Buddhist prayers for the dying,homepage changed,biblical healing of the mind,good chair for meditation - How to DIY

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For a while, Dharma Friendship Foundation, a center in Seattle, has been renting space in a building. I’ve found that the past few years, someone I know dies every couple 4 or 5 months and I end up doing practices for them.
As Khensur Rinpoche Jampa Tegchock once explained, these practices do help the deceased, in the way that if they were in a dark room, its like someone standing behind them with a flashlight.
Prostration to the 35 Buddhas is a practice used to accumulate vast stocks of merit and purify a great amount of negative karma. This practice is the most popular of all the tibetan buddhist practices and prayers for those diseased, and it generates incredible merit and purification.
With the conclusion of buddhist practice, its always very good to dedicate the merit to the deceased for their fortunate rebirth and enlightenment.
I will recite this prayer in dedication for my father, Gillman Laehy, who died January 2, 2012. Enter your email address to subscribe to Clear Empty Mind and receive notifications of new posts by email. I give permission to copy and redistribute this content as long as full credit is given and it is distributed freely. According to the Buddhist way of thinking, death, far from being a subject to be shunned and avoided, is the key that unlocks the seeming mystery of life. This booklet contains the eight prayers that are traditionally done in Tibetan Buddhist monasteries when someone passes away. A text for caregivers and professionals who want to change caregiving into a positive, life affirming experience.
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A short Buddhist funeral service in which spiritual practitioners gather together to make heartfelt prayers and dedications for a deceased person to take a fortunate rebirth. Ven Sangye Khadro, in her book Preparing for Death and Helping the Dying, Kong Meng San Phor Kark See Monastery, Singapore, 2005, explains why it is important to help the dying and why most of us need training to do it properly: “It is said in the Buddhist teachings that helping another person to die with a peaceful, positive state of mind is one of the greatest acts of kindness we can offer. In the following articles, we explore the emotional, spiritual, medical and legal aspects of helping friends and loved ones at the time of death. If you would like to discuss these topics with others in an informal atmosphere, consult the Latest News webpage of Wheel of Life for the dates and times of upcoming Wheel of Life Palliative Care Support Group workshops at the Hayagriva Buddhist Centre.
The following list of ten points was compiled to be of use to people of all beliefs, or none. Try to adjust the level of pain relief so that the person is relatively peaceful, yet remains as mentally alert as possible. Unless instructed otherwise, allow religious teachers and friends, relevant to the person’s spiritual beliefs, to phone and visit, even though they may not be family. Some people may not want medical interventions that artificially prolong life; this needs to be checked with each individual. Family or friends may be invited to help set up a small, simple altar in full view of the person, and according to their wishes. Respect the spiritual beliefs of the dying person; silent or spoken prayers may be helpful.
Did you know that near death, people can hear and know what’s going on, even though they may appear unconscious? Well before death, it is important to practise being peaceful from moment to moment; then there is a better chance of being peaceful at death. Did you know that a person who has just died can sense your thoughts and will be supported by silent prayer? Have you ever noticed whether any of your close relatives or friends have special words, phrases, or sayings that are specially meaningful to them from an emotional or spiritual point of view? To be of any use after a stroke and before death, meaningful words, phrases, or mantras would preferably need to have been used and thought about for many years beforehand.
When my cousin Bobby was diagnosed with brain cancer, he said that what he would like while he was still active was for all the cousins to gather and tell stories about grandpa.
It helps the dying person to let go if objects of attachment (sometimes this might also include family and friends), a day or so before death. When my friend Raymond knew he was dying of AIDS, he and his partner asked me what they should do.
To make the most of your own death, you need to become familiar with what will happen and how you should try to respond to the stages of dying. To help others who are dying, you need to have confronted your own death, studied the teachings, and tried to practise them over the years. To have the courage to suggest things for others to do at the time of death, you need to have thought deeply about dying beforehand yourself. The Buddhist teachings contain all the steps you need to prepare for death, as well as detailed descriptions of the death process, the intermediate state and rebirth.
As we approach death, or when facing the death of a loved one, we might find ourselves experiencing painful, disturbing emotions or attitudes. 5) Remember the nature of your mind: clear, pure, with infinite potential to feel love, compassion, joy and other positive emotions. There is a difference between physical pain, which is a physiological process, and suffering, which is our mental and emotional response to the pain.
