When asking around, I've never heard anyone agree that a young, healthy person should end their life by suicide. But I also don't know what reason there is for that consensus. Did Buddha teach anything regarding what makes life worth living?

>In the SN 35.88 Punna Sutta, the Buddha asks Punna what he would do if the rough Sunaparanta people attack him and he says he will think "These Sunaparanta people are very civilized, in that they don't take my life with a sharp knife" and the Buddha said that was good. Is the Buddha not condoning lying here? Is this an example of some kind of mind conditioning lie? Is it a certain distinct practice in the Buddha's teaching? >The Buddha asks what would you think if they took your life with a sharp knife and Punna says "If they take my life with a sharp knife, I will think, 'There are disciples of the Blessed One who — horrified, humiliated, and disgusted by the body and by life — have sought for an assassin, but here I have met my assassin without searching for him.' It's ok with the Buddha for monks to seek assassins? That wouldn't be breaking the first precept if you consider the assassin as a weapon used for suicide? What is the Pali word for "sought"?

Sokushinbutsu Sokushinbutsu (即身仏) are a kind of Buddhist mummy. In Japan, the term refers to the practice of Buddhist monks observing asceticism to the point of death and entering mummification while alive. Mummified monks are seen in a number of Buddhist countries. Only in Japan are they believed to have induced their own death by starvation. There is a common suggestion that Shingon school founder Kukai brought this practice from Tang China as part of secret tantric practices he learned. During the 20th century, **Japanese scholars found very little evidence of self-starvation of Sokushinbutsu.** Emperor Meiji banned this practice in 1879, and assisted suicide—including religious suicide—is now illegal. It says **self-starvation** and **death by starvation**. So does it considered "Nirvana"? What would Buddha's aspect of self-mummification be?

Background - My sister's son did not work at all in his life and has been taking anti-depressants for many years now. My sister must be very sad and worried about him constantly, but she never talked about it to anyone. His father decided to get him help with meditation and went to this place called "Nirmaya" in Pune city, India. My sister did not want to go for this. But because she was not strong enough to resist him, she had to go along with it. They arranged for long distance meditation for him by uploading his picture in their computer and told him to meditate at home. They told him to let them know whenever he meditates so that they can send positive vibrations to him through his picture on their computer. They charged fee for every call. They also said if parents do the meditation, it will be beneficial. My sister started doing meditation along with her son to show support for him. Nothing happened to the son and the father, but she started feeling very sad and tired and low energy. No one thought deeply why it is happening to her. She thought that she is depressed so decided to see local Psychiatrist. In her first visit she mentioned her worries about her son to the doctor and nothing else. Doctor did not ask any history about her life and put her on two anti-depressants, one anti-anxiety drug and multivitamin tablets. At this point my sister is taking all those medicines and doing meditation. She was already a very silent person but after this she became more silent. She continued to have sadness and low energy. So she called the doctor and reduced the dose of anti-depressants. She became sick with flu and could not function at all. During her sickness she stopped meditation. Once she came out of the sickness, she started meditation again. She also requested her doctor to reduce her anti-depressants dose. Doctor stopped one anti-depressant and multivitamin tablet. My sister did not feel better. She stopped taking the anti-depressants. She continued with meditation. This whole thing started with meditation on June 20th, 2022. October 17, 2022, she committed suicide in the morning. What happened to her? Did meditation affect her in such a way that she did not want to live any longer? Should all the places that recommend meditation be held responsible for not giving enough warnings to people they are supposed to help? Has it become money making machine with very little studies about meditation and anti-depressants drugs? If you can answer my questions truthfully, I will appreciate it. Thanks. Jayshree Deshmukh

Human is subject to very short life span, sickness and death according to Buddhism Cosmology. Suicide is somehow wrong livelihood in Buddhism. If one very old age and with the issues below. 1) Diagnose with late stage of cancer 2) 2 more operations for kidney failure and heart disease 3) Have financial issues and need public donation for the above 2. If under this situation, the patient decided to end the life peacefully by taking pain killer that approved doctor. Patient wants to minimize the suffering and minimize the spread of negativity to surrounding. Does this consider wrong livelihood ? What this patient should do? I saw a Buddhism teaching video before, if one suicide will decent to deepest level of hell. So, does this scenario applicable? I understand only certain monk can do similar kinda suicide. Anagami monk ( 3rd level attained ) or Arhant monk ( 4th level attained )

