Như ngôi nhà khéo lợp, mưa không xâm nhập vào. Cũng vậy tâm khéo tu, tham dục không xâm nhập.Kinh Pháp cú (Kệ số 14)
Hành động thiếu tri thức là nguy hiểm, tri thức mà không hành động là vô ích. (Action without knowledge is dangerous, knowledge without action is useless. )Walter Evert Myer
Hãy nhớ rằng hạnh phúc nhất không phải là những người có được nhiều hơn, mà chính là những người cho đi nhiều hơn. (Remember that the happiest people are not those getting more, but those giving more.)H. Jackson Brown, Jr.
Nếu bạn nghĩ mình làm được, bạn sẽ làm được. Nhưng nếu bạn nghĩ mình không làm được thì điều đó cũng sẽ trở thành sự thật. (If you think you can, you can. And if you think you can't, you're right.)Mary Kay Ash
Điều kiện duy nhất để cái ác ngự trị chính là khi những người tốt không làm gì cả. (The only thing necessary for the triumph of evil is for good men to do nothing.)Edmund Burke
Như bông hoa tươi đẹp, có sắc nhưng không hương. Cũng vậy, lời khéo nói, không làm, không kết quả.Kinh Pháp cú (Kệ số 51)
Như bông hoa tươi đẹp, có sắc lại thêm hương; cũng vậy, lời khéo nói, có làm, có kết quả.Kinh Pháp cú (Kệ số 52)
Nhà lợp không kín ắt bị mưa dột. Tâm không thường tu tập ắt bị tham dục xâm chiếm.Kinh Pháp cú (Kệ số 13)
Kẻ bi quan than phiền về hướng gió, người lạc quan chờ đợi gió đổi chiều, còn người thực tế thì điều chỉnh cánh buồm. (The pessimist complains about the wind; the optimist expects it to change; the realist adjusts the sails.)William Arthur Ward
Cuộc sống ở thế giới này trở thành nguy hiểm không phải vì những kẻ xấu ác, mà bởi những con người vô cảm không làm bất cứ điều gì trước cái ác. (The world is a dangerous place to live; not because of the people who are evil, but because of the people who don't do anything about it.)Albert Einstein
Trang chủ- Danh mục
- TỦ SÁCH RỘNG MỞ TÂM HỒN
- The Art of Dying
- Equanimity in the Face of Terminal Illness
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The Art of Dying
»» Equanimity in the Face of Terminal Illness
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- About S.N. Goenka
- About This Book
- My Mother’s Death in Dhamma
- The Buddha's Wisdom
- As It Was - As It Is
- Graham’s Death
- What Happens at Death
- Paṭicca Samuppāda - The Law of Dependent Origination
- An Exemplary Death
- Questions to Goenkaji I
- Only the Present Moment
- Kamma—the Real Inheritance
- Smiling All the Way to Death
- Questions to Goenkaji II
- A Life and Death in Dhamma
- »» Equanimity in the Face of Terminal Illness
- The Deaths of Our Children
- Undying Gratitude
- Work Out Your Own Salvation
- Hiding from the Wisdom of Anicca
- Questions to Goenkaji III
- Facing Death Head-on
- 70 Years Are Over
- Appendix - The Art of Living: Vipassana Meditation
- The Practice of Mettā Bhāvanā in Vipassana Meditation
- Glossary
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The following article first appeared in the September 1990 Vipassana Newsletter.
About 10 years ago my wife Parvathamma was diagnosed with motor neuron disease, a rare, so far incurable, condition. She experienced a gradual wasting of the muscles of her arms, legs, and neck, and required assistance with even normal activities. Treatments by allopathic, homeopathic, ayurvedic, and naturopathic doctors produced no result. Her helplessness caused her tension and frustration. She became gloomy and wept frequently.
It was heart-rending, but everyone in the family took care that she was not put to any discomfort and that there was never any opportunity for her to feel neglected. All our efforts went toward keeping her spirits up, but she would, nevertheless, break down whenever a friend or relative called on her.
It was at this stage, about four years into the illness, that my wife attended a Vipassana course in Jaipur under the guidance of Goenkaji. She found the first day exceedingly trying, but with loving meditators around her she endured the hardship with a smile.
On the fourth day, Vipassana day, she was a changed person. She experienced a flow of subtle sensations throughout her body. She was beaming with joy and felt she was even physically gaining strength. Her retreat proved to be a most beneficial 10-day sojourn.