If you can, test the ideas below, and try to find one or more that appeal to you, that seem to help you cope with the pain. Come to the realization that you are not alone: everyone, without exception, faces pain, loss and suffering sooner or later. Realize that there may be others who are experiencing similar or even greater pain than you. Realize that pain and suffering are a natural part of life – in fact suffering is in the very nature of our existence. Realize that reacting to your pain with anger, frustration or despair will not help ease the pain.
Recognize the impermanence of all things – no matter how painful or pleasurable your experience may be, it will not last. Visualize, for instance, a soothing, luminous nectar that soaks into the centre of pain and gradually dissolves it into a feeling of well-being. Don’t think that your suffering is unfair – it is in fact the result of your previous actions (karma).
Your pain is not a punishment by God or Buddha for previous wrongdoings; it’s just what happens according to the Law of Cause and Effect. Don’t let regret weigh you down but move ahead and help others to the best of your ability. Sarah died at 8:15am on 12 June 2000, in Sydney, aged 39 years, survived by a husband and two children, aged 6 and 4 years. Sarah had asked that morphine for pain control not be increased during the last 48 hours of life i.e.
Sarah started to become short of breath, and breathing became noisy and rapid (“terminal dyspnoea”).
In the evening, Sarah’s respirations became very moist with prominent “terminal death rattle”; she was semi-conscious and unable to swallow.
Why would you want to write a “last letter” now, or to encourage the person you are caring for to write their own? In the “living will” you can leave instructions for your medical treatment in the situation where you can no longer communicate with people. In the “last letter” you can leave personal thanks, goodbyes, apologies, and wishes that you may find too difficult to express now.
The most worthwhile thing to do is to inspire the person to think of others with loving kindness and compassion, to wish others to be happy and free from suffering. You can teach the person taking-and-giving (tonglen) meditation or loving kindness meditation, according to the capacity of his or her mind. For a person who has lost their capacity to understand because of coma, dementia, and so forth, there is not much possibility for them to understand. You should learn various methods to benefit and calm down the mind, and to benefit now and in the future.
If, for example, one visualizes Buddha or watches the conventional nature of mind – its clarity – other thoughts such as anger and attachment do not arise. Mantra, for example, helps a person to eventually attain a higher rebirth after their positive karma is used up.
One way of thinking about this issue is to not recite mantras to a dying person if it causes the person’s mind to be unhappy, to generate anger, and to be disturbed at the time of death, so that he or she will not be reborn in the lower realms. Even if a person becomes angry from hearing mantras, still, in the long run, they receive benefit, because the mantras leave imprints on the mind and bring them to enlightenment.
You may think that to have a good rebirth, the person has to have a positive mind when dying.
Make the place as beautiful as possible; a calm, peaceful, serene, holy environment is so important. The advice you give the person depends on what you have been doing yourself – the lam-rim, thought transformation – what you have been practicing in daily life, beyond mere sitting meditation. If one becomes accomplished at phowa and receives the signs of accomplishment, then this can be the best public service – liberating others and helping them at the time of death. It is okay to ask lamas to do phowa; one can ask any Tibetan lama who is a good practitioner.
If you have studied the death process, you will be able to recognize the stages through which a person’s consciousness is passing, what elements are absorbing, and so forth, when the person is actually dying. It is okay to medicate pain in order to help the person to be able to think, but medicating for mental anguish is not advisable.
In Tibet, after the breath stops, you would not touch the body until a lama in the village did phowa; this is important. Thus one of the most important skills in helping a dying person is to try to understand what their needs are, and do what we can to take care of these.
There are many excellent books available on how to care for a dying person in terms of their physical and emotional needs (see the recommended reading list). As mentioned above, when people approach death they will at times experience disturbing emotions such as fear, regret, sadness, clinging to the people and things of this life, and even anger. If the dying person is a family member or friend, we will have the additional challenge of having to deal with our attachments and expectations in relation to him or her. Sogyal Rinpoche, in The Tibetan Book of Living and Dying (pages 212-213), says that two things that are very important in helping a dying person are giving hope and finding forgiveness. Some people may be concerned that their wrongdoings are so numerous and great that they could never be forgiven. All religions stress the power of forgiveness, and this power is never more necessary, nor more deeply felt, than when someone is dying. If the dying person is a Buddhist, ask questions to find out how much they know and understand, and their answers should give you a better idea about what to do to help them spiritually. If possible, place images of Buddha, Kuan Yin, Amitabha, and so forth within sight of the person. Speak to the person, or read passages from books, about impermanence and other Buddhist teachings – but do this only if they are receptive, do not force it on them.
