THE PREVIOUS CHAPTERS have dealt with classes of consciousness (types of mind) and the nature of deeds (kamma) regularly performed. Man is always occupied with these good and bad thoughts and these wholesome and unwholesome deeds. While thus being engaged, death taps him on the shoulder and so he has to leave behind his wealth, property and loved ones and departs this life for good. Therefore we should know the importance of time immediately preceding death and know we should face the coming death.

THE FOUR CAUSES OF DEATH

Death is due to four causes, namely:

1. Expiry of life-span
2. The cessation of kammic forces
3. Combination of the above two
4. Untimely death due to an interrupting kammic force, upacchedaka kamma.

An apt analogy of four causes of death is the extinguishing of the flame of an oil lamp. The possible causes are:

1. Exhaustion of fuel
2. The burning up of the wick
3. Combination of (1) and (2)
4. The external cause such as a sudden gust of wind or intentional blowing out by someone.

1. THE EXPIRY OF LIFE-SPAN

Different planes of existences have different life span. In this human plane life span varies according to the ambient kappa (world cycle). If the world system is on the increase gradually, the human life span also increase to infinity, while in the decreasing world cycle human life span goes as short as ten years. When the Gotama Buddha appeared in this world the average maximum age was one hundred. Today it is about 75. Persons with ordinary kamma cannot exceed this maximum limit; only those born with specially powerful kamma may live beyond 75. Their longevity is attributable to good past kamma and supernormal medicine such as 'rasayana'.

During the time of Gotama Buddha, the Venerable Maha Kassapa and Ananda, and Visakha, the donor of the huge monastery, lived up to the age of 120; the Venerable Bakula Mahathera up to 160. Those persons had extraordinary noble past kamma. Common people with no such kusala kamma will not live beyond their life span of 75. Death of this type is called the expiry of normal life span - just as the exhaustion of oil extinguishes the flame of an oil lamp even though the wick is still there.

2. DEATH DUE TO CESSATION OF KAMMA FORCES

The kammic forces which conduce one's life will support that life from the embryonic stage towards until the day the forces cease to exits. There are also other kinds of kamma which enhance the principle life supporting kamma and when these kammic forces are exhausted, a person dies even though his life span has not expired. So if kammic forces cease at the age of 50, that person will die in spite of life span of 75. This is analogous to a flame dying out due to the wick burning out even though there still is oil in the lamp.

3. DEATH CAUSED BY BOTH FACTORS

Some sentient beings die because of expiry of life span and exhaustion of kamma forces, just like a flame dying out due to exhaustion of both oils and wicks simultaneously. Therefore some may live up to 75, if they have the support of kammic forces up to that age. The above three types death are called kala marana (timely death).

4. UNTIMELY DEATH

Uppachedaka death means untimely death or unnatural death. Some sentient beings are destined to go on living since their life span and kammic forces permit them to do so. But if some evil deeds done in the past suddenly come to fruition, evil kamma effects cause them to die an untimely death. This death is similar to the dying out of flame by a gust of wind through wick and oil remain or intentional blowing out by someone. Such a death is known as death due to upacchedaka kamma, close interruption by powerful evil kammic effect.

The Venerable Mongallana, in one of his previous existences killed his mother. This great evil of his had the opportunity to come to fruition in the existence as Mongallana; therefore he had to suffer the attack by five hundred robbers before he entered Parinibbana. King Bimbisara, in one of his previous lives, walked on the pagoda platform wearing shoe, For this bad kamma he died suffering wounds inflicted by his son on the sole of feet. Samavati and her retinue were burnt to death because they, in one pat life had burnt a Pacceka Buddha while he was absorbed in jhana meditation. When he rose up from it and was fround alive, Savamti and her companions set fire to him again till death, fearing consequences of their evil deeds if discovered. There are instances in which strong akusala kamma caused untimely deaths.

