http://www.amtbweb.org/tchet306.htm
To my family and all those concerned with my care:
I,__________________________________, of __________________________________being of sound mind, make this statement as a directive to be followed if for any reason I become unable to participate in decisions regarding my medical care.
Upon my death and transition into the next life, I do not wish to be reborn as a ghost path or an animal. I do not wish to suffer. Instead, I wish to follow Amitabha Buddha and to arrive at his Western Pure Land of Ultimate Bliss. To all my family and friends, I wish to ask for your assistance so that I may not suffer, but instead remain calm and peaceful to prepare for my arrival to the Western Pure Land.
In the event that I should suffer from a terminal illness to the extent that doctors foresee no possible recovery, I ask that no medical treatment be undertaken. Should I already be in the hospital at this point, I wish to be checked out and brought back home. Please notify my assigned family member or friend _____________________________________
at telephone number(s)________________________and _________________________.
Once home, please position me in the most comfortable and natural position in which I may rest. The assigned family member or friend will lead others in chanting "Amituofo." Should I decline to the point where I lose consciousness and I am no longer aware of my surroundings, the assigned family member or friend shall have full authority in making any decisions regarding my well-being. If this person cannot be contacted, please find a Buddhist master or Buddhist believer to aid in the chanting of "Amituofo" until the assigned person can be reached.
Within twenty-four hours prior to and after my death, I would like to ask my friends and family to comply with the following:
1. Do not touch or move my body or even my bed.
2. Do not change my clothing.
3. Do not place dry ice or other substances on my body. Sandalwood incense may be burned if there is any odor.
4. Do not let a breeze blow directly onto my body.
5. Do not allow the scent of alcohol, onions, scallions, garlic, or chives to enter the room.
6. Do not smoke, cry, or talk in the room.
My purpose for asking this is to create an atmosphere in which I may remain calm and at peace. The only sound I wish to hear is “Amituofo,” so that he may escort me to the Pure Land.
If I am at home upon my death, my family should take turns chanting "Amituofo" for eight to twenty-four hours. At this point, I am ready to be moved, washed and dressed. This period of chanting is the best time to assist me to be calm and peaceful. All funeral arrangements can be set up afterwards. If I should pass away in the hospital, please follow hospital policy and chant as much as is allowed.
During my terminal illness and within forty-nine days after my death, all family members should adopt a vegetarian diet. I do not wish for any killing to be associated with my death. All funeral offerings must be vegetarian. The use of alcohol is strictly prohibited. Funeral arrangements should be kept simple, and proper Buddhist etiquette should be followed. I do not wish for any unnecessary excess.
Within forty-nine days following my death, I sincerely ask my family members and friends to seek my rebirth into the Pure Land, and to perform good deeds such as giving offerings to the Three Jewels of the Buddha, Dharma, and Sangha, printing sutras, helping the needy, and so on. These good deeds will help me to attain additional good karma, and further assist me in arriving at the Pure Land. Most important is for my family to sincerely chant “Amituofo.”
In order for me to benefit the most and to peacefully arrive at the Pure Land, the above points must be followed. This will not only benefit me but all those involved as well. In this manner, I wish for everyone to learn and to believe in Buddhism. Thus, everyone can arrive at the Pure Land, as well.
Amituofo to all!
These directions express my legal right to request or refuse treatment. Therefore, I expect my family, doctor, and all those concerned with my care to regard themselves as legally and morally bound to act in accord with my wishes.
Signed__________________________________________________Date_________________
Witness: I declare that the person who signed this document, or asked another to sign this document on his or her behalf, did so in my presence and that he or she appears to be of sound mind and free of duress or undue influence.
Witness__________________________________________________ Date_________________
Witness__________________________________________________ Date_________________
Can/will the Singapore hospitals comply with this?
My grandfather passed away earlier this year at SGH and his body was within 2 hours sent to the mortuary where we also swiftly collected it. His body was prepared for the funeral, and within another 3 hours, he was made-up, injected with chemicals to prevent decomposition, and placed in the coffin. It all went very fast.