Here is a simple meditation you could teach the dying person to do: ask them to visualize in front of them whatever Buddha-figure they have faith in, seeing it as the embodiment of all positive, pure qualities such as compassion, loving-kindness, forgiveness and wisdom. Also, to help their minds be free of worry and anxiety, encourage them to not worry about their loved ones and their possessions—assure them that everything will be taken care of– and to not be afraid of what lies ahead but to have faith in the Three Jewels. If the dying person belongs to another religion, make an effort to understand what they know and believe, and speak to them accordingly. If the person has no religion, use non-religious terminology to speak to them in ways that will help them to be free of negative thoughts such as anger and attachment, and develop positive thoughts and a peaceful state of mind.
If they genuinely wish to know about Buddhist beliefs and practices, it’s perfectly OK to explain these to them. They would be able to see better, but the best thing would be if they held the flashlight themselves. Khensur Rinpoche Jampa Tegchock said that the 6 syllable mantra represents purification and liberation for the 6 realms of existence (according to buddhist cosmology). Am praying for a mother who lost her battle with cancer and liver disease and leaves two young daughters behind. The Power of Prayer: make strong prayers never to be separated from Bodhicitta, not to be dominated by the misconception of self or the disturbing emotions, to obtain a fortunate rebirth in the next life to be able to continue your practice of the Dharma, etc.

It is by understanding death that we understand life; for death is part of the process of life in the larger sense. According to Lama Zopa Rinpoche, we absolutely must do something to benefit those beings who have died. The reason for this is that the moment of death is so crucial for determining the rebirth to come, which in turn will affect subsequent rebirths. When people die, they experience numerous difficulties and changes, and this would naturally give rise to confusion as well as painful emotions.
You may then have the courage and the knowledge to help skillfully and compassionately at this crucial time. If your mind is peaceful and virtuous at the end, it helps achieve a good transition to the next life.
Do not argue, gossip or talk about medical procedures or such across the person’s bed, even if they appear unconscious. Preferably, the body should be disturbed as little as possible, if at all, during this time, which may last 24 hours or even longer. It would help to be clear about what is virtuous and to have created some virtue during your life.
You need first to believe in the power of prayer and it helps to know how to pray and what to pray for. Remembering my parents’ deaths and my own paralysis and near death from Lyme disease, I knew that long after we become unable to interact with others, we can have a strong, lucid, interior life. Avoid thinking “I shouldn’t feel this way” or “I’m bad because I feel this way.” Being judgmental only makes things worse.
Remember impermanence: emotions are just aspects of your mind, transitory, like clouds passing through the sky. Consider the different consequences of these two choices: how they will affect you, and the people around you…. There are many other people who also experience them, and some have even greater suffering than you do (for example, someone who loses several loved ones at the same time). In addition to physical pain, there is mental pain, from a mind agitated and disturbed by negative thoughts. Even when it is crippling, we must ponder whether it has any colour, shape, or any other immutable characteristic. You have the power to choose not to create the actions that may lead to further pain and suffering, and to purify accumulated negativities. She had lived with breast cancer for four years, through operations, radiation and chemotherapy.
She asked that she be allowed to be in charge of her death as much as possible.This was very important to her, in relation to her religious beliefs. Sarah preferred a cool, gentle stream of air from a fan rather than oxygen via a nasal cannula. But she had refused “terminal rehydration”, as she knew that dehydration was a natural stage of dying. She started having hallucinations, and would toss and turn while moaning, reach out to something.
It’s really important and so I think we need to, while we have the time, to try to let people know these things.
Try to get independent feedback on your visit (this may or may not be possible; don’t worry).
If the person is conscious and agrees, suggest they hold a stupa while they do tonglen themselves.
Encourage them to forgive whomever they need to forgive and to apologize to whomever they need to apologize to. If unconscious, place a sheet of paper with the Ten Great Mantras written on it, on their heart, with dedications.
For example, the Buddha suggested that we focus on the stages of dissolution during the death process, but to do that we need an alert mind, so, therefore, some pain is preferable to complete sedation in order to allow the mind to function, and quietness is needed so please cry outside the room.