There's a question regarding the Dhamma that I really wish to rectify and clear up with you and that's regarding the suicide cases of Channa, Vakkali and Godhika - When I first came across these cases, I was really disappointed and discouraged to practice the Dhamma because I saw Dhamma as the way to prevent people from committing such acts in the first place, but if by practicing the path of Dhamma and reaching Arahant stage and this is a possible blameless result, I became very disillusioned and anxious over the path, moreover hearing the cases of Bhikkhu Samahita and Bikkhu Nanavira also fuelled this, creating a fear that this may be a possible outcome of developing the path. My mental clarity and wellbeing plummeted since hearing these cases, since it raised a lot of doubts and confusions, esp because Dhamma used to be something that gave me hope and is foundational to me, but now there's a lingering sense of hopelessness if this is a possible result of the practice. When I ignore this topic I feel good again, but when it resurfaces again to my mind I feel quite hopeless and anxious again, I know there's so many people who have heard of these cases and who most certainly haven't responded to these cases adversely and in a negative way, so my question is, in light of such cases what is the best way that one should view/understand such cases so that one's own practice and wellbeing isn't affected and that one can continue to practice the path with security, hope, joy, contentment and composure, and walk the path correctly without falling into wrong-views? The ways I have tried to understand and view such cases is that they were cases of euthanasia and since they are highly debated as to whether those 3 monks were arahants before or after they committed suicide, I have realised it is better to instead focus on the 10 Great Disciples of the Buddha who embodied the Dhamma to a greater extent such as Arahant's Mahakassapa, Sariputta, Moggalana, Subhuti, Rahula etc, and hence are the best role-models for one walking the path, Sariputta in fact says "The Teacher has been served by me; the Awakened One’s bidding, done; 70 the heavy load, laid down; the guide to becoming, uprooted. And the goal for which I went forth from home life into homelessness I’ve reached: the end of all fetters. I don’t delight in death, don’t delight in living. I await my time as a worker his wage. I don’t delight in death, don’t delight in living. I await my time, mindful, alert." This quote is what has personally given me hope that those cases of Suicide are from non-Arahant monks - and thus I have learned to place my faith again by discarding these controversies, and listening to the Dhamma of every monk who have talked on this manner, who have all labelled it is as an akusal (unskilful deed) that must be removed from the mind. I feel like I've answered my own question in many respects, but I still would love to hear another Dhamma practitioner's perspective on this, so that I can reach a more holistic and objective understanding on how to move forward and best navigate myself through these knots & controversies in the Dhamma and not fall into wrong-views. Thank-you so much for taking the time to read this post, I really sincerely appreciate it.

There was an incident in the 50s, a monk named [Ñāṇavīra Thera](http://en.wikipedia.org/wiki/Nanavira_Thera) commited suicide, he was believed to be a stream enterer and was suffering from amoebiasis. So I'm curious to know, if someone knows for sure that he's become a stream enterer (or beyond) and doesn't desire to live anymore, can he decide to commit suicide?

I have a limited understanding of Buddhism, but let me first explain my perspective. More traditionally, Buddhism is concerned with achieving enlightenment and ending the rebirth process. From a more modern perspective, Buddhism is primarily concerned with ending suffering. I realize that it is much more nuanced than this, but I am speaking in gross generalities. This question really only applies to the working, modern interpretation of Buddhism. If the goal is to end suffering, why don't Buddhists simply kill themselves? I suppose this pertains to how they see themselves after death. If they believe in some shade of "nothingness" after death, I would think all Buddhists would commit suicide. I apologize for this question being so broad. I also understand that different sects of Buddhism will probably have different answers. I am mostly curious as to what modern, practicing Buddhists believe--particularly those that reconcile Buddhism with modern science. This question is really a segue for me to understand the existential beliefs of Buddhism. I can read about the teachings of Buddhism, but I do not understand the "why" behind it all. If I can understand why Buddhists do not commit suicide, I hope to gain a greater understanding into how they view the meaning of life.