During the following months she practiced her meditation regularly in spite of her deteriorating physical condition. Unfortunately, due to work, I had to be away in Ajmer, but whenever I returned to Jaipur I would join her in meditation. Tapes of Goenkaji’s chanting and visits by local meditators inspired and supported her.
After only one Vipassana course, her nature began to change significantly. Joy emanated from her. People who came to console her went away in peace. She never complained about her illness, nor did she express regret about her miserable condition. She made frequent loving and compassionate inquiries about the welfare of visitors and their family members, wishing them happiness and joy.
The disease progressed quickly. She experienced a rapid weakening of her muscles and was administered a glucose drip and oxygen. Although experiencing extreme pain, she still retained full control of her faculties. Her body below the neck was a pitiful heap of bones and shrunken muscles, but Parvathamma’s face beamed with a radiant smile. And she continued to meditate.
Two days before the end she ardently requested family members to pardon her for any harsh words she might have spoken while they had been attending her, and expressed her feelings of good fortune at having had such a kind and tolerant family.
The disease had by now spread to the muscles of her heart and lungs, and she was unable to sleep because she would be overcome by coughing if moved from a sitting position. She passed the next night comparatively peacefully asleep in her wheelchair. Whenever she awoke she requested those sitting by her side to take rest, and inquired whether others in the family were sleeping.
At 7:15 am she drank some milk which was followed by a bout of coughing, something she always dreaded. Feeling suffocated, she asked that I send for the doctor who arrived within 15 minutes. As he reached our doorstep her last breath exited with a little cough. On that morning of January 15, 1985, she passed away peacefully with a clear mind, bestowing compassionate glances on those around her.
We have learned from Goenkaji that our practice is also a preparation for dying; our family’s experience is a testimony to this truth. Because of her equanimity in the midst of severe suffering, my wife was in control of her faculties throughout. She was a great inspiration to everyone, and those of us who are meditators have therefore applied Dhamma more seriously. Determined effort and regular practice have helped us weather the shock of the loss of this loving being. We regularly send her mettā with wishes for her freedom from all suffering.
—Mr. S. Adaviappa
Pralayaṅkārī bādha meṅ,
tū hī terā dvīpa.
andhakāramaya rāta meṅ,
tū hī terā dīpa.
In the all-destroying deluge you alone are your island.
In the darkest night you alone are your lamp.
—Hindi doha, S.N. Goenka
The Flood of Tears
Incalculable is the beginning, brethren, of this faring on. The earliest point is not revealed of the running on, faring on, of beings cloaked in ignorance, tied to craving.
As to that, what think ye, brethren? Which is greater: the flood of tears shed by you crying and weeping as ye fare on, run on this long while, united as ye have been with the undesirable, sundered as ye have been from the desirable—or the waters in the four seas?
As we allow, lord, that we have been taught by the Exalted One, it is this that is greater: the flood of tears shed by us crying and weeping as we fare on, run on this long while, united as we have been with the undesirable, separated as we have been from the desirable—not the waters in the four seas.
Well said! Well said, brethren! Well do ye allow that so has the doctrine been taught by me. Truly the flood of tears is greater…
For many a long day, brethren, have ye experienced the death of mother, of son, of daughter, have ye experienced the ruin of kinsfolk, of wealth, the calamity of disease. Greater is the flood of tears shed by you crying and weeping over one and all of these, as ye fare on, run on this many a long day, united with the undesirable, sundered from the desirable, than are the waters in the four seas.
Why is that? Incalculable is the beginning, brethren, of this faring on. The earliest point is not revealed of the running on, the faring on of beings cloaked in ignorance, tied to craving.
Thus far is enough, brethren, for you to be repelled by all the things of this world, enough to lose all passion for them, enough to be delivered therefrom.
—Assu Sutta, Saṃyutta Nikāya 2.126,
C.A.F. Rhys Davids, translator
About 10 years ago my wife Parvathamma was diagnosed with motor neuron disease, a rare, so far incurable, condition. She experienced a gradual wasting of the muscles of her arms, legs, and neck, and required assistance with even normal activities. Treatments by allopathic, homeopathic, ayurvedic, and naturopathic doctors produced no result. Her helplessness caused her tension and frustration. She became gloomy and wept frequently.
It was heart-rending, but everyone in the family took care that she was not put to any discomfort and that there was never any opportunity for her to feel neglected. All our efforts went toward keeping her spirits up, but she would, nevertheless, break down whenever a friend or relative called on her.