For example you can ask your carers to create a peaceful environment for you even if you can’t communicate with them at the end. Say you remember all of the love and kindness that they have given you and others during their lifetime. Avoid crying in the room, someone to assist with this to allow others to cry and grieve outside the room. Lama Zopa Rinpoche is the spiritual leader of the organization called the Foundation for the Preservation of the Mahayana Tradition (FPMT), that has 150 centres, projects and study groups worldwide.
If a person dies with the thought of benefiting others, their mind is naturally happy and this makes their death meaningful.
If the person has a more compassionate nature, a “brave mind,” they will be able to do tonglen, taking others’ suffering and giving out happiness. You can teach according to their capacity: check at the time, use your own wisdom, and judge how profound a method to present to them.
Even if a person doesn’t want to hear mantra, still it leaves a positive imprint on the mind. However, by leaving imprints on the person’s mind, Buddha’s mantras offer the benefit that the person will not be reborn in the lower realms. They all would have achieved arhatship upon hearing them, but Manjushri arrived before Wusun, and gave them Mahayana teachings first.
There should be beautiful views, beautiful art, flowers, images of deities and holy beings. It is better if the family members don’t cry within hearing distance, as this creates clinging in the mind of the dying person. When they chant like this, the person feels that nothing is more important than Amitabha Buddha. As a group or individually (and for animals as well), chant the names of the Medicine Buddhas and the mantra.
Look for signs that the consciousness has left the body: the white drop, like pus or water from the nostril, or for a woman, blood and water from the lower part. We can best do this by putting aside our own needs and wishes whenever we visit them, and make up our mind to simply be there for them, ready to do whatever has to be done, whatever will help them to be more comfortable, happy and at peace. They may have difficulty coping with these emotions, and may find themselves overwhelmed, as if drowning in them.
Being in the presence of death will most probably bring up the same disturbing emotions in our mind as in the dying person’s mind – fear, sadness, attachment, a sense of helplessness, and so forth. Another is reminding ourselves of impermanence: the fact that we ourselves, other people, our bodies and minds, and just about everything in the world around us, is constantly changing, never the same from one moment to the next. If they believe in God or Buddha, assure them that the nature of God and Buddha is pure, unconditional love and compassion, so they always forgive whatever mistakes we make. Through forgiving and being forgiven, we purify ourselves of the darkness of what we have done, and prepare ourselves more completely for the journey through death. Also, be cautious about teaching them something that would cause their mind to be confused or upset (for example, if the subject is too difficult for them to understand, or if it is new and unfamiliar). In that case you can meditate or do other prayers or practices in their presence, dedicating the merit of these that they have a peaceful mind at the time of death and a good rebirth.
Light flows from this figure, filling their body and mind, purifying them of all the negative things they have ever done or thought, and blessing them to have only pure, positive thoughts in their mind.
Do what you can to help them cultivate positive thoughts, such as faith, loving-kindness and compassion, and to avoid negative thoughts such as anger and attachment. For example, if they believe in God and heaven, encourage them to have faith in and pray to God, and to feel confident that they will be with God in heaven after they leave this life. If they show interest in knowing what you believe in, you can tell them, but be careful not to preach. Since she’s been battling ovarian cancer for the past 5 years, at one point she closed down her studio and let the center move into the space. I thought I would place some of the recommended Tibetan buddhist practices for her in this post, because they’re applicable to really anyone who might need prayers done for them.
What I think he meant by this, is while we’re still alive, we should also practice and work with our mind while we still can instead of relying on someone to do practices for us when we die. One can simply do the mantra with the a motivation of compassion, wanting to alleviate suffering.
The prayer is below, and the original of this prayer and some commentary and instructions can be found on Venerable Thubten Chodron’s website. Even though we do these practices for others, we’re actually generating vast stores of merit for ourselves, so its very important that we remember to dedicate the merits to enlightenment. In another sense, life and death are two ends of the same process and if you understand one end of the process, you also understand the other. Rinpoche recommends Medicine Buddha Puja, Medicine Buddha practices in general, and this collection of eight prayers as being the most important practices to do at this time.
They have physical needs – relief from pain and discomfort, assistance in performing the most basic tasks such as drinking, eating, relieving themselves, bathing and so forth. The articles are written from the perspective of the Tibetan Buddhist tradition called Gelugpa, which follows the Mahayana path.
