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The Teachings Of Great Master Yin Guang

Whether one is a layperson or has left the home- life, one should respect elders and be harmonious to those surrounding him. One should endure what others cannot, and practice what others cannot achieve


The Sweetest Smile Yet

As we come to the end of our treatise on Loving and Dying, I should make it clear that I do not at all claim to be an authority on living, loving or dying. But I have tried to share some thoughts on the subject with you, thoughts about how to live and die with love and understanding all along the way


A World Of Anomalies

Reading the newspapers and newsmagazines can give us much food for reflection. Besides the orbituaries, there are grim reminders of uffering all over the world, though we may have become quite numbed to it.


Contemplation On Death

While we are alive it is good to contemplate on death now and then. In fact it is good to do it daily. The Buddha recommends frequent contemplation on death because there are many benefits to be gained from such contemplation. Let's look at how we can benefit in contemplating on death.


Our Death Should Be Serene

All of us have to die one day. Our death should be serene and peaceful. Therefore when someone is about to die we should make it as serene and beautiful for him or her as possible. Yes, are you surprised that death can be beautiful? If you are, it is because we normally have dosa or aversion towards death. There is fear of pain and the uncertainty of what is to come after death. Then there is attachment to our loved ones which gives rise to much pain in our heart in having to part with them.


We Are Our Own Saviours

Sometimes as a monk I'm asked to go for funeral chanting. I do feel sorry for the bereaved ones but sometimes I also feel quite helpless because there is so much confusion as regards the role of a monk in funeral chanting.


Loving Is Understanding

o die well we must live well. If we have lived well we can die well. There will be no regrets. We can go peacefully, content that we have done what we could, that along the way we have spread understanding and happiness, that we have lived according to our principles and commitment to the ideals of love and compassion.


We Must Do Our Bit

Earlier I said that when I saw the sick, the dying and the dead, two resolutions arose in my mind. One is to be able to take pain and death with a smile, to be able to remain mindful and composed to the very end. Now I wish to touch on my second resolution.


Tribute To Kuai Chan

'd like to tell you about a brave yogi who died peacefully from lung cancer with the word, Nibbana, on her lips. Her name is Kuai Chan and she passed away on December 18,1992 at her home in Kuala Lumpur.


Coping With Disease The Right Attitude

We should not look on disease and suffering as something which will destroy us completely, and thereby giving in to despair and despondency. On the contrary, we (ie. in the case of Buddhists) can look upon it as a test of how well we have understood the Buddha's teachings, how well we can apply the understanding we have supposedly learnt.


Two Resolutions

As I'm writing now, I recall that just yesterday a fellow monk died. He had been suffering from terminal cancer for eight months. When I was by his side at the hospital a few days before his death, he was in pain. I tried to feed him some broth but he could not eat. He looked quite gaunt and grim. He could hardly speak.


Hello Death Goodbye Life

One day when I die, as I must, I'd like to die with a smile on my lips. I'd like to go peacefully, to greet death like a friend, to be able to say quite cheerfully: "Hello Death, Goodbye Life."



I have written this book to share some thoughts on death with anybody who may care to read it. Thoughts about how we can go about facing death - with courage and equanimity. With dignity. And if you like with a smile. Thoughts about how to cope with suffering, to live with wisdom and compassion, or with as much of it as we can muster, until we die.



I am very much indebted to: Santivara for all his hard work in doing the layout and design of this book; and to Tuck Loon for his cover art and illustrations.


Contemplation On Death

Thứ hai - 30/09/2013 02:35
Contemplation On Death

Contemplation On Death

While we are alive it is good to contemplate on death now and then. In fact it is good to do it daily. The Buddha recommends frequent contemplation on death because there are many benefits to be gained from such contemplation. Let's look at how we can benefit in contemplating on death.
Loving and Dying

By Visuddhacara
Illustration by Hor Tuck Loon


While we are alive it is good to contemplate on death now and then. In fact it is good to do it daily. The Buddha recommends frequent contemplation on death because there are many benefits to be gained from such contemplation. Let's look at how we can benefit in contemplating on death.

First we must make it clear that by contemplating on death, we do not mean that you must become morose, frightened, morbid or depressed, and feel like killing yourself. No, far from all these, we  mean that you should, in contemplating wisely on death, be able to live even more wisely and compassionately.