Saome very grave evil kamma can produce immediate effect. Dusi, the Mara, threw stones at the head of the chief disciple of Kassapa Buddha. Nanda, the demon hit the head of Venerable Sariputta. The Bodhisatta Khanti Vadi the hermit was killed by the order of King Kalabu. All of them, Dusi, Nanda and King Kalabu, due to their evil kamma, were swallowed by the earth in their present lives because their heinous acts produced immediate evil results. In like manner, those who insult or humiliate parents, elders and superiors are bound to suffer from the effects of their akusala kamma and die untimely deaths known as akala marana before completing their life span.

Cases of Untimely Death

The mind-body continuum of every sentient being is accompanied by bad kammic forces of the past. These bad kammic forces by themselves cannot produce effects severe enough to kill that being. But when that miscreant, having intelligence or knowledge of how to look after himself, will not be mindful of his health and daily living, these kammic forces would get the opportunity to bring danger or death to the individual. If, in the past, one had starved, tortured, beaten, burnt, drowned or tormented others, then one is due to meet the same fate. Those who had tortured others in the past suffer from chronic diseases such as asthma, leprosy, debility, etc. and lived out their miserable, unhappy life spans to die subsequently from those ailments. Negligence in one's living habits invites bad kamma of the past to take effect.

The wise men of the past had left many saying: "Life is safe guarded by foresight and wisdom: disaster is caused by one false step; one's life is endangered by one morsel of bad food; foolishness to go into tiger's den is surely courting danger which cannot be averted by luck; do no jump into fire entrusting one's kamma which will not save one from burning."

What these sages of yore mean is - every one has an accumulation of past kammic forces; if they are not too strong, they cannot get opportunity to come to fruition by themselves. If one is vigilant, mindful and careful in one's way of living, they lack means of causing ill effect. The upaccheda kammic forces can take effect only on the negligent and forgetful. Hence the exhortations by the wise to the succeeding generations and the serious reminder that death is just round the corner and will easily jump on those unwary, unmindful individuals who lack fore sight and precaution to look after themselves.

In conclusion among the four classes of death, the last category is common nowadays because most people live recklessly. Negligence in way of living is the main cause of untimely deaths. Those who wish to live their full life span must safeguard their lives with mindfulness and knowledge.

IMPORTANCE OF THE LAST MINUTE

When a person is nearing death, he needs good javana cittas (wholesome impulses) about half an hour in advance. If these kusala though processes prevail till the last breath, the being will be reborn in happy abodes. If he has akusala javana cittas (unwholesome impulses) before death, he will be reborn in woeful abodes. Just as the finishing lap is important for a racing horse, the final consciousness is of great importance to any living being. Whether a person receives good or bad thoughts depends on the object of mind called arammana.

The Three Types of Arammana

Just before death, a being will see one of the three objects of mind, namely - (a) kamma, (b) kamma nimitta and (c) gati nimitta. Here kamma means reflection on good or bad deeds done by him in the past. Kamma nimitta indicates the utensils or instruments used in the doing of the good deed or evil. Gati nimitta is the vision of the abodes or plane of existence he will be reborn in.

a. How Kamma Arammana Appears

Past deeds and actions which are powerful to determine the next rebirth of a being may appear in vision just before death. These past deeds may be from past existences; of those done months, days or just hours or minutes ago.

If pasts deeds are kusala kamma such as observance of precepts or performance of dana, one will see them as a reflection in a dream-like vision, or in an illusionary vision. The same goes for akusala kamma for instance, having committed killing, one remembers the deed or sees it in vision as if he is doing the killing just then.

b. How Kamma Nimitta Arammana Appears

Those who had killed others will see the weapons they had used - swords, daggers, nets, arrows, sticks, etc. as death vision. A butcher is said to see prophetic images of a great heap of cattle bones.

Those who had done immoral deeds such as stealing, adultery, etc., will see prophetic visions that correspond to their evil deeds.

