At the Scene of Life and Death–Taking Refuge in the Dharma for Peace of Mind of Both the Living and the Departed

Ven. Chang Jer (常哲法師), who frequently visits hospitals and funerals to offer loving care to people, has profound insights into the fact that "matters of life and death are critical, unpredictable, and ever-present." Therefore, everyone should develop faith in religion as their spiritual sustenance as early as possible. By properly preparing in advance for end-of-life prospects, both the living and the departed can find peace.


Original Chinese text by Ven. Chang Jer (常哲法師, Director of Dharma Drum Mountain Social Care Department)

As Taiwan has become an aging society, it is foreseeable that a high percentage of people will be living alone in the future. In addition to lacking caregivers to assist with age-related degeneration, death is a more critical issue that the elderly face when living alone. According to a survey, 80% of people in Taiwan opt to live alone. This highlights the issue of ultimate care for life, which warrants the attention and concern of both governments and religious communities.


Solitary Death in Equanimity

There was once an elderly senior volunteer living alone who fell in the bathroom and suffered a severe blow to her head. When she was found, she had already been deceased for quite a while. Because her family was in China and could not return in time, I rushed to the funeral parlor to speak to her, thanking her for her support of our Dharma centers and asking her not to forget to use Master Sheng Yen's "Four Steps for Handling a Problem." More importantly, I reminded her to keep her faith, emphasizing that her goal of chanting the Buddha's name throughout her life was none other than rebirth in a pure land and liberation from samsara in the three realms. Additionally, I encouraged her to face such an accident with an ordinary mind. Although her family and fellow Buddhists were not by her side to offer chanting aid at the time of the accident, as long as she maintained firm faith and a sincere aspiration to be reborn in the Buddha land, she would be guided there under the blessings of the Buddhas and Bodhisattvas. Just as a tree that leans to the west will fall to the west when a sudden gale blows, the same is true for our faith and aspiration. One who keeps the Buddha in mind and regularly recites the Buddha's name will follow through on their aspirations to be reborn in the pure land at the end of life.

I have also visited several middle-aged individuals who lived alone and were found deceased half a month after their passing. While consoling their families and sharing Buddhist teachings at the funeral, I first empathized with their situation. To the deceased, I reminded them to face the causes and conditions of their death with an ordinary mind as well as to see the decaying of their physical body as a natural course of material change. Regarding our physical body, as Chan Master Dongshan Liangjie (洞山良价) said, "My shadow arises from me, but I am not my shadow." By the same token, "my body derives from me, but I am not my body." When one returns to pure Buddha-nature, the original face will be revealed, and attachment to the physical body will thereby dissolve. Moreover, I would emphasize that one's spirituality does not end with the death of one's physical body; it merely transitions to another time and space to continue its cultivation. As Master Sheng Yen, the founder of Dharma Drum Mountain (DDM), indicated, "Death is not the end of life; rather, life is an infinite extension and a complete continuity."

Everyone has to face death. Whether living alone or with family, we must prepare ourselves for it. In addition to establishing a wholesome outlook on life to cultivate its quality, we should also pay attention to relevant medical treatments in order to make optimal preparations for the end of life and the moment of death. This is because "only with peace of mind can we have peace in life," and it is best to attain "peace for both the living and the departed."


Buddhist Service Counseling as End-of-life Preparation

DDM's Social Care Department, where I serve, takes care of both monastic and lay members of DDM throughout their journey of aging, illness, and death. From concepts to practice, we implement "end-of-life care education." The ideal end-of-life care includes offering Buddhist service counseling; providing both comfort and the refuge-taking ritual at the deathbed; conducting eight hours of chanting aid for the dying (to allow their consciousness to leave the body peacefully without hindrances); expressing condolences to their family members; giving household and public memorial services as well as blessings; and, lastly, conducting eco-friendly burials for the cremated ashes. These various services follow a set of standard operating procedures (SOPs). Among them, Buddhist service counseling is especially important since, through it, people can learn the concepts and practices of end-of-life care.

