Death Education

       I have a small booklet called The Guide to the End of Life. Though thin, its contents are excellent. I believe every person—and every family—should keep a copy. Unless one follows another faith, this resource can benefit any household, whether atheist or Buddhist, whether one’s faith is strong or casual.

       Why keep such a guide at home? To serve as an emergency manual. Most of us have never received any “death education.” We are not taught how to face death, how to understand it, or how to use our final moments to transcend life and attain ultimate joy and peace. It’s human nature to want to live and fear death above all else. Many avoid speaking about death altogether. Even a sage such as Confucius is no exception. When asked what death is, he said, “When you haven’t yet understood the meaning of life, why talk about the meaning of death?”

       Here lies the key: without understanding death, we cannot truly understand the meaning of life. Yet death remains taboo, considered inauspicious to discuss—particularly among the elderly.

       When it comes to the question of death, some sages and cultivated individuals are able to face it in a natural and optimistic manner. Take the Chinese philosopher Zhuangzi, for example. When his wife died, he famously beat a basin like a drum and sang – displaying a truly carefree attitude.

       Now, what realm he might have entered in the afterlife is a separate discussion. But at the very least, we can say he approached death with great equanimity.

       Most people, however, can’t manage such a feat. In their daily lives, they do their best to sweep the issue under the carpet, but when they’re on their deathbeds, they end up breaking down and crying their eyes out.

       Since its introduction to China, Buddhism has illuminated the dignity of life for the Chinese people and has greatly enhanced our understanding of life. It enables us to observe and gain insight into the true nature of existence – the wisdom of both life and death. This isn’t just about the “living” part; it’s about seeing what lies beyond this life through death. It allows for a perspective that is more multi-dimensional, profound, and holistic. In particular, the liberation that the Buddha Dharma offers deepens our wisdom, enabling us to find peace with life and death.

       It represents one of the greatest gifts to our culture. Without it, our understanding of life would feel like a sheet of paper – one-dimensional, short-lived, and lacking depth.

       That’s why I believe this booklet can serve as an emergency manual for every household. Every family will eventually face death. It may sound unpleasant, but it’s simply true. Every family will have to deal with it. After all, whose family doesn’t lose someone? And when that happens, what should you do? You have to handle it somehow. Without this kind of guide, most people panic when the moment comes, completely at a loss for what to do.

       I have read this booklet, and it’s excellent – clear, concise, and very practical. It offers both theory and practice. The theory isn’t especially difficult to understand; the point is that you can put it into use right away. I have extracted certain parts to share here, in the hope that when you’re with someone who is approaching the end of life, or when you’re helping with their recitation, you’ll have something to rely on. Instead of panicking, you can act as a good spiritual friend – someone who helps lead them toward rebirth and eventual Buddhahood.

I   Guidance for the End of Life

  （1）

       While we urge those on their deathbeds to recite the name of Amitabha Buddha, we must explain to them that their sole focus should be on seeking rebirth in the Land of Ultimate Bliss, not on praying for a quick recovery. This is because our lifespan is predetermined. If our time has come, praying for recovery will be futile. If we do not seek rebirth in the Land of Ultimate Bliss, we will remain trapped in the endless cycle of samsara upon our death.

       If we seek rebirth but it is not yet our time to pass, we will not die. On the contrary, because our mind is free from worry and attachment, it aligns with Amitabha’s compassionate intention. This connection brings about a profound spiritual response, which can swiftly clear karmic obstacles and lead to a speedy recovery. And if our time has indeed come, we will achieve a smooth and peaceful rebirth in the Land of Ultimate Bliss, attaining enlightenment swiftly – which is a most joyous outcome.

  （2）

       When an illness is terminal, we must let the patient know in a skillful way and with compassion. This allows them to mentally prepare and to focus wholeheartedly on reciting Amitabha’s name, aspiring for rebirth in the Land of Ultimate Bliss.

       If we insist on hiding the truth by saying things like, “Don’t worry, you’ll be fine,” it is tantamount to forcing the patient to cling to life for the sake of their family, not giving them permission to let go. This is an impossible burden for the dying person, creating immense psychological stress and emotional conflict. Too often, it gets to the point where both the patient and the family know the truth deep down, but no one has the courage or willingness to break the unspoken silence. This denial continues until the very end, causing the person to die in a state of panic and confusion, thereby losing the precious opportunity to be reborn in the Land of Ultimate Bliss and attain Buddhahood.

       This is a great disservice to the dying person; it is an act that is irresponsible and lacks true compassion. By contrast, if you speak truthfully with courage and kindness, introducing them to Amitabha Buddha and the Land of Ultimate Bliss, the patient can experience deep relief and hope for what lies ahead.