However, by the time I arrived a few weeks later my father was back in hospital, comatose again. On Bobby’s next-to-last day, the family watched the videotape of the cousins’ gathering and put it away. During my extreme illness, I internally repeated a mantra that I had recited over the course of almost thirty years. Generate   compassion for all other people and beings, wishing them to be free from all suffering and its causes. Also, these meditations are very  beneficial tools for transforming difficult situations into spiritual growth. If you feel guilty about negative, harmful things you have done, generate regret, rather than guilt, and do a purification practice with the four opponent powers. We find that the more we try to bring it into focus, the more the pain’s definition becomes blurred. She was not afraid to die, and as death became more imminent she welcomed it and longed for it.
The worst outcome would be for your loved ones to squabble over your possessions, or become angry about one person’s share versus another’s, or become annoyed at having to do a lot of work to tidy up an estate etc. If the person can do tonglen, that is the best way to die, as it means dying with bodhichitta. It would be best if you could give the dying person some idea of the death process according to tantra: the evolution of the dissolution of the elements, the senses, the consciousness, all the way to the subtle consciousness.
This should be our aim, not that the person must necessarily believe in karma, for example, but that they die with a positive, happy mind, with loving kindness and compassion; this is our precious gift. Explain to the person that the nature of their mind, their heart, is completely pure; that the fully enlightened one, God, is compassionate to everyone, including them.
Then sooner or later that person will meet the path and have the ability to practice the teachings, to clear obscurations and attain enlightenment.
Otherwise, although the person who is dying may have a happy mind, if you don’t recite mantras, you have done nothing to cause the person to achieve enlightenment, or to save him or her from the lower realms.
This comes from leaving imprints on the person’s mind from the power of Buddha’s mantras, and so on. The 500 monks developed heretical thoughts toward the Dharma, and were reborn in the lower realms.
There are sounds to help the consciousness at the time of death, sounds that benefit, such as mantras and so on. Even if the consciousness has already left the body, there is still benefit in touching the body with the stupa. Medicine Buddha made a promise that if anyone chants his name and mantra, all their prayers and wishes will succeed. You can recite the Namgyalma mantra twenty-one times, then blow on water, sesame seeds, perfume, or talcum powder, and then sprinkle that over the dead body. Then, before moving the body, pull the hair in the center of the crown towards the back, so that the consciousness comes out through there.
What is helpful to them during these difficult times is to sit with them, listen compassionately and offer comforting words to calm their minds.
Some of these emotions we may never have experienced before, and we may feel surprised and even confused to find them in our mind.
Awareness and acceptance of impermanence is one of the most powerful antidotes to clinging and attachment, as well as to fear, which is often a sense of resistance to change. You can help them by allowing them to express their feelings, and by listening compassionately and non-judgementally.

Or if the person were a practitioner of mindfulness meditation, encourage them to do that practice as often as they can. It’s also very beneficial to recite the names of Buddhas to the person, because the Buddhas have promised to help living beings avoid being reborn in states of suffering. Remember that the most important thing is to help the person have a peaceful and positive state of mind before and during their death. You can also teach them how to pray, using standard Buddhist prayers, or by praying in their own words, in their own hearts. It might be more effective to have a discussion in which you openly share ideas with each other, For example, if the person asks you what happens after we die, instead of immediately launching into an explanation of rebirth, you might say something like “I’m not really sure. So when the time comes, when we’re in a dark room, we can hold a flashlight ourselves and some of our friends and family can shine a flashlight behind us to help. Or for a more elaborate recitation, one can visualize Avalokitishvara and that light rays emit from him and that they go to the 6 realms of beings, purifying their karma and liberating them. In addition, one may do the practice of Prostrations to the Thirty- Five Confession Buddhas. However, in general, practitioners from all Buddhist traditions, and those from non-Buddhist religions, and even those who are non-believers, should find help and benefit in the following pages. Subsequently the hospital brought her back from death’s door three times, leaving her struggling to communicate. Bearing in mind my own experience, I suggested to Raymond that he choose a saying that he could repeat over and over again. If you recognize mistakes in your way of thinking, change them so that you look at things more realistically. Then resolve to refrain from getting angry and acting it out, and instead learn to transform your mind and behavior in more positive ways. She relied on meditation and calm support from family and her Buddhist teacher to deal with pain. This stage is called “terminal restlessness” and most dying people experience it; often they appear frightened, distressed and anxious. You may be dismissed shortly after arriving or you may be deeply involved for several hours. Also, advanced practitioners can continue to meditate after they have stopped breathing, because their consciousness has not yet left their body.