Strangely, on the 1st night of the funeral, I experienced an unusual sense of joy and elation. It wasn't an emotion that I could have mustered on my own, even if I'd tried. Instead, it was as if that sense of elation just came upon me. I took it as an auspicious sign that there might be Buddhas and Bodhisattvas who'd come to take him to a better realm, or even to the Land of Ultimate Bliss. After that night, I never got that same feeling again.
My family didn't chant 'Amitufo' (we're mostly free-thinkers, incl. myself at that time), while Buddhist rites and rituals started only on the 2nd night of funeral.
I have a question. I'd read in the Organ Donation thread that there is an 8-hour bardo period after death, during which the deceased person still has consciousness of his body. What I'd like to know is, specifically which Buddhist sutra says this?
Originally posted by realization:Strangely, on the 1st night of the funeral, I experienced an unusual sense of joy and elation. It wasn't an emotion that I could have mustered on my own, even if I'd tried. Instead, it was as if that sense of elation just came upon me. I took it as an auspicious sign that there might be Buddhas and Bodhisattvas who'd come to take him to a better realm, or even to the Land of Ultimate Bliss. After that night, I never got that same feeling again.
My family didn't chant 'Amitufo' (we're mostly free-thinkers, incl. myself at that time), while Buddhist rites and rituals started only on the 2nd night of funeral.
I have a question. I'd read in the Organ Donation thread that there is an 8-hour bardo period after death, during which the deceased person still has consciousness of his body. What I'd like to know is, specifically which Buddhist sutra says this?
This induction (感应) of elation as described is demonstrated to "free thinker" like you who is having "unknowing doubt" in mind, and is having great blessings, as well as planted countless Buddha seeds and may be fruition in this lifespan.
One of the sutra is Earthstore Bodhisavattas Sutra
Originally posted by Blissxpress:This induction (感应) of elation as described is demonstrated to "free thinker" like you who is having "unknowing doubt" in mind, and is having great blessings, as well as planted countless Buddha seeds and may be fruition in this lifespan.
One of the sutra is Earthstore Bodhisavattas Sutra
What is "unknowing doubt"? Maybe if u told me the term in Chinese, I may know what it means.
Are you saying that because I experienced 感应 that night, therefore Buddha seeds were planted? Or, is it because Buddha seeds were planted in the past, that I had 感应?
Hehe, it probably doesn't matter what caused what, but I'm just trying to better understand this :)
Thanks, I will read the Earthstore Bodhisavatta Sutra.
i'm also thinking Earth store and Shurangama, but need to find where exact. Mind Only school do have detail on how the consciousness leave the body. 8th being the last to leave and first to come.
can also check out Tibetan book of the dead, entitled The Great Liberation by Hearing in the Intermediate States, which talk a lot about bardo.
http://en.wikipedia.org/wiki/Bardo_Thodol
According to Tibetan tradition, the Liberation Through Hearing During the Intermediate State was composed in the 8th century by Padmasambhava, written down by his primary student, Yeshe Tsogyal, buried in the Gampo hills in central Tibet and subsequently discovered by a Tibetan terton, Karma Lingpa in the 12th century.[7] There were variants of the book among different sects.[8]
http://en.wikipedia.org/wiki/Bardo
Intermediate State in Indian Buddhism
From the records of early Buddhist schools, it appears that at least six different groups accepted the notion of an intermediate existence (antarÄ�bhava), namely, the SarvÄ�stivÄ�da, Dará¹£á¹Ä�ntika, VÄ�tsÄ«putrÄ«yas, SaṃmitÄ«ya, PÅ«rvaÅ›aila and late MahÄ«Å›Ä�saka. The first four of these are closely related schools. Opposing them were the MahÄ�saṃghika, MahÄ«Å›Ä�saka, TheravÄ�da, VibhajyavÄ�da and the ÅšÄ�riputra Abhidharma (possibly Dharmagupta) (Bareau 1955: 291).
