The Art of Dying

The Art of Dying

By Vipassana Meditation Teacher S. N. Goenka and others.

Free of distribution with non-profit purpose.

License Notes

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Manopubbaṅgamā dhammā, manoseṭṭhā manomayā; Manasā ce paduṭṭhena, bhāsati vā karoti vā;

Tato naṃ dukkhamanveti, cakkaṃva vahato padaṃ.

Manopubbaṅgamā dhammā, manoseṭṭhā manomayā; Manasā ce pasannena, bhāsati vā karoti vā;

Tato naṃ sukhamanveti chāyāva anapāyinī.

Mind precedes everything; mind matters most.

Whatever one experiences throughout life is nothing but the product of one’s own mind.

If one speaks or acts with an impure mind, suffering will follow,

even as the wheel follows the hoof of the ox.

… If one speaks or acts with a pure mind, happiness follows like an inseparable shadow.

—Dhammapada 1.1-2

Dedication

This anthology of stories, discourses, and poems about death, and preparing for death through Vipassana meditation, is dedicated to Mr. S.N. Goenka. He willingly embraced his teacher Sayagyi U Ba Khin’s mission to introduce Vipassana meditation throughout the world, and with open hands joyfully shared the teaching of the Buddha.

This book is also dedicated to those who faced their own deaths or the deaths of loved ones, and whose stories inspire us to take up and diligently practice the Buddha’s teaching.

Table of Contents

Dedication

Preface

About S.N. Goenka

The Passing of the Day

About This Book

About Vipassana Meditation

My Mother’s Death in Dhamma - S.N. Goenka

The Buddha’s Wisdom

As It Was / As It Is

Graham’s Death

What Happens at Death - S.N. Goenka

Paṭicca Samuppāda—The Law of Dependent Origination

Tara Jadhav: An Exemplary Death

Questions to Goenkaji I -Supporting Loved Ones at the Time of Death

Susan Babbitt: Only the Present Moment -Virginia Hamilton

Kamma—The Real Inheritance - S.N. Goenka

Rodney Bernier: Smiling All the Way to Death - Evie Chauncey

Questions to Goenkaji II: Preparing for Our Own Deaths

Ratilal Mehta: A Life and Death in Dhamma - Vipassana Newsletter

Parvathamma Adaviappa: Equanimity in the Face of Terminal Illness - S. Adaviappa

The Flood of Tears - C.A.F. Rhys Davids

The Deaths of Our Children

An Invaluable Gift - Gabriela Ionita

Undying Gratitude —John Wolford and Laurie Campbell

Work Out Your Own Salvation - S.N. Goenka

Hiding from the Wisdom of Anicca

Ambapālī’s Verses - Amadeo Solé-Leris

Questions to Goenkaji III: Ethical Questions in the Age of Modern Medicine

Terrell Jones: Facing Death Head-on - Virginia Hamilton

70 Years Are Over - S.N. Goenka

Appendix - The Art of Living: Vipassana Meditation - S.N. Goenka

The Practice of Mettā Bhāvanā in Vipassana Meditation - S.N. Goenka

Acknowledgments

Glossary

Preface

While we have tried to keep this book as accessible as possible, at times various Pāli and Hindi words are used in the text. These terms are defined when they are first presented and included in the glossary at the end of this book. A few of the important terms are also explained below.

Pāli is an ancient Indian language in which the texts recording the teaching of the Buddha are preserved. Historical, linguistic, and archaeological evidence indicates that Pāli was spoken in northern India at or near the time of the Buddha. The references for the Pāli verses included in this book are from the Vipassana Research Institute’s edition of the Pāli Tipiṭaka.

Dhamma (Sanskrit, Dharma) means phenomenon; object of mind; nature; natural law; law of liberation, i.e., teaching of an enlightened person.

Dohas (poetic rhymed couplets) date back to the beginnings of Indian literature. The dohas included in this book were composed and are chanted by S.N. Goenka in Hindi. They are often heard during the morning break at Vipassana meditation centers in India.

About S.N. Goenka

S.N. Goenka (1924–2013)

Satya Narayan Goenka (affectionately called Goenkaji by his students) was a teacher of Vipassana meditation in the tradition of Sayagyi U Ba Khin of Myanmar.

Although Indian by descent, Goenkaji was born and raised in Myanmar. While living there he had the good fortune to come into contact with U Ba Khin, and to learn the technique of Vipassana from him. After receiving training from his teacher for 14 years, Goenkaji settled in India and began teaching Vipassana in 1969. In a country still sharply divided by differences of caste and religion, the courses offered by Goenkaji attracted thousands of people from every part of society. In addition, many people from countries around the world came to join courses in Vipassana meditation.

Goenkaji taught tens of thousands of people in more than 300 courses in India and in other countries, East and West. In 1982 he began to appoint assistant teachers to help him to meet the growing demand for courses. Meditation centers were established under his guidance in India, Canada, the United States, Australia, New Zealand, France, the United Kingdom, Japan, Sri Lanka, Thailand, Myanmar, Nepal and other countries.

The technique taught by S.N. Goenka represents a tradition that is traced back to the Buddha. The Buddha never taught a sectarian religion; he taught Dhamma—the way to liberation— which is universal. In the same tradition, Goenkaji's approach is totally non-sectarian. For this reason, his teaching has had a profound appeal to people of all backgrounds, of every religion and no religion, and from every part of the world.

In his lifetime, Goenkaji was the recipient of many honors but insisted that they were all really for the Dhamma.