Those who had done meritorious deeds such as building pagodas and monasteries will see vision of the pagodas and monasteries just before death or they may see offertories they had donated in association with their meritorious deeds of construction of pagodas and monasteries, i.e., robes, alms-bowl, flowers and incenses.

For those who had observed sila or meditated on kammatthana will see visions of beads, clean clothes, meditation centres, sylvan resorts, etc. Those who had done other pious services will also see appropriate visions.

c. How Gati Nimitta Arammana Appears

At the proximate time of death, prophetic signs appear to indicate one's next life. If you are going to be reborn a Deva, you will see Devas, celestial mansions, beautiful gardens, etc. if hell is your destiny, then you see black dogs, hellfire, or hell demons. Those who will becomes petas (hungry ghosts) will see forests and mountains and streams where they will dwell.

FACIAL EXPRESSIONS

The facial expression of a dying person indicates his next rebirth. If his face is clear, cheerful he is sure to be reborn in higher abodes. A gloomy, sorrowful or stern face indicates rebirth in lower realms. [Some will smile in ecstasy of past sensual pleasures. Such smiles cannot be taken as good signs.]
 

INDICATION BY MUTTERING

Sometimes a dying person mutters or murmurs indistinct words unconsciously. Once upon a time an old hunter, the father of the Arahat Sona, was ordained a monk after thirty years of hunting life. When he was about to die he saw black dogs charging at him in his death-visions. He repeatedly cries, "O son! Drive away the dogs."

The Arahat Sona knew his father was seeing bad nimitta and would be reborn in hell. So he took his dying father to the pagoda platform and laid him on a bed of flowers. He then said, "On your behalf, I have offered flowers to the Buddha. Father, pay homage to the Enlightened One!" So his father clapsed his hands in worship and paid respects. At that time celestial damsels came into his death-visions and he muttered, "I see your aunts (step mothers) coming. Please give them seats," before he died. The Arahat Sona knew his father would be reborn a Deva.

ANOTHER KIND OF GATI NIMITTA

Some person on their deathbeds happens to see the actual scenes of their next rebirth. In the time of the Gotama Buddha, Yevati, the wife of the rich man Nandiya, was haughty shrew. She had no faith in the Buddha and used to abuse bhikkhus; her husband was an ardent devotee. When he died he became a Deva. When Yevati was about to die, two demons from hell dragged her up to the celestial abode and showed the luxury being enjoyed by Nandiya. Then they dragged her down to hell to punish her for her evil attitude.

During the Buddha's time a pious devotee called Dhammika took refuge in the Three Jewels. He led a group of devotee and observed Sila. When his time came near, he listened to the sermons of bhikkhus on his deathbed and saw six celestial chariots waiting overhead to take him to Deva loka. He also heard the Devas arguing as to who would take him on their chariot. He soon died and was conveyed in the Tusita chariot to the heavenly abode where he became a Deva.

For those who had swallowed by the earth on account of serious evil deeds, they directly felt the heat of Avici Hell fire here and now. Thus we see now that gati nimitta arammana appears in various modes. In our times too dying people hear music and get sweet aroma, also witnessed by those nearby. These gati nimitta together with kamma arammana and kamma nimitta appear as visions due to the power of good deeds done before.

HELPING GOOD ARAMMANA TO APPEAR

When people suffering ill health are slowly dying a natural death, teachers, friends and relatives can help good arammana to appear in the vision of the dying person. When they are sure that the dying person cannot recover, they should maintain maximum cleanliness in the room and surrounding area and offer scented flowers intending for the Buddha. At night the whole room should be well illuminated. They should tell the dying person to visualize the flowers and candles offered on his behalf and ask him to delight in the good deed. They should also recite parittas (suttas) at a time when his mind can still dwell on holy subjects. The patient should not feel disheartened and the people looking after him should show no grief. Recitations and reverential offerings should not be done only at the last moment before death, but should be performed in advance many days ahead. Only then the dying man will be suffused in thoughts of kusala action dedicated to the Buddha and Dhamma, smelling the sweet scent of flowers. Hearing the sounds of Dhamma, words of the Buddha for quite a few days.