Some of the earliest references we have to the “intermediate existence” are to be found in the SarvÄ�stivÄ�din text the MahÄ�vibhÄ�á¹£a 《阿毘é�”磨大毘婆沙論》. For instance, the MahÄ�vibhÄ�á¹£a indicates a “basic existence” (本有), an “intermediate existence” (ä¸æœ‰), a “birth existence” (生有) and “death existence” (æ»æœ‰) (CBETA, T27, no. 1545, p. 959, etc.). Bareau (1955: 143) provides the arguments of the SarvÄ�stivÄ�da as follows:
The intermediate being who makes the passage in this way from one existence to the next is formed, like every living being, of the five aggregates (skandha). His existence is demonstrated by the fact that it cannot have any discontinuity in time and space between the place and moment of death and those of rebirth, and therefore it must be that the two existences belonging to the same series are linked in time and space by an intermediate stage. The intermediate being is the Gandharva, the presence of which is as necessary at conception as the fecundity and union of the parents. Furthermore, the Antar�parinirv�yin is an An�gamin who obtains parinirv�ṇa during the intermediary existence. As for the heinous criminal guilty of one of the five crimes without interval (�nantarya), he passes in quite the same way by an intermediate existence at the end of which he is reborn necessarily in hell.
Deriving from a later period of the same school, though with some differences, Vasubandhu’s AbhidharmakoÅ›a explains (English trs. p. 383ff):
What is an intermediate being, and an intermediate existence? 10. Intermediate existence, which inserts itself between existence at death and existence at birth, not having arrived at the location where it should go, cannot be said to be born. Between death-that is, the five skandhas of the moment of death – and arising – that is, the five skandhas of the moment of rebirth-there is found an existence-a "body" of five skandhas-that goes to the place of rebirth. This existence between two realms of rebirth (gatÄ«) is called intermediate existence.
He cites a number of texts and examples to defend the notion against other schools which reject it and claim that death in one life is immediately followed by rebirth in the next, without any intermediate state in between the two. Both the Mah�vibh�ṣa and the Abhidharmakośa have the notion of the intermediate state lasting "seven times seven days" (ie. 49 days) at most. This is one view, though, and there were also others.
Similar arguments were also used in Harivarman’s *Satyasiddhi ÅšÄ�stra, a quasi-MahÄ�yÄ�na text, and the UpadeÅ›a commentary on the PrajñÄ�pÄ�ramitÄ� SÅ«tras, both of which have strong influence from the SarvÄ�stivÄ�da school. Both of these texts had powerful influence in Chinese Buddhism, which also accepts this idea as a rule.
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Whoever who came up with the above living will is an idiot and does not care about public safety.
If the deceased suffered from a contagious disease, immediate cremation within the first hour of mebardical certification of death would be ideal.
Any organ harvesting must be done within the first half-hour of brain death. Who cares about bardo when the living is still suffering?
Wouldn't it be risky if someone suddenly moved you? Is there anyway to get into pureland immediately after death?
Originally posted by Beautiful951:Wouldn't it be risky if someone suddenly moved you? Is there anyway to get into pureland immediately after death?
When I was 5, I touched my grandma a bit while she passed away. I was quickly told not to do it because it is said that the dying will feel very painful when you touch him/her when she has passed away.
But anyway, there are many signs and visions (one relative even saw Amitabha) which I believe indicate my grandmother have reborn in pure land.
Also, you go to pure land only via the power of Amitabha (unless you are an enlightened bodhisattva and can go by yourself). By right, Amitabha should send you right away if you have the conditions (you have been chanting amitabha and have the merits to go to pure land)... unless you are too attached and don't want to leave.
Originally posted by Herzog_Zwei:Whoever who came up with the above living will is an idiot and does not care about public safety.
If the deceased suffered from a contagious disease, immediate cremation within the first hour of mebardical certification of death would be ideal.
Any organ harvesting must be done within the first half-hour of brain death. Who cares about bardo when the living is still suffering?
Wah... u are the devil's advocate (always the unpopular role). It's good because u are here to prevent groupthink. lol
But no name-calling please..............
I checked and found that people who died from infectious disease might not be dangerous. Please read the link below.
http://edition.cnn.com/2004/WORLD/asiapcf/12/29/quake.corpses/index.html
I think it's more about respecting human rights. Don't you think? Different cultures and religions have their own methods of disposing the corpses.
Originally posted by 2009novice:
I checked and found that people who died from infectious disease might not be dangerous. Please read the link below.http://edition.cnn.com/2004/WORLD/asiapcf/12/29/quake.corpses/index.html
I think it's more about respecting human rights. Don't you think? Different cultures and religions have their own methods of disposing the corpses.
nice info.