For example, whenever I should get annoyed or frustrated I would (if I am not too unmindful) contemplate along these lines: Life is short, soon we will all be dead. So what's the use of quarrelling or arguing with anyone? What's the use of getting all heated up? No point at all. It is better that I keep my peace. Arguing or getting heated up would not solve the problem. It causes only more animosity and vexation. Thinking in this way I can cool down, check myself from being carried away by strong feelings, and relate more gently and skillfully with others. Of course, it is not always easy and sometimes (perhaps many times) I do forget and get carried away with rhetorics and emotions, but whenever I remind myself about the brevity of life and the pointlessness of getting all fired up, I can cool down somewhat and speak with more gentleness and restraint.

Similarly, when I should be agitated or worried about something, I would think what's the use of all these worrying and anxiety. Life will take its natural course and death awaits each and everyone of us. No-one in the world can escape death. Death is the great equalizer, the great leveller. Therefore, while I am alive, it is better for me to live as best I could, and that means living in accordance with the Dhamma, living mindfully, from moment to moment, day to day, just doing the best I can, one day at a time. Thinking in such wise too, I can check worries and live more lightly and happily.

Furthermore, we can consider that with or without worries, all of us still have to grow old and die. So we might as well grow old without the worries! That will be the smarter thing to do. Nobody will disagree that we'll surely be better off without the worries. On the other hand, all the worrying might even shorten our life, cause us to develop a premature illness and die. Thinking in this way too, we can check our worries and live happier lives. Thus, thinking about death in a skilful way can cause us to be more tolerant and patient, kinder and gentler, both with ourselves and others.

Then we can also become less attached to our material possessions, less greedy. Yes, when we can perceive deeply the brevity of life, and how no matter how much we may have acquired we cannot take even one cent along with us when we die, we can  become less tight-fisted. We can loosen a little and start to enjoy sharing and giving, loving and caring. We will realize then that  there is more to life than just accumulating and hoarding wealth. We will like to be more generous, to share and to bring joy and happiness into the lives of others. Bringing joy and happiness to others is what makes life meaningful and beautiful. That is what counts. Love and compassion can grow and flower in us like the beautiful blooms of a tree. We can become truly beautiful people that are steeped in compassion, responding from the heart without any discrimination of race, sect, religion, social status, etc. Our life will take on a new shine and we can then say we are truly happy and human. And when death comes we shall have no regrets. We can die happily and peacefully, with a smile.

When four mountains come a-rolling

The Buddha once told a simile with regard to death to impress upon us the need to live a meaningful life. He posed this question
to King Pasenadi: "What would you do, 0 King, if you are told that four huge mountains, one each from the north, south, east and west, are heading in the direction of your kingdom, crushing every living thing in sight, and there is no escape?" , King Pasenadi replied: "Lord, in such a mighty disaster, the destruction of human life so great, and rebirth as a human being so hard to obtain, what else can I do save to live a righteous life and do good deeds." The Buddha then drove home his point: "I tell you, 0 King, I make it known to you - old age and death are rolling in upon you. Since old age and death are rolling in upon you, what are you going to do?" The King replied that under such circumstances, it was all the more urgent for him to live ~ righteous life and do good deeds. He also acknowledged that all the power, prestige, wealth and sensual pleasures which he was enjoying as a king would, in the face of death, come to nought.

So when we reflect wisely on death we will realize that wealth, power, prestige and sensual pleasures are not everything. They
cannot guarantee us happiness. Many people have had them and still lived tempestuous and unhappy lives. Some regretted the
way they had ill-treated, down-trodden or ruined others in the frenzied pursuit of their worldly ambitions. Having reached the
top, they found that the achievement was, after all, not all that satisfying, even hollow and meaningless. Sometimes they wished
they had spent more time with their loved ones and friends that, they had shown more care and tenderness. They regretted having
neglected their loved ones. Some people having attained a good degree of success, changed their attitude in mid-course. They
devoted more time to their loved ones, friends and society and are prepared, for the greater good, to forego their highest ambitions, to settle for less.

If we were to read about how some rich and successful people made a mess of their lives, we might learn a lesson from their
mistakes. The other day I read a book entitled, The World's Wealthiest Losers. I found it quite an educational book. It was quite aptly titled. They were losers in life despite their wealth. Yes, I learned quite a lot of Dhamma from it, about how money and success do not guarantee their owners happiness. Instead they were unhappy despite or because of their wealth and success. Reading about how the rich and famous, such as Howard Hughes, Mario Lanza, Elvis Presley, Marilyn Monroe and Aristotle Onassis, lived and died I do not envy them.

