How do you feel about the end of your days to say goodbyes to all with the choice of being euthanised to end it all ?..
This has been brought up many times before. No itās not supported unless the person is blameless, which is taken to mean an Arahant, with caveats and different interpretations discussed what exactly blameless means. In short, for a lay person, no, itās not supported by the suttas.
Hi Lea,
Here are some past discussions about this sensitive and complicated topic. Hope theyāre useful.
I feel very good about it It is nice/wise/good to put the choice into the hands of the individual involved.
Moralizing is all very good, but when one is being slowly and excruciatingly tortured to death by the body, things look very differentā¦ Iād suggest that unless one has actually had some experience here, no matter what you āthinkā at this time - it will change under those kinds of conditions - and you never absolutely know which camp you will end up in. I had the privilege of helping my best friend die of an excruciating brain (and many other bits) cancer. There was no euthanasia here, she was a denier of death, a lover of life and fighter till the very end, ultimately her life had to be ripped from her. However, the last days were spent in a drug induced comaā¦ I was with her 24/7 for many months. If she had not had such a sophisticated application of pain relief through the course of her illness, Iām certain she would have been begging for the suffering to be ended (in the midst of screaming). Imagine if one didnāt have this degree of medical intervention to ease the sufferingā¦ do you think you could lie there peacefully still practicing? What about if one is not a Buddhistā¦
Underpinning everything in the Buddhas teachings is conditionality. This includes precepts and kamma - everything depends on the multifaceted details of the situation at the timeā¦ so blanket judgements are very dangerousā¦ Dare I say, even the idea that, what appears to be bad kamma is always ābadā, needs to be flexible. It really needs to be up to the person themselves to chooseā¦ how can anyone else take on this choiceā¦ what kind of kamma are they making if they take on the responsibility for this choice (what is right or wrong? is this even a thing??), or prevent them from choosing what is right for them? We are each the heirs of our own kamma.
Bottom line is kindness. This never goes astray, and no judgement of any kind is involved. Less views more kindness.
As has been pointed out, there have been many discussion about what the suttas say on the matter.
The Suttas do not suggest that it is appropriate or good for a government to legislate the choices that a person makes at the end of their life. So loosening government control and returning decisions to the hands of the people is in line with the Suttas.
It is the Abrahamic (Judeo-Christian-Islamic) religions who always want to make a law to enforce the morality found in their scriptures. If we were to actually legislate Buddhist morality, rather than being pulled about by the winds of Abrahamic agendas, weād be pushing to make animal industries illegal, starting with factory farms.
What does that mean?
That there are suttas that specifically state that suicide is wrong? That euthansia is wrong?
Are consequences stated? A worse rebirth?
The question was whether itās supported by the suttas, not whether it is explicitly denied/forbidden. Iām simply saying itās not supported, i.e. the suttas donāt say itās ok to do, unless youāre blameless. I never said that the suttas say you canāt do it.
If the question was ādo the suttas support forbidding euthanizationā, I would probably say ānot that I know ofā.
The closest thing I know of is the monks killing eachother because they didnāt balance out asubha practice and the Buddha says if they did Anapanasati (which I take to mean with asubha not instead of asubha) then their aversion and restlessness would be calmed and not extreme enough to want to die, but this obviously isnāt the same thing as someone wanting to die because of a severe painful illnes.
Yes, what does that mean?
That there is a sutta that explicitly states that a person who commits euthanasia will face bad karma as a result?
No, thereās 2 separate monks in 2 separate suttas that kill themselves because of severe illness and the Buddha says itās fine because at the time of the killing they acted blamelessly (which the common interpretation takes to mean they were Arahants).
edit: correction he doesnāt say itās fine, he just says they did it blamelessly
Also, I added more info to my previous response.
This is a really interesting point. In the context of those suttas, it is looked at from the point of view of having completely the journey, being free from re-birth. If one is Liberated and one commits suicide, one will still not be re-born, even though one has done this act.
If one is not Liberated, then Kamma will determine the re-birth in any case.
So to split hairs, Iād say that it is the EXACT manner and mind states of the circumstances surrounding death that contribute to kamma and thus the nature of re-birth. So how much actual difference (positive or negative, light, dark or mixed) it makes, will depend completely on the situation.
In the end it is just the bodyā¦ and that (corpse) is left behind.
Yes. I wonder if those who kill themselves because of extreme existential dread (and not because of physical pain) would still do so if they knew for certain that rebirth is true, or even on the slight off chance that rebirth could be true.
That sounds interesting.
Iāve always taken it that there is no āblameā in Buddhism, that karma just operates like an impersonal law of physics.
Is āblamelessā an under-translation for arahant or someone with neutral intent that would produce neutral karma?
Hereās a discussion with Ven. Sujato on blamelessness Self-immolation is not an authentic Buddhist practice - #10 by sujato
Thereās also other interpretations by other monks, I remember reading Ven Dhammanandoās take several years ago, but itās been a while.
My understanding is that there was no 3 poisons involved in the act, so not even āneutralā kamma is involved. If my memory serves me right, neutral kamma is still conditioned/caused by ignorance.
Yes and no. Yes, kamma is impersonal, it merely creates a force that has an effect. We can describe that pattern, but doing so doesnāt affect it.
But when speaking of moral judgement, the Buddha did consider that we should listen to the voices of others, or more specifically, the wise. The judgements of others donāt determine the moral quality of the act and donāt influence the outcome, but they do help us make good choices.
Itās not easy to always decide what is right and what is wrong, and we need all the help we can get. Sometimes we can simply observe the effects of our action, and thatās enough. Sometimes we can see the moral quality motivating the action, and thatās enough. Sometimes we can feel the sense of either remorse of joy from an action, and thatās enough. But sometimes none of these are enough, and thatās when we need a trustworthy third party to give us some perspective.
So āblamelessā would be similar to saying āthe experts in X would not say this was a counterproductive decisionā?
Thanks for the answer.
I appreciate your time. I imagine boredom is not a problem you have.
It seems you are seeking a clear-cut answer, and I feel you will not find it. As with many things within the tradition, things are conditional, ever-changing, and co-dependant; therefore, it is hard to give people yay or nay answers as they relate to particular questions, especially difficult ones like the one you presented here.
I mean I could get behind this part. We should be abolishing those. And as a vegetarian myself, I do draw the limit there. Because as you say, I donāt want the state governing peopleās personal choices and vegetarianism is just not a universal value across religions and cultures. Heck, I personally think a religious animal sacrifice in say an Afro-Brazilian CandomblĆ© context, where the animal is hand raised and well treated and that then feeds the whole community sounds far better than factory farming. I may struggle to accept it as a Buddhist, but I am not going to dictate and judge them when there is far worse treatment of animals, with far more environmentally devastating results, out in the world to tackle.