/\
Originally posted by 2009novice:
Wah... u are the devil's advocate (always the unpopular role). It's good because u are here to prevent groupthink. lolBut no name-calling please..............
I checked and found that people who died from infectious disease might not be dangerous. Please read the link below.
http://edition.cnn.com/2004/WORLD/asiapcf/12/29/quake.corpses/index.html
I think it's more about respecting human rights. Don't you think? Different cultures and religions have their own methods of disposing the corpses.
Quake corpses and corpses which died from Ebola are 2 different matters.
The question is not about human rights but health of the living.
Burials are a cultural issues and so is cremation but cremation allows for no pathogens to spread.
Originally posted by Herzog_Zwei:
Quake corpses and corpses which died from Ebola are 2 different matters.The question is not about human rights but health of the living.
Burials are a cultural issues and so is cremation but cremation allows for no pathogens to spread.
It is good that you mentioned cremation, as traditionally, Buddhist are cremated as a general rule, there are exceptions, eg. sky burial.
Ultimately we try to be accountable and conscientious of our own decisions. Upon death, we no longer own the body that we consider ours. Whether we are buried or cremated or cut up into pieces no longer become a issue for us. We made a will with the presumption that the society will respect it's social obligation to you.
Attachment to this body is real, though ultimately illusory. The attraction, aversion, habitual patterns is based on the relationship to our bodies. Most of us are not shamans, having to spiritually dismember themselves in their spiritual quests. "I" or self remains intact.
The corpse have to be lined or sealed to prevent decomposing bodily fluids from contaminating ground water, further implicating others. Vectors may be airborne or water borne, therefore cremation is preferred.
Originally posted by Herzog_Zwei:
Quake corpses and corpses which died from Ebola are 2 different matters.The question is not about human rights but health of the living.
Burials are a cultural issues and so is cremation but cremation allows for no pathogens to spread.
Oh.. I just using it as a reference...
"After a number of hours, the pathogens inside the dead person's body become not dangerous. They usually decompose and die. And the dead person therefore is not a primary threat to the health of others."
Let's just say if any 1 of the quake corpse has a infectious disease before he/she die... will it continue to spread?
Actually it would be good if info about preparations for death and such are collated and put into a sticky thread for the reference of those who need to refer to something with simple and clear guidelines... (what do you think, AEN?)
Many of us are often caught unprepared for death of people around us and don't know what to do last minute.
It is good to learn this info and spread it to others. So that the deceased can have a good chance at better rebirth. Although this is largely dependent on his merits accumulated when alive.
Originally posted by Beautiful951:Wouldn't it be risky if someone suddenly moved you? Is there anyway to get into pureland immediately after death?
Hi Beautiful951,
If from now until death, you practise hard whatever dharma practice you are doing, constantly accumulating merits and purifying bad karma, and constantly make prayers to be reborn in Amitabha pureland, make prayers to have no obstacles to be reborn... i think by the power of interdependent origination or cause-n-effect, and by the power of the Buddhas and Bodhisattvas, Amitabha Buddha and so on, you will develop a kind of confidence of rebirth there.
There are also people who have had visions of the pureland, lotus, Amitabha Buddha and all kinds of signs that show that they will take rebirth in the pureland. It is a very very sure path to practise. Don't worry about the result, only put in your full sincerity and 100% effort to go...
For eg. let's say you want to sit for exams, there is always no guarantee you will pass the exam no matter how hard you study, but we don't care, we must still make the fullest preparation and naturally when the time comes, we will have the confidence to tackle the question. All that fear and insecurity is at the point of not having made preparations, when preparations are about 70-100% done, then confidence and signs will arise.
Whatever the case, you will feel that since you have done your best, you have no regrets and you will just give it your best shot... success or failure be damned! When you have this kind of mind to throw yourself totally into the task without any thought or doubt of whether you will get to pureland or not, then quite strangely it is impossible to fail.
Fear and insecurity belongs only to those with no preparation, no practice, no faith and no consistency.
Hope this explanation helps.
i'm fine to make this sticky.