Glamorous personalities like Elvis and Monroe, died from an overdose of drugs, living out the old adage: "From rags to riches,and from riches to emptiness." All their wealth and success could not bring them the happiness they sought. Happiness still  eludedthem. They seemed quite pathetic, consumed by tantrums, grief, fear and emptiness. Take the case of one heiress, who inherited an astronomical fortune, married seven times but could not find happiness. She told her biographer: "I inherited everything but love. I've always been seeking for it, because I didn't know what it was." Her first six marriages ended in divorce and her last in separation. In the end, despite her massive wealth she was said to be "just a vulnerable sick woman riddled with loneliness." She died at age 66 with some friends by her bedside, but no husband. Such tragic tales, I'm sure, can be found in the East too.

Of course, in making references to others, we do not mean to be disparaging in a self-righteous way. But we just wanted toemphasize the importance of having the proper values in life, to understand the nature of true love and compassion. We also do
not mean to denounce riches and success, or to say that you should not strive for them. No, we are not saying that. We do understand that we have to be practical and realistic. We understand that if you are working in the world it is only natural you will try your best to acquire as much wealth as possible. After all, if you want to do good and help others, such as building charitable institutions, hospitals and meditation centres and offering almsfood to monks and the needy, you would need money. So we are not saying you should not try as laypeople to enrich yourselves. But of course in acquiring wealth, you should do so through  honest means, without harming others.

In other words, what we are emphasizing is the moral balance. We need to have spiritual values, the appreciation that happiness is not in self-indulgence but in sharing and caring.When we have the right values we can live meaningfully and bring joy and happiness to all those who come within the ambience of our lives. When we have understood the Dhamma, especially the truths of impermanence, suffering and no-self, we will not cling to fame or gain. We can live with humility and compassion, share our wealth and success, and find joy in making others happy. But when we do not have a deep understanding of what constitutes happiness - that true happiness comes from a mind that is liberated from greed, anger and delusion - then because we do not understand we can do the wrong things, be sunk in a sensual mire and come to a miserable end. So it is important that we contemplate well on life and death, and steer in the right direction, the proper course.

A serene of urgency

Contemplating on death can also bring about what is called samvega in Pali - a sense of urgency which can charge us with the energy to do all the good we can before we die and, in particular, to practise meditation to experience the deeper truths and understanding. The Buddha said most people are running up and down the nearer shore; they are not seeking to cross over to the other shore. The Buddha meant that we are all very much entangled in sensual pursuits, in the mundane pleasures of life. We are not seeking to go beyond to the supramundane - to go beyond life and death, to taste the ambrosial nectar of immortal bliss, immortal Nibbana.

What is this Nibbana? The Buddha said it cannot be described but must be experienced by each one for himself or herself. But the Buddha did try to give us some idea of what Nibbana is like. For example, he described it as the unborn, unoriginated, unformed, unconditioned, the deathless, the highest happiness, the greatest peace. Nibbana represents a state of no arising and passing away, no birth or death. It is also described as a blowing out of the fires of greed, hatred and delusion, the cessation of mind and matter, the extinction of suffering. *

A person who has attained the state of Nibbana, which can be realised in the course of meditation, is said to be enlightened. An
enlightened person may be an arahant or a Buddha. The difference between an arahant and a Buddha is that the former gains enlightenment by listening to another enlightened person while a Buddha gains enlightenment by himself.

An enlightened being is a person who can face the vicissitudes of life with an even mind. Through the ups and downs, such as loss and gain, success and failure, praise and blame, pain or pleasure, fame or disrepute, he remains serene and unshakable. He remains this way not because he is deluded or unfeeling, but because he is enlightened and wise; he understands the true nature of existence, the nature of physical and mental phenomena, the nature of their impermanence, insecurity and absence of any core or essence that can be called a self in the ultimate sense. If he does not crave for pleasure or is unaverse to pain, it is not that he does not feel them. He feels them but understanding their true nature he cannot be overwhelmed by them. He can take both pain and pleasure as they come along with wisdom and equanimity.

The wise go out like a lamp

So too with the other worldly conditions such as praise and blame, and loss and gain. If he is praised he does not get swollen- headed or conceited. He is not elated. If he is blamed he is not upset or depressed. It doesn't matter to him. He is steady and unperturbed because he knows he has acted truly - without the subtlest taints of greed, anger and delusion. He is motivated only by loving-kindness and compassion. He has no desire even to harm an ant or a mosquito. His conscience is clear, his mind is light and free. An arahant lives out his last life on this earth and when he dies he undergoes no more rebirth. He goes out like a lamp. He attains nirodha - cessation. He has parinibbana-ed - ie. he has attained final Nibbana, the cessation of all existence, the attainment of the Nibbanic element of supreme peace. Thus arahants during the time of the Buddha had this saying:

I delight not in life
I delight not in death
But I await
my time
and composed.

