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• W4242540374 abstract "To the Editor: There is an alternative interpretation to the Buddhist teachings surrounding death and dying, which emphasizes the importance of life as well as maintaining and prolonging a meaningful life. The single purpose of Buddhism is to demonstrate to mankind the path to enlightenment; it essentially has no other purpose. Furthermore, the path to enlightenment cannot be pursued effectively except while enmeshed in the world of karma, that is, during the present lifetime here on earth. Unlike other religions that emphasize the importance of the afterlife, the Buddhist philosophy tends to deemphasize it. Indeed, Buddha often discouraged speculation on the afterlife, existence of God, or other theological topics that are the cornerstones of many other religions. The reason for this is that the urgency to achieve enlightenment in Buddhism is so great that there is no time to waste energy on other less critical objectives. Buddha often used this analogy of a burning building: if one were trapped in a burning building, would one take the time to inquire as to who set the fire, why it happened, what kind of fire it was, etc? Certainly, these questions can wait until after exiting the building. In Buddhism, human life is taught as extraordinarily precious precisely because only it offers the promise of achieving enlightenment and permanently escaping from the “fires” of desire, greed, and ignorance. Buddha always preached about the importance of maintaining health, since without a healthy body one's path to enlightenment was obstructed; the body is, after all, an important tool to use toward the achievement of enlightenment. This was why prior to his enlightenment, Buddha so carefully nursed himself back to health after leaving the ascetic colony where he had spent 6 years studying. The irony of the editorial “CPR or DNR: Lessons From Buddha”1Karetzky P Karetzky M Brandstetter RD CPR or DNR: Lessons From Buddha.Chest. 1996; 109: 1415-1416Abstract Full Text Full Text PDF Scopus (3) Google Scholar is that the authors attempt to use an exception to prove the rule. That is, they are using the example of the Buddha (an enlightened being) as a model for how we (mostly unenlightened beings) should behave. According to Buddhist doctrine, from the very moment that Buddha became enlightened, his life was no longer necessary for his development. He could have entered nirvana then and there (which would have meant instant death to his earthly body) and not suffered any karmic repercussions. Buddha chose to stay on earth for many more years out of a profound compassion for all of mankind and a desire to liberate as many people as he could. Since he had already achieved enlightenment, it made no difference to him (from a Buddhist perspective) when he died since his remaining life was essentially a gift to all mankind. The sense of urgency regarding achieving his enlightenment no longer existed. This interpretation of Buddhist teachings leads me to a different conclusion regarding an approach to DNR and CPR. I thoroughly agree with the authors that the fear of the unknown and the fear of death cannot be acceptable reasons for unrealistic and unaffordable treatment. However, such types of decisions must always be tempered with an appreciation of the enormous value of human life. The way I interpret Buddhism's philosophy toward this issue is that “where there is life there is hope.” Buddhism teaches that within each one of us there exists a latent Buddha, and at any moment it might be realized. The achievement of enlightenment can even occur in the very instant before death (or perhaps in the interval between CPR and death), and if it does, then that life has reached perfection. Even in the Buddha's final exhortation (“Decay is inherent in all component things! Work out your salvation with diligence”), the note of urgency regarding salvation (enlightenment) is patently obvious. Rather than reading this as a suggestion to gently extinguish the flame, I read it as saying “Rage, rage, against the dying of the light!,” although in the Buddhist version, the light is analogous to a candle that can be (and is) relit many, many times. BuddhaCHESTVol. 111Issue 2PreviewTo the Editor: Full-Text PDF" @default.
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• W4242540374 date "1997-02-01" @default.
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• W4242540374 title "Buddha" @default.
• W4242540374 doi "https://doi.org/10.1378/chest.111.2.524-b" @default.
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