In Buddhism, how is practice undertaken to enable continuation of life?


The Buddhist practice is emphatically about breaking attachment.

The body, hence called stinking skin bag and urging detachment,

is not retainable no matter how strenuous the effort. For whatever phenomenal

is impermanent and time spares no one. But, no, it doesn' t

mean surrender. Stop clinging to anything, anyone unnecessarily. That' s

all. Utilize the unreal to cultivate the real, the Dharma teaches, as truly

effective practitioners.

Buddhism says a lot about transmigration, in the course of which

practitioners are urged to expend each lifetime actively practicing

and eventually escalating to the stage of perfection—exiting from it.

Everyone, therefore, needs to dispel the force of habit, selfishness,

attachment, and the like. Anyone aspiring after Buddhahood needs to

first amass sufficient assets of merit and virtue. Making gifts of own

body after death is the utmost best practice of the bodhisattva way.

Such donor is a genuine disciple of the Buddha, a bodhisattva.

In Da-cheng li-qu liu bo-luo-mi jing (Sutra on Six Paramitas as the

Road to the Mahayana Principle), scroll 4, the Buddha told Maitreya

Bodhisattva the Compassionate One this:

‘Giving is the easiest practice among the six things ferrying one beyond

the sea of mortality to nirvana, the six paramitas.’

If unable to tackle the simplest, how can one ever get near the Buddha

Way and start gathering assets, not to mention attain liberation?

With the Buddhist conviction in compassion for starter, donation of

organs after death to benefit the sentients is approved without reserve.

Then again, how far a Buddhist practitioner can go in actualizing such a

conviction is to be determined by the correct understanding attained of

the doctrine and by the genuine application of inherent pity in mind.

(Source: Upasaka Lu Rongguang)