Another verse goes like this:

Impermanent are all conditioned things
Of a nature to arise and pass away
Having arisen they then pass away
Their (complete) calming and cessation is true bliss.

Comtemplating on death can release us from the grip of the sensual lure. We will not be deluded by material wealth but will channel our resources towards a more fulfilling and rewarding life, with due regard for the development of wisdom and compassion. We can be spurred to take up meditation or, if we have already done so, to double our efforts to attain the supreme goal of liberation from all suffering.

Contemplation leads to understanding and acceptance

Frequent contemplation on death - on how it is inevitable and that our true property are our deeds - can spur us to live a good life such that when we die we will have no fear of death. Furthermore when somebody dear to us die, as inevitably all of us must, grief will not assail us as we have understanding and acceptance. This is not because we are unfeeling or have no heart. No, we have a heart, and a soft one too. We can feel deeply but we also understand the nature of existence, and can .accept that death is very much woven into life.

Explaining how the wise can accept death, the Buddha said: Seeing the nature of the world, the wise do not grieve. Weeping and wailing will only lead to more suffering and pain. It cannot bring back the dead. The mourner becomes pale and thin. He is doing violence to himself and his mourning is pointless." The Buddha said that the wise man who had truly comprehended the nature of existence has "pulled out the dart of grief and despair." "He has no clinging. Having obtained peace of mind, he has passed beyond all grief. He is freed."

So we should contemplate on the deeper aspects of the Buddha's teachings so that we can face death without grief but with understanding. The departed too would not want us to lose our self-control. They would not want us to suffer a broken heart but to accept their departure gracefully. Having taken a new rebirth, they are also no more present to see us weeping. Our weeping and sorrow cannot help them in any way. So it is futile. If we were to consider more deeply, we may see that our grief is because of our attachment. We cannot bear the parting. But if we can contemplate deeply and become wiser, we can accept the inevitable. Instead of grieving, we can be brave. We can respond meaningfully, say by resolving to live a noble and exemplary life in honour or in memory of a loved one. A wise person would surely not want us to mourn for him. Instead he or she would say: "If you really want to do me honour or to remember me by, then live a good. life, do good deeds, be kind to your fellowman .... That's all I ask."

When the Buddha was about to pass away, it was said that heavenly flowers and sandalwood powder fell from the sky and sprinkled allover his body in honour of him. And heavenly music too was heard. But the Buddha indicated that such kind of
honour was not what he wanted. "It is not thus that the Tathagatha is honoured in the highest degree," he said. "But, Ananda, whoever abides by the Dhamma, lives uprightly in the  Dhamma, walks in the way of the Dhamma, it is by such a one that the Tathagatha is honoured in the highest degree. Therefore, Ananda, thus should you train yourselves: We shall abide by the Dhamma, live uprightly in the Dhamma, walk in the way of the  Dhamma." And though we have said it before, we would like to
say it yet again: The Buddha's last admonition was: Vayadhamma sankhiirii. Appamiidena eempiidettis: All conditioned things are
subject to dissolution. Strive on with diligence (for liberation).

No lamenting can touch the ashes of the death

In his previous lives, the Buddha as a bodhisatta (a Buddha-to-be), also displayed no grief at the death of dear ones. The Buddha was able with his psychic powers to recollect his past lives, and it was said that in one life when he was a farmer, he did not grieve when he lost his only son. Instead, he contemplated: "What is subject to dissolution is dissolved and what is subject to death is dead. All life is transitory and subject to death." When he was asked by a Brahmin why he did not cry - was he a hard-hearted  man, has he no feeling for his son? - the bodhisatta replied that his son was very dear to him, but grieving would not bring him back. "No lamenting can touch the ashes of the dead. Why should I grieve? He fares the way he had to tread."

In another life when he did not cry over his brother's death and was accused by people of being hard-hearted, he replied that they had not understood the eight worldly conditions that all beings faced, to wit, loss and gain, happiness and unhappiness, praise and blame, fame and disrepute. "Because you do not understand the eight worldly conditions you weep and cry. All existent things are transient and must eventually pass away. If you do not understand this, and because of your ignorance you cry and lament, why should I also join you and cry?"