I don't presume to understand Buddhism very well, but I'm trying to increase my understanding of the Dhamma, so please don't take what I write the wrong way. I'm not being disrespectful, because even the Buddha praised Sariputta for his unwillingness to accept teachings on faith alone, but rather from his own personal experience and understanding. I sometimes feel like Buddhist practice is a slow form of suicide. Gradually, all interest in life, the world, family, friends, romantic interests, sense pleasures and even love itself needs to be ultimately abandoned and renounced. Nibbana is considered to be the ultimate freedom and highest happiness because it ends all suffering by extinguishing the mind from all forms of existence forever. This is denied as being annihilation because its argued that since there was never a true self to begin with, there was nothing to be annihilated. Nevertheless, we still experience *a subjective experience* of a self, otherwise, there would be no point in practicing the Eightfold Path. Because only a deluded (unenlightened) mind could have any motivation to extinguish itself, craving Nibbana seems very much like a strong aversion to existence. Anyone who tries to logically extrapolate this to justify suicide as a means to accomplish the same result is denied because its argued that a desire for annihilation (via suicide) creates more bad karma which causes rebirth. Yet, desiring annihilation via the Eightfold Path is somehow exempt from this. If someone wants to remain in Samsara forever, it's very easy to do, no effort is required. But if someone craves to permanently self-destruct via Nibbana, they must be highly motivated and diligent in their efforts, perhaps spanning many lifetimes. Some people even abandon all worldly life to become monastics to accomplish this in the fastest and most direct manner possible. Thus, it seems that to remain in Samsara requires much less desire and effort than to seek one's own annihilation via the Eightfold Path. Again, I realize people will argue that you can't annihilate what doesn't truly exist, but this existence which all sentient beings experience as subjective reality is all a deluded mind can ever know, so seeking to extinguish that reality seems like a desire for non-existence which is supposed to create more bad karma and rebirth. I honestly struggle to follow the logic of this.

Can a being be ignorant and depressed due to ignorance and commits suicide and is then reborn ignorant and depressed still and commits suicide again and again and so on indefinitely...? If so, is there any guarantee of it ever ending?

I read the following comment on the internet ([reference](https://chat.stackexchange.com/rooms/82510/discussion-on-answer-by-dhammadhatu-if-buddhists-believe-that-life-is-just-suffe)) : > *By existing you are attached to this reality. If I die then I won't exist according to Buddhism. Therefore I won't be attached to reality. > How then does killing yourself not free yourself from attachment? How > can I possibly be attached to reality if I am dead? How was the Buddha > free from attachment if he wrote a book and made a religion? That > means that he was attached to reality. You can only be not attached to > reality if you don't exist.* Is the existence of life a form of attachment? Is the teaching of the Dhamma (of non-attachment) a form of attachment?

In Hinduism, when a person is old, bed-ridden and fulfilled all their obligations, they are able to fast to death to end their life. This is called *prayopavesa* and is an acceptable practice in India. I do understand that the first precept in Buddhism says not to kill others which includes oneself. However, are there certain instances like those mentioned above where fasting to death is acceptable in Buddhism ? https://en.wikipedia.org/wiki/Prayopavesa

I'm so over life. I'm nearly 50 and I feel worn down by everything. The struggle to make sense of it, to find purpose and meaning, to make lasting friendships, to feel I belong somewhere, to survive in a capitalist society that puts money first and pits people against one another. The vacuous shallow emptiness of it all. To witness the awful violence and destruction that goes on relentlessly everyday.The heartbreak of it all and my own personal heartbreak of a very long relationship breaking down and changing and feeling unable to move on from it like a drug addiction.The conflicting, confusing feelings of both hating and loving ones parents for the hurt they caused and the lack of remorse they feel. The battle with my own dark side and the twisted comfort of lashing out and causing more chaos and hurt for others because of my own pain. I just want to go to sleep and never wake up. It feels like a nice option. I've thought about going to Mexico and getting some nambutal, going to a hotel room and ingesting it.

I read a comment on this forum, which said: > **why do you even need to work hard attain Nibbana? Why not just commit suicide when things get tough?** This comment gives me the impression the writer believes there are some similarities between suicide & Nibbana. My questions: 1. What are the reasons why people equate suicide with Nibbana? 2. Why is Nibbana totally different to suicide?