  （3）

       When medical treatments are no longer effective, or when patients themselves know that their end is near and wish to return home, refusing further intervention, let them go home as quickly as possible. Do not force them to remain in the hospital which could be distressing to both body and mind, whereas home offers a warm and comfortable environment.

       If home return is not immediately feasible, the focus should shift to providing only humane and palliative care. It is especially important to avoid invasive procedures at the final moments of life, such as administering stimulant injections, or performing emergency resuscitation. These medical interventions cause the dying person extreme suffering akin to the torments of hell.

  （4）

       At the moment of passing, those present must not cry or wail. Doing so can stir the deceased’s lingering emotional attachments to their loved ones, which can create an obstacle to their rebirth. Focus instead on reciting Amitabha Buddha’s name to assist their journey to the Land of Ultimate Bliss. If you cannot contain your grief, step away quietly to a private place to cry. Once you have composed yourself, you may return to resume the recitation.

  （5）

       Do not immediately touch or move the deceased’s body, or change their clothes. This is because, at this time, the consciousness has not yet fully departed from the body. Any physical contact can cause the deceased immense distress and suffering. Furthermore, avoid sending the body to a refrigerated morgue right away, as this may make the deceased feel as if they are plunging into a freezing hell. If possible, continue reciting Amitabha Buddha’s name for at least eight hours before changing their clothes. If the body has stiffened, cover the joints with a warm towel to help loosen them, making it easier to dress the deceased.

  （6）

       During assisted recitation, recite only “Namo Amitufo.” There is no need to read the Amitabha Sutra, the Ksitigarbha Sutra or the names of any other Buddhas, Bodhisattvas, or mantras. At this crucial moment, “Namo Amituofo” has the most immediate and profound spiritual power. All other methods are not suited for this urgent situation.

  （7）

       During assisted recitation, maintain single-minded focus on reciting Amitabha’s name, offering brief, gentle words of guidance to the deceased if the moment feels right. Avoid lifting the sheet to see the deceased or to check their body temperature.

  （8）

       For the content of the guidance, one may refer to the established texts such as the Words of Guidance for Assisted Recitation as appropriate. One can alternate between reciting Amitabha’s name and offering guidance. However, avoid delivering long, elaborate speeches at the expense of recitation. This is because a living patient often lacks the mental energy to listen, while the consciousness of the deceased is typically bewildered and disoriented. They need to rely on the power of Amitabha Buddha’s name to calm their mind and ease their fear. Recitation should always remain the primary focus.

  （9）

       As a person is nearing death, they are entirely dependent on the assistance of others. The understanding and support of their family and relatives are most important.

       Regarding the guidelines above, do as much as you can. If your efforts fall short, you should then focus single-mindedly on reciting Amitabha Buddha’s name. Pray that the karmic suffering of the dying person be eliminated and that they may be swiftly reborn in the Land of Ultimate Bliss.

  （10）

       Deathbed assisted recitation is a special remedial method intended for several groups of people:

- Those who did not practice Amitabha-recitation during their lifetime;
- Those who recited the Buddha’s name only to seek worldly blessings rather than rebirth in the Pure Land;
- And those who engage in mixed practices, and thus worry during their entire lives that their rebirth is not assured.

       The aim is to enable them, at the final critical moment of life, to let go of everything and entrust themselves completely to Amitabha Buddha, so they may be carried by the power of the Buddha's vows to a smooth rebirth.

       This does not mean that one can neglect reciting the Buddha’s name in daily life and simply wait for this assistance at the end. Nor does it mean that daily recitation is ineffective and that one must have assisted recitation upon one’s deathbed to attain rebirth.

       We should know that for those who recite Amitabha’s name continuously in their daily lives – single-mindedly entrusting themselves to Amitabha, and aspiring to be reborn in the Land of Ultimate Bliss – their rebirth is already assured during their lifetime.

       When their life comes to an end, Amitabha Buddha will surely manifest before them. Their rebirth will not be obstructed whether or not they receive assisted recitation, or whether they are able to recite themselves. As Master Shandao said of those who exclusively practice Amitabha-recitation, “ten out of ten will be reborn, a hundred out of a hundred will be reborn.”

       Therefore, to ensure our own rebirth, we should dedicate this lifetime to the exclusive practice of Amitabha-recitation. For others, we should compassionately perform assisted recitation at the time of their passing, helping them to attain rebirth in the Land of Ultimate Bliss as well.  

(Translated by the Pure Land School Translation Team;
edited by Householder Fojin)