Thus as the dying moment draws near while seeing the lights and flowers, smelling sweet scents, hearing the Dhamma words, the death consciousness will arise before these arammanas disappears. In consequence of these last minutes wholesome thoughts of kusala deeds, he is bound to be reborn in good abodes. Therefore teachers, friends and relatives have the responsibility to help good arammanas appear to a dying person while he is still capable of directing his mind on these objects. Keep in mind how the Venerable Sona helped his father's bad nimittas disappear and good ones appear.

HOW REBIRTH CONSCIOUSNESS APPEARS

Immediately after death-consciousness of one life, rebirth consciousness arises in new life. These two have no interval between them. They are spontaneously connected. A new life, a rebirth occurs instantaneously. Someone who have just departed the human abode is instantly reborn in some plane of existence, whether it be hell or celestial. Right after death, rebirth-consciousness appears and conduces to the formation of a new being, a new existence.

TWO WRONG VIEWS

We must be very careful lest we should view death and rebirth in the light of two wrong beliefs - sassata ditthi and uccheda ditthi. The belief that there is a soul which dwells inside the body, and that soul moves to a new body to become another being is sassata ditthi (wrong belief in soul). The belief that both mind and matter of a living being are annihilated at death, and that a new being, created by God, has nothing to do with any other being in the past, is uccheda ditthi (wrong belief in annihilation).

THE RIGHT VIEW

The next or coming existences of living beings are determined by avijja (ignorance), tanha (attachment) and kamma (deeds). Ajijja conceals the nature of the mind, matter and khanda (bodily aggregate) if the next existences. Tanha, lust for life, prompts them to cling to bhava (existences). This Tanha makes them crave for a good life, even though they see signs of miserable plane of existence awaiting them. Thus due to the concealment of the sufferings of life and the craving for a new life, kamma exercises its power to conduce to the conception of a new being complete with rupa and nama.

Therefore the prime factors that initiate the conception of a new being that is, new rupa and nama are (a) avijja (b) tanha and (c) kamma. The belief in uccheda ditthi (annihilism) and the belied in sassata ditthi (the soul or ego) are both wrong beliefs. Either nama or rupa can in no way transmigrate to another life. In fact nama and rupa come into being and spontaneously cease to exist in a very short time. There is no such thing as a soul or an ego.

We must be very careful not to be misled by the two views. We must understand that in a new existence, conception, the formation of rupa and nama is the resultant of avijja, tanha and kamma of the previous existence. This is the only righteous belief.

When we shout loudly in the vicinity of a mountain, we hear an echo. This echo is not the original sound produced by the man; nor it is independent of the original sound. When a candle from the flame of a first candle, the new flame is not that of the first; nor it is independent of the first candle. Likewise, a new existence is not the transmigration of the old one; nor it is independent of the old. Bear in mind that if the past kamma is wholesome, the present life will be good, both in mind and matter. If the past kamma is evil so will b the present life. The good and experiences in the present life are account by two factors - the deeds done in the past, the one's knowledge and diligence in this life.

CONCLUSION

Here ends an explanation of the mind processes just before death. But death does not mean the absolute end of a being. It is in fact the beginning of a new life, a new being. It is far more important to achieve a good rebirth than to die. To have a good death-consciousness is not as easy as one might think.

First, one must die with as little pain as possible, as mild an ailment as possible; second, there needs be good relatives and friends nearby to help dying person on his deathbed. Therefore it is better and more beneficial if that person himself prepares for future life rather than wait for the last moment. One should live morally and prepare for his dying days so as to have a good rebirth along samsara until the attainment of Nibbana

[HERE ENDS THE ACCOUNTS OF WHAT HAPPEN
WHEN DEATH DRAWS NEAR]

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CHAPTER 9