POSTCARD#377: Bangkok: Another short piece from the revised text of “Heartwood From The Bo Tree” by Buddhadasa Bhikkhu. In this section Ajahn describes our situation when faced with the acceptance of death and the elimination of our contrived needs (self) ‘to have’ and ‘to be’.
Buddhist teachers and scholars over the years have noted Ajahn Buddhadasa’s wider view on religion and spirituality, and his interpretation of Paticca-samuppada. He is/was definitely more than just another ‘loyal to the old traditions’, orthodox Thai Buddhist monk – he was someone truly wise. (Aj. K.)
Section 3. How to practice at the time of physical death.
The mind is extinguished and the body breaks up and dies, it is old and has reached its end. This is to have fallen from the ladder. As you fall from the ladder, you leap on to the practice of remainderless extinction. This is done by establishing in the mind the feeling that nothing is worth having or being.
Those who are old and unlearned, but for whom death is something definite and sure, can depend on taking remainderless extinction as their basic principle. The mind then will hold no hope of having or being anything at all. The phrase ‘absence of hope’ may be used in regard to the attainment of arahantship, not the resignation of the foolish and lazy – that’s a different matter altogether. It is this absence of hope of one who with true wisdom sees that there is nothing in this or any world that one should wish to have or be. Truly nothing is worth having or being at any time or at any place. There being no desire to have or be anything, the mind dissolves into emptiness.
When the time of death arrives let this feeling be present. You should remember that close to death the mind will gradually slip away. As the body runs down nearing its end, consciousness will gradually disappear. You will forget more and more until you forget everything. You won’t know what time it is, whether it’s day or night; you won’t be able to tell where you are or whose house you’re in, you won’t even be able to remember your name or your family. But the way for you to stay as the companion of the mind until the end is to be aware that nothing is worth having or being.
Volunteer for the remainderless extinction! Let that feeling of volunteering for the remainderless extinction, that readiness to accept it and be a partner of the mind until the very end. With this skillful means the mind will be able to dissolve itself into the emptiness that is Nibbana. This is the practice at the moment of physical death for those of little knowledge. With it an unlearned grandma or grandpa can reach the final extinction. We call it the skillful means of turning a fall from a ladder into a measured leap.
In the event of accidental death, such as getting run-over by a car, having a building collapse on top of you, being gored by a bull or getting blown up by an atom bomb, what should you do? If there is even a tiny amount of awareness left in that moment, resolve on the remainderless extinction. Through having previously developed the feeling that there is nothing worth having or being, until it is completely fluent and natural to you, on reaching the moment of death, you will be able to bring it to mind for a split second before the end. For example, someone run-over by a car doesn’t die immediately there is always an interval even if it’s only a fraction of a second or a single thought-moment, and for the flash of feeling resolving on remainderless extinction that is plenty of time.
The sublime Dhamma not only provides an infallible protection when faced with an unnatural death, dying but not wanting to die, dying unexpectedly, but can also provide Nibbana right there at the wheel of the car, beneath the collapsing building, at the horns of the bull or in the pile of bodies charred by the atomic blast. There is no violent unnatural death, instead there is Nibbana.
It is interesting to consider the way that people in the time of the Buddha prepared for death. For those who kept the Precepts of Virtuous Conduct, fasting was not at all difficult because they were used to abstaining from an evening meal on Uposatha days (The full-moon and dark-moon days when laypeople would come to the monastery and keep the Eight Precepts of Virtuous Conduct). When their illness reached the point that they felt that they had no more than ten days left to live they would stop eating and taking only water or medicine. As death got closer, they would stop taking even water or medicine in order to focus their mindfulness and self-awareness, so as to die in the way of remainderless extinction.
Unlike the people of the Buddha’s time, people today usually look for the most comfortable bed, the most comfortable room, the most expensive foods and medicines, and then die with a great fuss. They want to go on living, to put off their death even if it’s only for a single minute. They start having all sorts of injections and treatments and die with no mindfulness or self-awareness. It is the action of delusion.
/continued in doerless doing part 6b/