If you want to continue your daily practice but you are too ill,  then you could indicate in the letter that you would dearly love others to read the practices for you.
Our main aim in taking care of the physical body is so that we can take care of the mind, to transform their mind to the positive so that at least the person can die without anger, desire, and so forth. Help them to think that their loving heart is oneness with God, that the kingdom of God is within. Even if someone gets angry hearing mantras and dies with an angry mind, it is still better than not hearing any mantras at all and staying peaceful.
Even though the dying person’s mind may be positive, if there is desire in the mind — for example, fear of separation from family and friends — then the person won’t have a peaceful mind when dying.
Even if a person dies with anger, Buddha’s powerful words — mantras, sutras, and especially the tantric method of jangwa — can change their rebirth, because of their power. Even if they are temporarily reborn in the lower realms because they were annoyed by the mantras, nevertheless, because of the imprints left on the mind, they will later achieve enlightenment and liberation from samsara. Wusun went to the Buddha, and said that because Manjushri gave them Mahayana teachings, the 500 monks were reborn in the lower realms. Chanting the names of the Thirty-five Confession Buddhas is extremely powerful; people can come to the room and chant together.
The power of prayer has been accomplished by Medicine Buddha, so this practice is very powerful to make your prayers succeed. Thus we need to know how to deal with them in ourselves before we can really help someone else to deal with them. Also, cultivating firm faith in the Three Jewels of Refuge (Buddha, Dharma and Sangha) is extremely useful in providing the strength and courage we need to face and deal with turbulent emotions. But encourage them to remember the good things they have done in their life, and to feel positive about the way they have lived. You can help them to do this by encouraging them to express their heartfelt regret for their mistakes and ask for forgiveness. In short, whatever teachings and practices they are familiar and comfortable with, remind them of these and do whatever you can to provide them with confidence and inspiration to do these practices. For example, they can pray to Buddha, Kuan Yin or whichever Buddha-figure they are familiar with, to be with them during this difficult time, to help them find the strength and courage to deal with their suffering, to keep their mind peaceful, and to guide them to a good rebirth in the next life.
Remember, the most important thing is to help the person to have positive thoughts in their mind, in accordance with their religious beliefs and practices.
The spiritual director of the center, Venerable Yangsi Rinpoche, has requested that we do practices for her, and then dedicate the merit for her fortunate rebirth and enlightenment. Seeing her incoherent struggle, I remembered that the Dalai Lama had spoken of the need for friendly advice that could evoke a virtuous attitude, and approached her bedside. Remember impermanence—the I who made the mistake is not something permanent, unchanging, fixed for all of time.
At the time of her admission, extensive discussions were carried out between her, her family and the multidisciplinary team. Your practice may not be very advanced, but you still might want to leave instructions that your body not be disturbed until the consciousness has exited. In your last letter, you might also want to leave wishes for how your funeral is to be conducted. For those who don’t think others are more important than themselves, wishing others happiness and to be free of suffering is more difficult. In this way, step-by-step, a person’s karma will bring them to the Mahayana path and to enlightenment. The Buddha answered that this was very good, and that this was an example of Manjushri’s skillful means.
Other traditions give only general instructions; they do not provide explanations in terms of the subtle consciousness, winds, chakras, etc. Often families want the patient medicated, but it is more for their own comfort than the patient’s.
Also, it is good to chant the very powerful mantras of the five deities normally used in jangwa puja that liberate both those dying and those already dead.
If the person is a non-Buddhist, say that the stupa is for peace or healing or purification. From among the ten powers, one is the power of prayer; pray as if you are the Medicine Buddha’s agent, on behalf of the being who has died.
It is best to recite the long mantra if possible, but the short mantra can also be recited. If they have difficulty practicing on their own, due to pain or tiredness or a confused state of mind, do the practice with them. According to the tibetan buddhist tradition, these buddhist prayers and practices are most beneficial for someone who has passed away within the first 3 weeks after a person’s death. Even insects, mosquitoes, spiders and gnats. Such kindness as the basis for all actions and thoughts.
