will not emerge.
To achieve this we should remember
not to do evil, but to do more good.
We should accumulate our merits in order
to gain a good repay in the
future. We should not attach ourselves to the process
of life and
death, but to strengthen our determination to leave this deluded,
suffering
world. [Recorded by Ming Dao] (Translated by Shi Neng Rong,
edited by Ke Rong,
proofread by Shi Neng Rong. (8-2-96))
The
Immense Teachings on the
Expedient Path of Buddhist Practice
Recollection
of the Buddha (s. buddhanusmrti) and the idea of a Pure
Land are skilful means
(s. upaya) common among different schools and
different vehicles (s. yana)
in Buddhism. However, the most common
practices, particularly in the Pure Land
school, involve recollection
(s. smrti) of the Amitabha Buddha and seeking
rebirth in the Land of
Ultimate Bliss (s. Sukhamati or Sukhavati).
The practice
of the recollection of the Buddha on the Expedient Path is
most completely
expounded in Chapter 40 of the Avatamsaka Sutra -
"Samantabhadra's Practices
and Vows." This particular practice is
clearly explained therein as
"The
Ten Great Vows (s. mahapranidhana) guide one on the path to the
Land of Ultimate
Bliss."
(The Ten Great Vows refer to ten vows as well as ten ways of practice.)