What should be our last thoughts before we die?

As we lay dying, what advice do the suttas offer us to help guide our final thoughts or reflections? Of course, the entire cannon is a set of teachings to help us prepare for death, but which ones specifically comment on the final moments of our lives? I see this topic has been discussed previously (Suttas on dying and choosing your rebirth) and I included several of those suttas from those threads. The Tibetan Book of the Dead and other teachings also include advice on preparing/transitioning into death, but since they are not EBTs, I am not including them in this list.

I found the following, but would appreciate any other suggestions:

https://suttacentral.net/sn55.22/en/sujato
-The Buddha advises Mahanama, who is afraid of an untimely death, “Do not fear, Mahānāma, do not fear! Your death will not be a bad one; your passing will not be a bad one. A noble disciple who has four things slants, slopes, and inclines towards extinguishment. What four? It’s when a noble disciple has experiential confidence in the Buddha 
 the teaching 
 the Saáč…gha 
 And they have the ethical conduct loved by the noble ones 
 leading to immersion.”

https://suttacentral.net/mn120/en/sujato
-This sutta, “Rebirth by choice” explains that the realm we wish for at the time of our death can influence our rebirth: “They think: ‘If only, when my body breaks up, after death, I would be reborn in the company of the Divinity of five thousand!’ They settle on that thought, stabilize it, and develop it. Those choices and meditations of theirs, developed and cultivated like this, lead to rebirth there. This is the path and the practice that leads to rebirth there.” The Buddha advises that, to attain nibbana, we should "think: ‘If only I might realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with my own insight due to the ending of defilements.’ "

https://suttacentral.net/sn54.8/en/sujato
-Emphasizes the importance of detachment (which is cultivated through our practice), and suggests a helpful final thought: “If they feel a pleasant feeling, they feel it detached. If they feel a painful feeling, they feel it detached. If they feel a neutral feeling, they feel it detached. Feeling the end of the body approaching, they understand: ‘I feel the end of the body approaching.’ Feeling the end of life approaching, they understand: ‘I feel the end of life approaching.’ They understand: ‘When my body breaks up and my life has come to an end, everything that’s felt, since I no longer take pleasure in it, will become cool right here.’”

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MN 143 shows Ven. Sāriputta’s advice to a Buddhist lay follower. Compare this to MN 97, where Ven. Sāriputta provides different advice, that the Buddha censures.

Thanks–I see that MN143 includes a long list of trainings/contemplations, and the final one is perhaps the most salient, and parallels the other suttas I quoted: “You should train like this: ‘I shall not grasp whatever is seen, heard, thought, known, attained, sought, and explored by my mind, and my consciousness will not have that as support.’ That’s how you should train.”

MN97 is interesting because in it, Sariputra advises the dying Dhananjani (who had partially led an unethical life) to practice the Brahmaviharas: “meditate spreading a heart full of equanimity to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of equanimity to the whole world—abundant, expansive, limitless, free of enmity and ill will. This is a path to company with Divinity.”” Most likely Sariputra did this because Dhanajani had robbed others, so the Brahmaviharas seem like an appropriate corrective reflection. The Buddha then rebukes him and says "“But Sāriputta, after establishing Dhanañjāni in the inferior realm of divinity, why did you get up from your seat and leave while there was still more left to do?” I think the Buddha is implying that Metta practice, while wholesome, leads “only” to the realm of Divine Gods, and does not lead to Nibbana, and that Sariputra should have counseled Dhanajani on the thoughts that lead to Nibbana (which you mentioned from MN143, specifically: “‘I shall not grasp whatever is seen, heard, thought, known, attained, sought, and explored by my mind, and my consciousness will not have that as support.’”)

Is it because maybe there is no importance (or not much) given to the last thoughts before we die in EBT? I think it is one of the differences to Tibetan Buddhism. I cannot provide sutta references whatsoever, sorry.

No worries re: sutta references. I think the general idea in the EBTs is that our entire practice, moment-by-moment, is meant to prepare us for death, so it is a theme that is running through essentially every single sutta. However, in my post, I just wanted to draw attention to a few suttas that provide even more explicit guidance regarding final thoughts.

SN 36.7 is similar to SN 54.8 and goes into more detail about the body and feelings.

SN 22.1 deals with sickness but is also applicable to death.