In yet another life, the Bodhisatta shed no tear at the death of his young and beautiful wife. Instead he reflected: "That which has the nature of dissolution is dissolved. All existences are impermanent," and taking a seat nearby, he ate his food as usual, showing an exceptional ability to live mindfully from moment tomoment. The people who gathered around him were amazed and asked how he could at such a time remain so calm. Did he not  love his wife who was so beautiful that even those who did not know her could not help but brush away a tear? The Bodhisatta replied in verse:

Why should I shed tears for thee
Fair Sammillabhasini?

Passed to death's majority
You are henceforth lost to me.

Why should frail man lament
What to him is only l

He too draws his mortal breath
Forfeit every hour to death

Be he standing, sitting,
, resting, what he will,
In a twinkling of an eye
In a moment death may come.

Life I count a thing unstable,
Loss of friends inevitable
Cherish all that are alive
Sorrow not should you survive

Such amazing accounts of the Bodhisatta's self-control is awe- inspiring. It teaches us too to contemplate well and deeply on the teachings, to understand the truth of impermanence and to accept the fact of death. Perhaps then when we suffer the loss of loved ones, we too can reflect as the Bodhisatta did and maintain our composure.

Death is not stranger to us

Another way to contemplate on death so as to overcome fear of it, is to consider that it is no stranger to us. In this, our long wandering in sam sara, the never-ending round of birth and death, the Buddha said we have died and been reborn innumerable times - so many are they that if we were to collect all our bones together and had the bones not rotted, each of the piles of our bones would rise up higher than the highest mountain! So too, the Buddha said, the tears we have shed in samsara over theloss of our loved ones was more than the waters in the four oceans.

Truly, the Buddha said, we have suffered enough to be utterly wearied of life, and to seriously seek the way out of this maze of suffering, the way to the deathless Nibbana. But unfortunately,  we have short memories and cannot remember any of our many
past lives. How could we when we sometimes could not even remember what we did yesterday! And so we continue to live complacently, without the sense of urgency to cultivate the wisdom that can liberate us from all suffering. However, during the Buddha's time, there were many monks, including of course the Buddha, who could recollect their past lives. In our present age too, there have been accounts of people who had an uncanny ability to recollect their past lives. Francis Story and Dr Ian
Stevenson had written books, documenting quite a number of these cases.

When we contemplate on rebirth we can benefit in two ways:

  1. We can consider that death is, after all, no stranger to us. We have met it many times before. So we need not face it with fear. We can consider it as just another transition, a change  from one life to another.
  2. We can be motivated to find a way out of samsara, the round of birth and death. We may study more deeply the teachings of the  Buddha. And we may strive harder to put them into practice, to develop dana, sila and bhavana
    - generosity, morality and meditation.

Momentary death

In another way of looking at it, death is something we are experiencing from moment to moment. For in the absolute sen~e, we are dying every moment and being reborn the next. Accordmg to the Buddha, consciousness is arising and passing away all the time. On the dissolution of one consciousness, another . immediately arises and this goes on and on, ad infinitum, until and unless we realize ultimate Nibbana. Bodily phenomena too inuously arising and passing away. So what we have is just the continuous arising and dissolution of mental and ical phenomena. This is, in a way, a kind of death and. . .rebirth which is occurring from moment to moment. In Pali, It IS called khanika-maranam - momentary death. In the Path of Purification (Visuddhimagga), it is stated thus:

"In the absolute sense, beings have only a very short moment to live, life lasting as long as a single moment of consciousness lasts. Just as a cart-wheel, whether rolling or whether at a standstill, at all times only rests on a single point of its periphery: even so the life of a living being lasts only for the duration of a single moment of consciousness. As soon as that moment ceases, the being also ceases. For it is said: 'The being of the past moment of consciousness has lived, but does not live now, nor will it live in future. The being of the future moment has not yet lived, nor does it live now, but it will live in the future. The being of the present moment has not lived, it does live just now, but it will not live in the future."
(Translated by Nyanatiloka in Buddhist Dictionary.)

In this context, a being is but a conventional term. In the ultimate analysis, it is just a series of consciousness arising and passing away. One consciousness dies, another arises - that's all And we call this continuity or process a being. But in the ultimate sense, there is no being - no unchanging soul or mind, but just this series of consciousness arising and passing away, one consciousness conditioning the arising of another.

Furthermore, the conventional death that we experience at the end of one life-span is also not ultimate death. Another consciousness immediately arises but in a new body or realm according to the rebirth one has taken. Only when one has eliminated the mental taints of greed, hatred and delusion will no rebirth come about. Contemplating thus, we can also appreciate
the nature of impermanence, suffering and no-self. And we can take life and death in our stride.