S.N. Goenka peacefully breathed his last on Sunday evening September 29, 2013, at his home in Mumbai, India. He was in his 90th year and had served half his life as a teacher of Vipassana meditation. His legacy will continue as long as people around the world seek to learn the teaching of liberation.

The Passing of the Day

Following is an account of how Shri Satya Narayan Goenka faced his last moments, on Sunday, September 29, 2013.

Sometimes the end of life comes as peacefully as the passing of the day.

In the last months of his long life, Goenkaji was confined to a wheelchair and faced increasing pain, yet he strove to carry on with his daily routine. Often he had recalled how the Buddha served until his last moments. It was clear that Goenkaji intended to follow that great example. He continued to meet with visitors and to take a close interest in the Dhamma work.

On his last day, at breakfast time Goenkaji asked his son Shriprakash how work was proceeding at the Global Vipassana Pagoda. Shriprakash replied that he would be visiting the Global Pagoda that day and would make a full report on his return.

During the day, Goenkaji worked on a selection of 500 of his dohas (couplets) for possible future publication. As always, this was a labor of love for him.

At lunch, Goenkaji said, I am relieved of the doctors. Mataji attached no special significance to these words; she thought he was referring to a particular doctor who had recently visited him. However, it was obvious that Goenkaji wanted to spend the day quietly, undisturbed.

After teatime, Goenkaji reviewed major stories in the newspapers, as he was accustomed to do every day. He then meditated in a chair in his room. He came to the table for the evening meal but kept silent during it and returned directly to his room afterwards.

He remained seated there for some time and then asked to be helped to bed. As soon as he was lying down, he started breathing faster. Noticing this when she entered the room, Mataji asked Shriprakash to come. Goenkaji opened his eyes and recognized his son but spoke no word. Shriprakash called the family doctor, and then a doctor who lived in the same building and was able to come at once. But events moved swiftly to their end. The breath came in, the breath went out and then ceased. The heart had stopped beating. There was no sign of pain or stress on Goenkaji’s face, and the atmosphere in the room was serene and peaceful. The time was 10:40 p.m.—the end of the day and a fitting close to a long life of Dhamma.

About This Book

For many years my husband and I were editors of the Vipassana Newsletter. This afforded us a unique opportunity to hear and see many inspiring stories about meditators who had died bravely and peacefully, filled with the wisdom of their meditation practice. We have read accounts of the deaths of parents, partners, children and friends. Often, as they witnessed their beloved die with contentment and equanimity, those present were filled with an unexpected happiness on an occasion of irreplaceable loss.

The Buddha said, Two things only do I teach: misery and the way out of misery. This collection of writings—Goenkaji’s explanations of the teaching of the Buddha, the Buddha’s scriptural verses, poetical stories of monks and nuns from the time of the Buddha, accounts from fellow meditators—is born of the acceptance of the truth of suffering. It contains inspiring examples of people gaining strength and a taste of freedom through their practice, and demonstrates convincingly the efficacy of the Path, the way out of misery.

I have gathered these stories not only to help sustain and strengthen established Vipassana meditators in their quest, but also to encourage others searching for peace and understanding to take up the practice of getting to know thyself truly, on an experiential level—to develop their own wisdom.

May you experience the fruits of the Path taught by the Buddha: freedom from the suffering and sorrow that we face throughout our lives.

—Virginia Hamilton

January 2014

About Vipassana Meditation

Vipassana, which means to see things as they really are, is one of India’s most ancient techniques of meditation. It was rediscovered by Gotama Buddha more than 2,500 years ago, who taught it as a universal remedy for universal ills—an art of living.

This nonsectarian technique aims for the total eradication of mental impurities and the resultant highest happiness of full liberation. Its purpose is not the mere curing of disease, but the essential healing of human suffering.

Vipassana is a method of self-transformation through self- observation. It focuses on the deep interconnection between mind and body. This mind-and-body connection can be experienced directly by disciplined attention to the physical sensations that form the life of the body, and that continuously condition the life of the mind. It is this observation-based, self- exploratory journey to the common root of mind and body that dissolves mental impurity, resulting in a balanced mind full of love and compassion.

The scientific laws that underlie one’s thoughts, feelings, judgments and sensations become evident. How one grows or regresses, how one produces suffering or frees oneself from suffering, is understood through direct experience. Life becomes characterized by increased self-control, awareness, non-delusion, and peace.

—www.dhamma.org

My Mother’s Death in Dhamma

In 1985 a student asked Goenkaji whether it is possible to feel sensations at the time of death. In reply, he related the following story about his adoptive mother’s death (previously published in the April 1992 issue of the Vipassana Newsletter).

I am one of six sons. I was adopted at a young age by my uncle and aunt, Mr. Dwarkadas and Mrs. Ramidevi Goenka, who at the time had six daughters but no son.

My adoptive mother was a devoted student of my teacher Sayagyi U Ba Khin. She made great progress in her years of practicing Vipassana under Sayagyi’s guidance, and Sayagyi was quite fond of her. As far as is known, she was the only student of Sayagyi to die in his presence.

In 1967, when my mother was about 70 years old, she was diagnosed with an advanced stage of liver cancer. We in the family did not know how long she had suffered because she never complained. It was only a week before her death that she casually spoke about some pain in the area of her liver. When her daughter-in-law (my wife, Mrs. Goenka) asked her to describe the pain, she replied, "Well, the pain is similar to what a mother suffers when she gives birth—except