It was at this stage, about four years into the illness, that my wife attended a Vipassana course in Jaipur under the guidance of Goenkaji. She found the first day exceedingly trying, but with loving meditators around her she endured the hardship with a smile.
On the fourth day, Vipassana day, she was a changed person. She experienced a flow of subtle sensations throughout her body. She was beaming with joy and felt she was even physically gaining strength. Her retreat proved to be a most beneficial 10-day sojourn.
During the following months she practiced her meditation regularly in spite of her deteriorating physical condition. Unfortunately, due to work, I had to be away in Ajmer, but whenever I returned to Jaipur I would join her in meditation. Tapes of Goenkaji’s chanting and visits by local meditators inspired and supported her.
After only one Vipassana course, her nature began to change significantly. Joy emanated from her. People who came to console her went away in peace. She never complained about her illness, nor did she express regret about her miserable condition. She made frequent loving and compassionate inquiries about the welfare of visitors and their family members, wishing them happiness and joy.
The disease progressed quickly. She experienced a rapid weakening of her muscles and was administered a glucose drip and oxygen. Although experiencing extreme pain, she still retained full control of her faculties. Her body below the neck was a pitiful heap of bones and shrunken muscles, but Parvathamma’s face beamed with a radiant smile. And she continued to meditate.
Two days before the end she ardently requested family members to pardon her for any harsh words she might have spoken while they had been attending her, and expressed her feelings of good fortune at having had such a kind and tolerant family.
The disease had by now spread to the muscles of her heart and lungs, and she was unable to sleep because she would be overcome by coughing if moved from a sitting position. She passed the next night comparatively peacefully asleep in her wheelchair. Whenever she awoke she requested those sitting by her side to take rest, and inquired whether others in the family were sleeping.
At 7:15 am she drank some milk which was followed by a bout of coughing, something she always dreaded. Feeling suffocated, she asked that I send for the doctor who arrived within 15 minutes. As he reached our doorstep her last breath exited with a little cough. On that morning of January 15, 1985, she passed away peacefully with a clear mind, bestowing compassionate glances on those around her.
We have learned from Goenkaji that our practice is also a preparation for dying; our family’s experience is a testimony to this truth. Because of her equanimity in the midst of severe suffering, my wife was in control of her faculties throughout. She was a great inspiration to everyone, and those of us who are meditators have therefore applied Dhamma more seriously. Determined effort and regular practice have helped us weather the shock of the loss of this loving being. We regularly send her mettā with wishes for her freedom from all suffering.
—Mr. S. Adaviappa
Pralayaṅkārī bādha meṅ,
tū hī terā dvīpa.
andhakāramaya rāta meṅ,
tū hī terā dīpa.
In the all-destroying deluge you alone are your island.
In the darkest night you alone are your lamp.
—Hindi doha, S.N. Goenka
The Flood of Tears
Incalculable is the beginning, brethren, of this faring on. The earliest point is not revealed of the running on, faring on, of beings cloaked in ignorance, tied to craving.
As to that, what think ye, brethren? Which is greater: the flood of tears shed by you crying and weeping as ye fare on, run on this long while, united as ye have been with the undesirable, sundered as ye have been from the desirable—or the waters in the four seas?
As we allow, lord, that we have been taught by the Exalted One, it is this that is greater: the flood of tears shed by us crying and weeping as we fare on, run on this long while, united as we have been with the undesirable, separated as we have been from the desirable—not the waters in the four seas.
Well said! Well said, brethren! Well do ye allow that so has the doctrine been taught by me. Truly the flood of tears is greater…
For many a long day, brethren, have ye experienced the death of mother, of son, of daughter, have ye experienced the ruin of kinsfolk, of wealth, the calamity of disease. Greater is the flood of tears shed by you crying and weeping over one and all of these, as ye fare on, run on this many a long day, united with the undesirable, sundered from the desirable, than are the waters in the four seas.
Why is that? Incalculable is the beginning, brethren, of this faring on. The earliest point is not revealed of the running on, the faring on of beings cloaked in ignorance, tied to craving.
Thus far is enough, brethren, for you to be repelled by all the things of this world, enough to lose all passion for them, enough to be delivered therefrom.
—Assu Sutta, Saṃyutta Nikāya 2.126,
C.A.F. Rhys Davids, translator
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