Wouldn't it be risky if someone suddenly moved you? Is there anyway to get into pureland immediately after death?
if u practice really good, rebirth in pureland is immediate. there is no bardo period. u will know when is the timing and go without people knowing. if this is the case, then there is no risk if someone move u. i'm thinking of not letting people, relatives know, unless they are buddhists.
fyi, those who accumulate a lot of good deeds and are reborn in heaven and those who commit a lot of evil, are immediately reborn in heaven or hell respectively, without any bardo period.
think sometimes it's our family, children members that are our deptors which stop one from rebirth in pureland. they think it's love, but actually it's past karma. that say there are four affinities with children. there are those here to return and collect dept. and there are those that are here to repay your previous kindness or take revenge.
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The Liberation Through Hearing During The Intermediate State (Tibetan: bardo "liminality"; thodol as "liberation"[1]), sometimes translated as Liberation Through Hearing or Bardo Thodol is a funerary text. It is often referred to in the West by the more casual title, "Tibetan Book of the Dead", a name which draws a parallel with the ancient Egyptian Book of the Dead, another funerary text.
The Tibetan text describes, and is intended to guide one through, the
experiences that the consciousness has after death, during the interval
between death and the next rebirth. This interval is known in Tibetan as the bardo. The text also includes chapters on the signs of death,
and rituals to undertake when death is closing in, or has taken place.
It is the most internationally famous and widespread work of Tibetan Nyingma literature.[2]
http://en.wikipedia.org/wiki/Bardo_Thodol
‘Liberation through Hearing in the In-Between State’; a text known as the Tibetan Book of the Dead composed of the group of instructions stemming from Padmasambhava that were elaborated into a systematic teaching in the 14th century.” Sham: 17
“The book purports to describe methods of enabling a dying man to pass through death and rebirth without losing consciousness.”
“In secular western thought, awareness of psychological projection as a source of supernatural being has served to demythologize demons, goblins, angels and saints and rob them of their power. The Bardo Thodol [Tibetan Book of the Dead], however, speaks of the deities as ‘projections’ but never as ‘mere projections.’ The deities are present and must be dealt with religiously … not just by intellectual insight.”
“According to the Esoteric School, the number seven is the ultimate number in the cycle of Birth and Death. Therefore, in the bardo stage, the ‘soul’ must undergo changes every seven days, and to be efficacious, mantras should be recited at least seven times.
Buddhist texts note this with the words ‘the Dharma is thus,’ i.e., according to the law of nature it has to be that way and cannot be explained, just as it is difficult to explain why fire is hot and ice is cold. Starting with the number seven and multiplying it by three or seven, we have twentyone or forty-nine. Therefore, the Esoteric School teaches that mantras should be recited [at least] seven times to be effective, twenty-one or forty-nine times if the mind is weak and agitated. Thus, basing themselves on this teaching, practitioners arrange retreat periods of seven, twenty-one or forty-nine days.” (Buddhism of Wisdom & Faith.)
“Tibetans’ casual attitude toward corpses is in marked contrast to their attentive behavior at the very hour of death and immediately after it has occurred. This behavior, quite dissimilar to ours in the West, seems to objective eyes far more civilized, for it is the Western practice to remove a body from its deathbed in crude haste, almost before it is cold, in order to embark immediately on whatever is needed to prepare it for public display or cremation. Dehumanized hospital regulations
permit [little] latitude for any possible ‘rites of passage’ at this great moment when life is exchanged for death. [Buddhists among them], Tibetans, on the contrary, pay special attention to such rites.” Ross: 128
“When a person has just died, the most important thing is not to rush to move him. Even if his body is soiled with excrement and urine, we should not hasten to clean it. We should wait about eight hours – or a minimum of three hours – before cleaning the body and changing its clothes. Relatives should not weep and wail immediately before and after the actual death. Doing so is not only useless, it can be harmful, as this can cause the deceased to develop thoughts of attachment, which may prevent him from achieving liberation. To be of true benefit to the patient, we should concentrate on reciting the Buddha’s name in all earnestness, without crying until at least eight hours have passed.
