Q: Namo Amitabha Buddha. May I seek your advice regarding the issue of euthanasia? If a practitioner of Amitabha-recitation develops a terminal illness with great suffering, would it be acceptable to seek euthanasia in a country where it’s legal, like Switzerland? A related question concerns elderly parents with incurable conditions who have lost the ability to communicate - if they never left any instructions, would it be appropriate for children to discontinue life support to ease their suffering? What karma would such actions create?

A: You have raised a rather sensitive issue. While euthanasia may arise from compassionate intentions to end suffering and preserve dignity, we must examine it carefully from the Dharma’s perspective - the Buddhist perspective offers a deeper understanding of life, death, and suffering. The underlying premise is that when someone faces an incurable illness with unbearable suffering, a painless death through medical means might seem merciful.

       However, that view doesn’t fully reflect the profound nature and deeper meaning of life. Even what appears to be a painless death may have serious karmic implications.The Buddha’s teachings don't support euthanasia - whether self-administered or assisted, it’s still considered taking life.

       Buddhist teaching looks at it this way: euthanasia doesn’t resolve our fundamental predicament. Our entire life, including our final moments, reflects the accumulated effects of our karma. Life isn’t limited to just this existence - it’s an endless continuity, with each lifetime manifesting its own karmic patterns. Everyone faces difficulties at life’s end, and terminal illness brings immense suffering to both the individual and family. Since these circumstances arise from karma, the solution lies in eliminating the karmic obstacles. When we do so, a peaceful passing will naturally follow.

       The Buddha’s understanding of life and death is perceptive, offering us systematic ways to work with these issues. For instance, the Pure Land school assists those who are near the end of their lives through reciting “Namo Amituofo.” This helps eliminate the karmic obstacles of the dying, preparing them for rebirth in the Pure Land as they are received by Amitabha Buddha and his sacred assembly of Bodhisattvas. This is the true “peaceful passing” - rebirth in the Land of Ultimate Bliss, joyfully following the Buddha’s guidance.

       Using artificial means like a lethal injection might seem helpful to those who choose euthanasia as a way to end suffering, but if this life’s karma remains unresolved, it carries forward to future lives. It disrupts life’s natural flow, affecting the quality of future rebirths.

       Therefore, letting things take their natural course, accepting and working with what comes is the most effective and reasonable way to eliminate negative karma. It allows life to transition naturally.

       We shouldn’t take shortcuts or look for easy ways with death. If we do that, wouldn’t we be tempted to take shortcuts with every aspect of life? Death is a crucial milestone in our journey, and just as we shouldn’t try to cut corners in our daily lives, how can we justify taking shortcuts at life’s final threshold? Consider how doctors treat illness - they work with our body’s natural healing abilities, supporting these innate functions while using medicine as an aid to healing.

       From the Dharma’s profound perspective, our fundamental nature is Buddha-nature. Doing things that align with this nature leads to genuine prospering and peace in life. Reciting Amitabha’s name is exactly the practice that aligns with our innate Buddha-nature of infinite light and life, enabling karmic elimination and attainment of true peace. Artificial interventions deviate from both Buddha-nature and the law of cause and effect.

       Consider someone in debt. Would burning the debt records solve anything? It might even create more problems and end up in legal lawsuits. Similarly, trying to escape life’s karmic manifestations through euthanasia is like burning these karmic ‘records‘ - it doesn’t work that way.

        I say this to the general audience.

       To Amitabha reciters who have faith in the Buddha Dharma, my advice is to be more patient. You should know better regarding the meaning of life and the law of karma. Think of the people we have wronged and be repentant. Embrace all of life’s hardships with grace. Recite Amitabha’s name with inner peace and equanimity. Trust in Amitabha Buddha’s deliverance.

       Some may say they are at the end of their tether and can’t take the suffering any longer, even though they practice Amitabha-recitation with firm faith and aspiration. Whatever actions they might consider taking are their personal choice. However, even if someone chooses an extreme path, it shouldn’t be publicized or promoted. While the way in which individuals handle their situations is their private matter, Buddhism as a whole does not endorse euthanasia nor believe it achieves any useful purpose.

       The best way is to recite Amitabha’s name, going along with life’s natural development, and relying on the Buddha’s deliverance.

       The same principle also applies to animals. While euthanizing animals might seem less serious, it is still inappropriate. If an animal is suffering, recite Amitabha’s name for it and allow its life to follow its natural course. 

(Translated by the Pure Land School Translation Team;
edited by Householder Fojin)