Lam Rim & Death Meditation

The actual way to take full advantage of a life of leisure and opportunity
Reflecting on death and impermanence is very important because human
beings are very stubborn. The Buddha first taught us about the precious
human rebirth for us to know our potential and then he taught death &
impermanence in order for us to take full advantage of such a rebirth and not
waste it away - GTZ

Training the mind in the stages of the path shared with small capability
beings - the actual training of the small capability being. Developing a state
of mind that strives diligently for the sake of future lives through –
Mindfulness of death, reflecting that you will not remain long in this world
–
• The faults of not remembering death
• The benefits of remembering death
• The type of mindfulness of death that one should develop
• How to cultivate mindfulness of death –

→ Death is certain – death cannot be avoided, life cannot be extended
and constantly diminishes, little time for Dharma practice

→ Time of death is uncertain – life span is uncertain, cause of death are
many and causes of life are few, one’s body is fragile

→ At the time of death, nothing helps except Dharma – friends, resources/
possessions and body cannot help

The problem with us is that we see that which is contaminated as pure; we
indulge in our senses thinking all of it is happiness when it is actually suffering;
we think that what we encounter is lasting but is actually impermanent.
Instead, one should always think “I will definitely depart from this life where
I will have to leave everything behind”.  Due to not thinking about death, we
boldly commit negative karma for the sake of this-life, samsaric aims.
There are many benefits to cultivating mindfulness of death e.g. we are able
to eliminate attachment, ignorance, pride, negative actions. If we do not
eliminate these, we cannot gain freedom and lasting happiness.

Death is certain – all living beings, even the great ones, have left their
bodies, why not us? Our lives cannot be extended and is constantly being
diminished.  The longest lifespan is little more than 100 years, yet half our
lives are spent sleeping, the other half spent securing livelihood and family,
then the suffering of old age comes quickly with ailments like anxiety, sorrow,
Alzheimer’s, mental instability. Unless we have a strong imprint of Dharma
in our lives, there is no opportunity to practice Dharma. Thus we must use
the little time we have to learn and practice Dharma.

Time of death is uncertain  -  We never think “I will die today”.  We
continuously focus on this life and prepare to remain in this life, rather than
prepare for the next life which is certain to come.  Some people are seen
in the morning and are no longer alive in the evening; some children die
before parents. Causes for prolonging life are few (even too much vitamins
can bring harm) and those that end life are many. Life is fragile like a water
bubble. Relying on doctors to prolong our lives is a fantasy used to distract
ourselves from thinking about the reality of death.

 At time of death, nothing helps except Dharma  - We have spent our entire
lives taking care of our bodies and yet it will cease. Family & friends and
possessions cannot help us avert death.  Inviting numerous Sangha to recite
prayers or placing relics in one’s mouth at one’s deathbed may present 114
positive conditions for higher rebirth but cannot guarantee a higher rebirth.
It all depends on the deceased person’s karma at the time of death. Except
for virtue or non-virtue, nothing else will follow you. Know this well and act
accordingly - GTZ

Download lamrim.pdf



This is the Nine Point Meditation on Death. Its outline is organized around three roots, nine reasons and three decisions.

First root: Contemplation that death is definite.
1. because death will definitely come and therefore cannot be avoided
2. because our lifespan cannot be extended and diminishes unceasingly
3. because even when we are alive there is little time to practice
First decision: I must practice.

Second root: Contemplation that the time of death is indefinite.
4. because our lifespan in this world is indefinite
5. because the causes of death are very many and the causes of life are few
6. because the time of death is uncertain due to the fragility of the body
Second decision: I must practice now.

Third root: Contemplation that at the time of death nothing helps except practice.
7. because at the time of death our friends are of no help
8. because at the time of death our wealth is of no help
9. because at the time of death our body is of no help
Third decision: I will practice non-attachment to any of the wonderful things of this life.


As His Holiness the Dalai Lama says:
"Mere knowledge of the process of death and practices concerned with it is not sufficient; you must gain familiarity with these over months and years. If now, when the senses are still clear and mindfulness has not degenerated, your mind is not made serviceable to and familiar with the way of virtue, it will be difficult--when dying--for the mind to proceed of its own accord on a strange path. When dying, you may be physically weak from illness and mentally depressed from terrible fear. Therefore it is necessary to become intimate with the practices related to dying."

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