Why is this necessary? It is because although the patient has left his body, if, during this period, we move the body, clean it, change its clothes, or weep and lament, the deceased may still experience feelings of pain, sadness, anger or self-pity, and descend upon the Evil Paths. This is a crucial point – a critical one – that relatives should note and remember well. The practice of touching the body of the deceased to locate the last warm spot and deduce his place of rebirth is grounded in the sutras and commentaries. However, we should not be inflexible. If the patient had sincere, earnest faith and vows in normal times and clearly exhibits right thought at the time of death, this is sufficient evidence of rebirth in the Pure Land. Some persons who are not careful keep ‘feeling’ the body, touching one spot after another, disturbing the deceased. This can cause great harm. After the patient has expired, the persons who came to recite the Buddha’s name should continue doing so for another three hours. After that, the body should be left alone, free of all disturbances, for another five hours (or a total of eight hours), at which time it can be bathed and given a change of clothing. If, during the entire eight-hour period, someone, or a group of persons, can remain near the deceased reciting the Buddha’s name, so much the better. Except for recitation, nothing should be done. A reminder and caveat: during this period, the ‘deceased’ may still have consciousness and feelings. After the eight-hour period, if the limbs have grown stiff and cannot be moved, we should put a towel soaked in hot water around the joints. After a while, the body can be repositioned.” Thich: 288-289
Note: Buddhism makes a distinction between physical (clinical) death and mental death, with the former preceding the latter by a period of some three to eight hours.
Actual death is defined as the moment when the Alaya consciousness leaves the body – not when the heart has stopped or brain waves can no longer be detected. This is the reason for the waiting period of at least three hours after clinical death before the body is disturbed, as taught in Mahayana Buddhism, particularly the Pure Land and Tantric schools. Many hospitals nowadays recognize these beliefs and are prepared to meet the wishes of bereaved families and relatives. Editor / Thich: 323-324
Buddhism makes a distinction between physical (clinical) death and mental death, with the former preceding the latter by a period of some three to eight hours. Actual death is defined as the moment when the Alaya consciousness leaves the body – not when the heart has stopped or brain waves can no longer be detected. This is the reason for the waiting period of at least three hours after clinical death before the body is disturbed, as taught in Mahayana Buddhism, particularly the Pure Land and Tantric schools. Many hospitals nowadays recognize these beliefs and are prepared to meet the wishes of bereaved families and relatives. Editor / Thich: 323-324 #1377
Rebirth in Pure Land
“In literary and oral Buddhist lore, it is commonly believed that the last thoughts of a dying person have a direct influence on the status of rebirth in the next life. While this may seem a fairly straightforward matter of self-control – just ‘think good thoughts’ – it is complicated by the belief that, with the waning of one’s conscious powers, the mind is overwhelmed by subliminal karmic propensities or ‘memories’ that manifest themselves as visions before the dying person. In this way, the habits and events of one’s current and previous existences quite literally draw one towards one’s future destiny. As frightful and unpredictable as it might seem, this liminal moment of transition between death and rebirth is considered a time of enormous spiritual potential. For at no other time (except, perhaps, upon attaining the knowledge of former lives that comes to accomplished meditation masters) is a person afforded such a chance to remove the veil between the conscious and unconscious dimensions of self, review directly his or her karmic stock, and refashion one’s being.
Master Shan Tao’s rites for a dying person, as well as the diverse repertoire of funerary ceremonies that are performed for the deceased over the forty-nine days following death, revolve around a common belief in the potency of this moment. The primary aim of Shan Tao’s deathbed procedures is to ensure that the dying person successfully forges what is known as, ‘the connection or nexus of conditions that will bring rebirth in the Pure Land’ … The successful forging of this ‘connection with the Pure Land’ is indicated by the appearance of the desired auspicious signs at the time of the person’s death or, as the case may be, during the weeks of funerary observances that follow. Precedents for such a concept can be found in the Pure Land sutras themselves. The Meditation Sutra, for example, distinguishes various visionary things that will confirm for the dying person that he or she is destined for the Pure Land.
Having set this prognostic tone, the ‘ten moments of recollection (10 recitations) of Amitabha’ are described as the only effective means for turning the situation around should less desirable omens appear and salvation be in doubt.”