Food for thought

Every time you look at the newspapers and come across obituaries or death announcements, do you give a thought to death? Do you pause and contemplate the fact of your own mortality? Whenever death comes to others, we don't feel much about it. The deceased ay be a stranger to us. The suffering is not ours and, besides, we have become quite numbed to stories of death - they are reported everyday in the newspapers. Reading about how people are killed, especially in a war, life seems so cheap. There seems to be no respect for life. But when death strikes those close to us, how do we take it? And when we face our very own death, are we petrified with fear? Yes, although we know that death and ragedies are occurring all around us, yet we are thunderstruck and are unable to accept it when it actually happens to us.

Just like a dew drop that soon vanishes is the fleeting life of man

When we read the in memoriams in the newspapers, we can see that though a person may have passed away for some yearsalready, yet the pain of separation suffered by the living ones is still very much there, as if it had been inflicted only yesterday.
Sometimes in their messages, spouses or relatives openly expressed the sorrow they still felt and the tears they still shed for their loved ones. We understand it is very human to feel this way. But the Buddha also teaches us that, as human beings, we can imbibe ourselves with the wisdom and strength to accept our loss and to bear' it stoically. It is not that the Buddha wants us to be unfeeling but that he wants us to have the wisdom to accept the loss and to understand the futility of our grief. Definitely he doesn't want us to pine away with grief, to grow thin and frail, to lose all interest in life. Buddhists in particular should understand this and thereby accept their loss stoically.

If Buddhists need to put a message to go with an orbituary or in memoriam in the newspapers, why not Buddhistic ones such as: Impermanent are all conditioned things. Strive untiringly for the unconditioned Nibbana; or meaningful contemplation on death such as: Just as the dew-drop at the point of the grassblade at sunrise very soon vanishes and does not remain for long: just so is the dew-drop-like life of men very short and fleeting. One should wisely understand this, do good deeds and lead a virtuous life; for no mortal ever escapes death.

Or if one wishes to be more personal, how about a message that goes something like this: "My dear, if you could know, you will be pleased to know that the children are growing up beautifully. I have taught them the Dhamma well, to treasure the precious values of love and kindness, wisdom and understanding. I have taught them well not to ape the violence and greed that often come across in mediums such as the TV and movies. As a consequence, they are very gentle and loving to everybody. As for me, I have been keeping my precepts and meditating. I am practising mindfulness in everyday life and I go for retreats once or twice a year. I am quite peaceful, and growing in the Dhamma. I try not to grieve for you; for you and I have understood somewhat the Buddha's teachings - that it is futile to grieve: it serves no purpose. And I know you wouldn't want me to grieve either, but to live a good and exemplary life.

"Nevertheless there were times, I must admit, when I felt the pain, when I missed you terribly, especially when I thought about the good times we had, the happiness we shared together, your sweet smile and bright eyes, the way you laughed and teased. Yes, when I got lost in such nostalgia, I must admit I do feel like bursting into tears. But dear, I can get a hold of myself. I can be mindful. I can watch the pain and accept it. I can watch my houghts and mood. I can reflect on the Buddha's teachings and understand the futility of grieving. I can be happy and count my lessings - at least we have had happy times together and there
are now the children to live for. I know my pain comes from my attachment and lack of deep understanding of the nature of all
existence. Thank Buddha for teaching us mindfulness, for teaching us to live in the present, to be happy from moment to moment, to count our blessings, to bask in the happiness of a life well-lived.

"Well, I know this message is getting rather long. I realiz too that you will not be around to read it. But it does make me feel good to express myself this way. I thank you for the happiness you have given me, and I dedicate all the good deeds that I have done, and the good life I now try to live, all that I dedicate to your sweet and loving memory. I wish that you too, in whatever good rebirth you may have taken, may continue to practise the Dhamma until you attain Nibbana, the cessation of all suffering," and so on and so forth.

Admittedly this is a rather long message and I have got somewhat carried away. But what I would like to underscore here is the theme of the message, one of understanding and acceptance. It is just to give an idea of a Buddhistic message or expression. It can be shortened and put more simply. Or, except for its pedagogic (ie. its teaching) purpose, a message may not be needed at all. Such feelings are quite personal and can be kept  private. When one has understood the Dhamma well, one can just carrliving a good life and be content.

Tác giả bài viết: Visuddhacara

Nguồn tin: Chùa Tịnh Luật

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Tổng lượt truy cậpTổng lượt truy cập : 2134818