At one point with a playful gleam in his eyes he said, “You wouldn’t believe what’s going on in this hospital.” Wondering what he meant, I happened to look up at the TV at the foot of his bed. His partner put it in  a plastic frame by his bedside, so when Raymond turned his head, he saw it and was reminded to repeat it. Also, understand that if you become more familiar with and accepting of death, it will seem less frightening. Sarah prepared for her own death and expressed wishes that she hoped could be carried out in the last few days of her life. Alternatively, you may have decided that it is OK to cut out your organs while you are still breathing (but “brain dead”) so you may want to specify what you want done. Someone on the Mahayana path will attain enlightenment, while an arhat gets stuck, even if the arhat starts off with the higher rebirth.
If the 500 monks had just heard teachings on the lesser path from Wusan and achieved arhatship, they would still be there now in the state of arhatship, but because of Manjushri’s skillful means, they generated heretical thoughts and took rebirth in the lower realms for a shorter time, and then they achieved enlightenment. Then you can do Amitabha phowa, transference of consciousness to a pure land, followed by other practices. Also, if this mantra is written on cloth or paper and placed on a mountaintop or roof where the wind can blow it, whoever is touched by the wind receives blessings and their karma is purified. If they are open to the idea, remind them that their nature is basically pure and good (in Buddhism we call this “Buddha nature”) and that their faults and mistakes are transitory and removable, like dirt on a window.
Remind them that whatever actions were done in the past are over and cannot be changed, so it’s best to let go of them.
To do that would be disrespectful and unethical, and could cause them to become confused and disturbed. Such an understanding of the power of the "Mind" as in consciousness in contrast to "mind" as in monkey mind.
A steamy hospital soap opera was on, and I noticed that the hospital had put a small speaker by his pillow. After he lost the capacity to speak or to move at all, I sat on the floor beside his bed and gently repeated the words of his mantra, “May I be filled with loving-kindness.” Then his face lit up and his eyes moved underneath his closed eyelids. One way to do this is to understand that the person you are angry at is just like you in that they wish to be happy and to not suffer; generate the wish for them to be happy and not suffer. Circumambulating a stupa that contains the mantra purifies all the karma to be reborn in the hot hells.
Such a gentle way of being both in the world and yet not of it. We believe in rebirth and reincarnation. I gently repeated, “Now is the time for the spirit.” A few days later, she died peacefully. Another way is to bring to mind good things the person has done, or good qualities they have. We will have to let go of everything and everyone one day, so it’s better to start letting go now.
Also, a sheet of paper with the ten great mantras written can be put on the dying person’s body (at the heart) while reciting a dedication prayer.
If the person truly regrets her mistakes and wishes to transform herself, there is no reason she cannot find forgiveness.
I later turned off the speaker, remembering that at the time of death it is most valuable to have someone remind you of virtuous thoughts. If there are specific people the person has harmed and who are still alive, encourage the person to express his regret and request forgiveness.
A few days later when he again regained consciousness, I turned off the TV that was blasting out a quiz show, and we went on to have a nice conversation. If you are angry about your sickness or impending death—“Why me?”—remember that you are not the only one having to go through such experiences. Fear is usually based on self-centredness, so it’s helpful to generate loving-kindness and compassion, and the wish to benefit others.
Remember that the love and positive experiences you had with your loved ones will live on, after death, in your heart.
We sometimes feel guilty because we are healthy and happy while someone else is sick and suffering. How relieved I was that before he died, he had come to his senses with his spirits restored.
Whatever unwanted things happen to us are the result of unskilful actions we did in the past. Instead of feeling guilty, resolve to use your health and happiness to be of benefit to others, to help relieve their suffering. As our service to humanity. Our highest goal in dying is to leave this body with a clear mind. I sat beside his body, and kept silent because I did not know his particular vocabulary of religious belief. Resolve to refrain from negative, harmful actions and to do positive, beneficial actions as much as you can. Also, you can do purification to free yourself from whatever negative actions you remember doing in this life.

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Comments »

  1. RZAYEV — 04.02.2015 at 13:19:16 Guides you to put one arctic plunge pool.
  2. Ramin4ik — 04.02.2015 at 22:18:48 Meditation, our relationship to and compassion for our (MBSR.