We often receive inquiries about Buddha-dharma regarding life and death matters. During our visits to hospital wards, we are frequently asked questions like "How can I help my loved one let go of concerns and pass away at ease?" The most important thing is to make the best preparation. Usually, when a monastic visits a patient at their ward, leads chanting aid for the deceased, or gives a Dharma talk at a funeral, they need to learn about the dying or deceased person's life stories from their family members. This includes their religious beliefs, connection with Buddhism, occupation, family life, and personality. The monastic's Dharma talk not only helps family members of the dying or deceased to express their gratitude and blessings, but also allows their family and friends to gain the benefits of Buddhist teachings.

"Faith is the source of the Path and the mother of merits, which nurtures all virtues." When caring for someone who is seriously ill and in a coma, we must believe that they can still hear. I begin by leading their family members in prayer, sincerely reciting Guanyin Bodhisattva's name ten times, and praying that the patient can hear the monastic's words. Afterwards, everyone chants the Buddha's name and dedicates the merit to the patient and other suffering patients in the hospital. I also encourage family members to sincerely recite Buddhist scriptures and dedicate the merit while accompanying the patient. Master Sheng Yen once said, "Worrying is needless torment, while attentiveness is the driving force of safety." Reciting the Buddha's name or chanting prayers can help calm the mind and body, thereby easing the mental burden of caring for a patient. We believe this sense of calmness will also benefit the ailing loved one.

When giving Dharma talks to those who have died from accidents or suicides, I often share Master Sheng Yen's teaching: "A bodhisattva saves others from hardship and suffering; a great bodhisattva takes on hardship and suffering." While we sympathize with the physical and mental suffering of the deceased, we are also grateful to them for demonstrating suffering through their lives, reminding their family and friends to cherish the preciousness of human birth.


Face Sickness with a Wholesome and Unburdened Mind

Photo provided by DDM Social Care Department
"Even a tough man dreads the torment of illness." While death leaves many feeling lost and fearful, even more people dread the torment of illness. Terminal cancer patients, in particular, endure immense suffering during chemotherapy, trapped in a painful state between life and death. Deprived of their quality of life and dignity by the torment of physical and mental suffering, many lose the will to live. I often share Master Sheng Yen's teaching of "facing sickness with a wholesome mind," which suggests that even while our bodies may fall ill, our minds can still remain free from sickness. By "letting doctors care for our sickness and allowing our faith to care for our minds," we build confidence in the concept of "not fearing death, not seeking death, not waiting for death, but being prepared for its occurrence at any time."

For those who are nearing the end of life, we should introduce the Dharma approach of Amitabha Buddha's Pure Land to them, encouraging them to take refuge and seek rebirth in the Western World of Ultimate Bliss, a pure land of ultimate peace and joy. Each extra day we live is another opportunity to recite Amitabha Buddha's name and accumulate merit for rebirth in the Pure Land. We encourage dying patients to view their ward as a Dharma center, their illness as a natural physiological change, and the suffering of illness as the repayment of karmic debts. Once these debts are cleared, the illness will subside, bringing a sense of ease. Moreover, by contemplating taking on the suffering of all sentient beings, patients can develop empathy and cultivate compassion. Meanwhile, we guide them to relax their body and mind, finding peace with the disease. This can be achieved by counting the recitations of Buddha's name, either using prayer beads or by heart. As patients focus on the recitation, they divert their attention away from pain, thus easing their suffering. This helps them to achieve a peaceful rebirth, guided by their faith and aspiration.

There was an elderly devotee who lived in Sanchong District, Taiwan. Despite suffering from lung adenocarcinoma for many years, she frequently participated in group practices at the local chapter. Though physically ill, she remained mentally healthy. More importantly, with her mind fully devoted to applying Buddhist teachings, she had planned her own funeral arrangements. She told her children that after her passing, they could follow the Buddhist service guided by DDM's principles, including having her ashes buried in the Eco-friendly Memorial Garden. She inspired her children to take refuge in the Three Jewels at DDM, and they attended courses on the concept and practice of end-of-life care. She was reassured by her children's promise to respect her autonomy. Moreover, she sold all her gold jewelry and donated the funds to support DDM. To express our appreciation, I visited her along with the key contact person of the district. In front of her children, I presented her with receipts for her donation, including funds for supporting the local chapter. She felt warm and delighted by our visit. This elderly devotee exemplified proactively facing life and death with ease.

