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Buddhist Reflections on Death and Dying

Achini Kuruppuarachchi

Achini Kuruppuarachchi

LBYG Member

In Buddhism, decaying (jara) and death (marana) are described as inseparable from the existence of any form of life. Death is a key factor in suffering (dukka) and is a reality of the cycle of birth, death, and rebirth (samsara). Contemplation on death and experiencing it as a certainty of life leads to a deeper understanding of dukka, a prerequisite to attain freedom from dukka

This article explores how the Lord Buddha’s teachings (dhamma) can help us to reflect on and embrace death as a universal experience, through:

  1. Reflections on impermanence and change (annica)

  2. Meditations on death (marana-sati)

  3. Confronting death in certain situations.

It is acknowledged that the topic of death and dying is difficult to discuss for many people. This article aims to provide you with some insights to think about in everyday life, as well as to face difficult periods of life.

1. Reflections on impermanence and change (annica)

‘All that arises, passes away…’ As all conditioned phenomena are impermanent, that is they are subject to change (annica). This includes oneself, made up of the five aggregates: materiality (rupa), feeling (vedana), perception (sanna), mental formation (sankhara), and consciousness (vinnana). These five aggregates are interdependent on each other and always in a flux of arising and passing away. This change is so rapid. 

All mental factors (vedana, sanna, sankhara and vinnana) are named as “nama”; nama and rupa are mutually interdependent. That is, nama cannot exist without rupa and rupa cannot exist without nama.  There are two forms of death: instantaneous death (what is continuously happening in the current existence) and conventional death (what we normally consider as death at the end of one's existence) (Personal communication – P.R Kuruppuarachchi).

One can see samsara at a conventional level or with a deep understanding of the flux of continuous change. Either way, samsara is an inevitable process with no independent self, soul, or enduring being (anatta). 

Annica, dukka, and anatta are three universal characteristics of all physical and mental phenomena described by Lord Buddha. Reflecting on these characteristics together will help us to realise that conventional death is the process of the five aggregates ending in the current existence (however, continue in the next existence if one cannot attain nibbana). There is no self who dies but there is a continuous dukka in the process of existence (Personal communication – P.R Kuruppuarachchi).

2. Meditations on death (marana-sati)

Death (i.e. conventional death) is a strong case of annica. From the time of our birth, it is uncertain when, where, and how our death will come. We may die due to any reason, including illness, old age, or accident. However, death contemplation is not meant to be a negative experience. Marana-sati (death awareness practice) can result in peace and steadiness as we see things how they are, like the decaying nature of our bodies and the natural process of death. Marana-sati also helps us to practice compassion towards others, even our enemies, as we realise that we all will pass away.

The main benefit of marana-sati is changing our priorities so that we spend our remaining time and energy to develop wisdom practices and gain insight into dhamma. With guidance, one can begin marana-sati by: 1. becoming calm, for example being mindful of the breath (anapana sati), 2. focusing on contemplation, such as the fragility or repulsiveness of the body, and 3. reflecting deeply on this. Visualising a decaying body from death to the separation of the skeleton will reduce attachment to the body. 

As you practice diligently, you can achieve deep calmness of the mind (samadhi). With samadhi you can understand the real nature of nama and rupa (Personal communication – P.R Kuruppuarachchi).

3. Confronting death in certain situations

Although the timing of death is uncertain, there are circumstances where confronting death may be more imminent, presenting one with the opportunity to train the mind and to have a better quality of life. For example, there is much potential for dhamma to assist in palliative care. Understanding annica, dukkha and anatta and practicing marana-sati and other forms of meditation may assist terminally ill individuals: focusing their minds in the present; realising their consciousness is a guest staying in their body; managing and coping with the physical and psychological symptoms through knowledge of impermanence. With wisdom and receiving compassionate care, one’s dukkha can be reduced. The body cannot be controlled, but it is possible for the mind to remain clear until the end of life. Developing meditative skills in advance can help this. 

Sudden death from accidents or other conditions can be particularly difficult for both the person dying and their loved ones. This reinforces the urgency of developing wisdom to prepare the mind for the moment of death and being compassionate towards all beings. One should therefore resolve to practice the dhamma at every opportunity.

To conclude, death is a key component of dukkha but it is also the key to facing our difficult existence. Contemplating death and understanding the dhamma helps us to be mindful of our mortality, with fewer attachments and less fear. We come to accept death as a reality, during everyday life and periods of sorrow. Ultimately, we should remember the last words of the Lord Buddha: “Let the Dhamma and the discipline that I have taught you be your teacher. All individual things pass away. Strive on, untiringly."

References

Bond, GD 1980, ‘Theravada Buddhism's Meditations on Death and the Symbolism of Initiatory Death’, University of Chicago

Masel, EK et al. 2012, ‘Life is Uncertain. Death is Certain. Buddhism and Palliative Care’, Humanities: Art, Language, And Spirituality in Health Care, vol. 44, no. 2, pp. 307-12. https://doi.org/10.1016/j.jpainsymman.2012.02.018 

Rosenberg, L 1997, ‘Death Awareness’, Tricycle: The Buddhist Review. https://tricycle.org/magazine/death-awareness/ 

Ubeysekara, A 2017, ‘Concept of Death in Theravada Buddhism’, Drarisworld

Ubeysekara, A 2020, ‘Meditation of Reflecting on Death: (Marananussati Bhavana)’, Drarisworld

Personal communication – P.R Kuruppuarachchi

"Let the Dhamma and the discipline that I have taught you be your teacher. All individual things pass away. Strive on, untiringly."

- Lord Buddha

© 2023 Lankarama Buddhist Youth Group

In the spirit of reconciliation, the Lankarama Buddhist Youth Group acknowledges the Traditional Custodians of country throughout Australia and their connections to land, sea and community. We pay our respect to their Elders past and present and extend that respect to all Aboriginal and Torres Strait Islander peoples today.