“Among some Pure Land practicers, great attention is given to ways of attending the dying so that the mind will remain focused on Amida and they will be capable of utterance of the nembutsu (Buddha Recitation) to the very end. For example, an image of Amida is often placed before dying people and strings leading from it are attached to their hands. At the same time, nembutsu (Buddha Recitation) practice throughout life is considered useful for maintaining such mindfulness at death.” (See Patriarch Honen’s death under “Honen.”) Ueda: 250
“Also several like-minded companions should join together in an agreement so that when the end of life [of one of the companions] approaches, they will take turns until dawn reciting the name of the Buddha Amitabha and wish for the rebirth [of the dying companion] in Sukhavati. Voice follows upon voice until [one pointedness of mind] is accomplished.”
Tana: 71 #1122
“Pure Land literature offers many stories presented as real life biographical accounts which corroborate the description of the Pure Land paradise drawn from the scriptures …
Thanks Wisdomeye and Sinweiy for your explanations.
think sometimes it's our family, children members that are our deptors which stop one from rebirth in pureland. they think it's love, but actually it's past karma. that say there are four affinities with children. there are those here to return and collect dept. and there are those that are here to repay your previous kindness or take revenge.
I would like to know if it is possible that if I am here to take revenge on my parents, is there any way so I would not do such a thing? Although I do not know why I am here, I think it is best that I ask in case rather than not knowing. But of course I hope that I am here to be repay my parents.
Originally posted by Beautiful951:Thanks Wisdomeye and Sinweiy for your explanations.
I would like to know if it is possible that if I am here to take revenge on my parents, is there any way so I would not do such a thing? Although I do not know why I am here, I think it is best that I ask in case rather than not knowing. But of course I hope that I am here to be repay my parents.
Amituofo!
:) such things are change into the better or resolved when u learn Buddhism already. surpose if u come to take revenge or collect dept, but u never do it, and u forgive, then the "dept" is clear. next time there's no more foe.
those who abort baby also commit karma. if the baby come to repay, but one go and kill it, then next time round will be revenge.
in Buddhism fate is in your hand.
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Originally posted by wisdomeye:Actually it would be good if info about preparations for death and such are collated and put into a sticky thread for the reference of those who need to refer to something with simple and clear guidelines... (what do you think, AEN?)
Many of us are often caught unprepared for death of people around us and don't know what to do last minute.
It is good to learn this info and spread it to others. So that the deceased can have a good chance at better rebirth. Although this is largely dependent on his merits accumulated when alive.
Hi wisdomeye, this is a good idea. However you or other moderators will have to prepare the resources and guidelines... I don't have much time to prepare that at the moment.
Originally posted by 2009novice:
Oh.. I just using it as a reference..."After a number of hours, the pathogens inside the dead person's body become not dangerous. They usually decompose and die. And the dead person therefore is not a primary threat to the health of others."
Let's just say if any 1 of the quake corpse has a infectious disease before he/she die... will it continue to spread?
Taking about quake victims, one reason why choleria is so rampant in quake areas is that body fluids from the corpse can pass into the water table. Since water source is a vector for the disease, do you want to be responsible?
Originally posted by Herzog_Zwei:
Taking about quake victims, one reason why choleria is so rampant in quake areas is that body fluids from the corpse can pass into the water table. Since water source is a vector for the disease, do you want to be responsible?
lol of coz not...
I am just using the news as a reference.... pls don't count in the water, rats, or other mediums that will spread disease....
"After a number of hours, the pathogens inside the dead person's body become not dangerous. They usually decompose and die. And the dead person therefore is not a primary threat to the health of others."
Originally posted by 2009novice:
lol of coz not...I am just using the news as a reference.... pls don't count in the water, rats, or other mediums that will spread disease....
"After a number of hours, the pathogens inside the dead person's body become not dangerous. They usually decompose and die. And the dead person therefore is not a primary threat to the health of others."
Yeah, and the report totally forgot to mention that bodies tend to decompose faster in torpical countries than temperate countries. Come on lah.
The unpredictability of when death will come and how it comes about.
All we can hope for is a peaceful and uneventful death, but that is not assured.
After we die, our body no longer belong to us, it belong to the handlers of our body and their adherence to prevalent social customs.
Originally posted by Weychin:The unpredictability of when death will come and how it comes about.
All we can hope for is a peaceful and uneventful death, but that is not assured.
After we die, our body no longer belong to us, it belong to the handlers of our body and their adherence to prevalent social customs.
It's not the prevalent social customs that is important, it is the health of the surviving people that is important.