There was a man whose son was a university professor, and he himself was an intellectual who was well-versed in Buddhism. On his deathbed, he seemed to have some concerns weighing on his mind that he could not let go of. Knowing that he was fond of the Diamond Sutra, I quoted several important verses from it during my visit, urging him to "let go of all phenomena," and most importantly, to practice and realize the Dharma at this critical juncture. That night, he passed away in peace, with his mind finally released and healed.

Another time, I had visited a liver cancer patient at Veterans General Hospital. Lacking religious beliefs, he was fearful of death. Therefore, I transmitted the Three Refuges to him and shared the Buddhist concept of life and death. Two days later, he passed away peacefully amidst the recitation of Buddha's name. His family members felt the significance and greatness of Buddhist teachings. Similarly, some patients who had been bedridden for years passed away in peace after receiving the Three Refuges from a monastic. Such cases are not so much coincidences as they are the result of religion's unfathomable power. With utmost sincerity, we can feel the empathy and response from the Buddhas and Bodhisattvas.


Life is Truly Complete with End-of-life Preparation

To prepare for the end of life, it is advisable to begin by making an advance health care directive and a will. By taking optimal precautions for medical treatment, such as giving advance directives for palliative care and exercising our rights under the Patient Right to Autonomy Act (病人自主權利法), we can minimize our burden and preserve our quality of life while being ill. Furthermore, by having faith in religious beliefs before death, we can not only find peace of mind but also bring comfort to our family members. 
 
Secondly, we can find a reliable funeral service provider and inform them of our preferences for funeral arrangements for the 49 days after our death. This includes preparing the Buddhist funeral blanket (dharani blanket) and Buddhist chanting players, as well as selecting a location for receiving chanting aid and obtaining the contact information of the chanting aid team. We can also inform our family members that "chanting aid from loved ones is the most crucial." This is because family members are closest to the dying person, and their chanting aid is most effective in helping the dying individual's mind resonate with the Buddha's vows. By making these preparations, we can face death with equanimity and ease, rather than with panic or helplessness.

As Chan Master Linji Yixuan (臨濟義玄) said, "One who is on the way does not leave home, and one who leaves home is not on the way." During my visits to offer loving care to those nearing the end of life, some were unable to receive chanting aid at home. In my Dharma talks, I would guide them to consider the chanting aid room as their home. Additionally, I would cite the example of Master Sheng Yen's passing on his way back to DDM to illustrate the state of ease and non-obstruction found in the verse "one who is on the way does not leave home."

Chinese people have traditionally been reserved, not used to verbally expressing affection for each other. Therefore, the best consolation while bidding farewell at the end of a person's life is for family members, relatives, and friends to express gratitude, love, and apologies. This not only allows the dying person to say goodbye without regret but is also an important practice in the humane care provided by palliative care organizations. More importantly, in the course of a wholesome life, it is essential to nurture and embody compassion and wisdom by building good interpersonal relationships and cultivating fields of merit.

When accompanying our loved ones at the end of their life, we should help them review their life by offering positive recognition and compliments. If they recall negative memories, we should support them with kindness, helping them find solace and spiritual sublimation.

Master Sheng Yen often reminded us that death is ever-present. No one knows when death will come, but there is no need to worry about when it will. As long as we are alive, we should cherish our lives and do our best to fulfill our responsibilities. The dignity of life is realized through leading a meaningful, worthwhile, and purposeful existence. Since "matters of life and death are critical, unpredictable, and ever-present," it is essential to establish a positive and open-minded outlook on life and death. Only when we incorporate death into our life planning can we realize a fulfilling life without regrets.


 


Resource: Issue 452 of Humanity Magazine (April 2021), Dharma Drum Publishing Corporation
Translation: Li Siang-ling
Editing: Keith Brown, Ven. Yan Siang (演香法師)