I want to know how *suicide* is viewed in Buddhism. I know that it is not viewed positively, but I want to know why. Is it because it brings grief to others? Is that the only reason? Or there is something else..? I think that if you die happily in a calm state because you wish to, there is no negative energy within you.. so I don't understand why suicide is such a bad thing. *(the reasons I think are the grief that will bring to the family and that one's negative energy will linger)* Buddhism also varies among countries and cultures (I'm from the East Asia), but I believe it all began with the core teachings of Buddha and I just want to learn his teachings. Thank you.

I have some questions regarding this Buddhadhasa text saying there is no rebirth in Buddhism. Is rebirth not what enlightenment is supposed to bring an end to? Is there no rebirth because rebirth is actually to be understood in a moment-to-moment manner unrelated to the end of life (rebirth as pertaining to the condition of willing no more)? Then why does Goenkaji talk about "good fortune from a past life"? I thought I also heard him imply the rebirth of our consciousness in the context of suicide being a bad idea for this reason.

I'm aware of a story in the Pali Canon where a monk commited suicide by slitting his throat and achieved arahantship at the moment of death. Where in the texts can i find this story? Thank you for your time.

Doctor assisted suicide - a hot potato in the western countries these days. Although this is a kind of suicide, the patient is fully awake and living human being in contrast to a patient in life support due to brain death. According to the Buddhist teachings, what are the karmic repercussions for the doctor who assists the suicide?

Although it has been claimed that meditation does help in several ways, I have read on the Internet that there are cases where psychotic episodes, schizophrenia and suicide tendencies arise after meditation retreats. Where I have read that this has happened is in Goenka's Vipassana retreats, which are 10 days long retreats. In particular, the only way to start at Goenka's retreats is first with a 10 days retreat. I did one of those retreats without any unhealthy consequences, but I do confess that during the retreat I was kind of 'watching' myself to avoid any unhealthy episode. - Is there any explanation to this unhealthy responses to meditation retreats? - Is it clear why this happens? - Is there any way to minimize chances to get that wrong ? In articles of Vipassana Research Institute it is kind of stated that the main source of this problems is that meditators have tried 'other traditions'. Is this a credible **scientific** answer? Some references I found on the web: - Mental Health and Intensive Meditation Retreats - Meditation-Induced Psychosis - For Whom May Participation in Mindfulness-Based Stress Reduction Program be Contraindicated? - Psychiatric Complications of Meditation Practice - Terrible and Traumatic Experience at Goenka Retreat This one is quite an informal blog. I have found that it is frequently cited. - The Potential Downside To Vipassana . Again, an informal blog.

His Holiness the 14th Dalai Lama recently celebrated his 80th birthday! I've read that he is very conscious of the fact that after his death, there will be much turmoil, and it's something he thinks about often. "When I pass away, when I die, of course a setback. Very serious setback," he said in an interview. I have read/heard, though I cannot at present time point to the source (I can research further later and add citation, if necessary), that he is aware that many, perhaps thousands or tens of thousands, will commit suicide after he dies. I believe the Dalai Lama has voiced opposition to suiciding for protests, that it violates Buddhist ethics— "In the past, he has condemned self-immolations, which many Buddhists believe are contrary to their faith, but has until now kept a low profile over the recent wave of protests." And he is quoted as saying: > "Some people commit suicide; they seem to think that there is > suffering simply because there is the human life, and that by cutting > off the life there will be nothing... But, according to the Buddhist > viewpoint, that's not the case; your consciousness will continue. Even > if you take your own life, this life, you will have to take another > body that again will be the basis of suffering. If you really want to > get rid of all your suffering, all the difficulties you experience in > your life, you have to get rid of the fundamental cause (greed, hatred > and delusion) that gives rise to the aggregates that are the basis of > all suffering. Killing yourself isn't going to solve your problems." —so my question is: If in fact many plan to suicide when he dies, why will they act in a way that is antithetical to their teachings, specifically the beliefs of their religious leader? It seems to this Westerner a totally illogical reaction. My perception, not criticism or judgment, is that it's especially irrational considering Dalai Lama's objection to suicide, Buddha notwithstanding: "If one knows how to treasure oneself, one should protect oneself well."—The Buddha (Dhammapada) Can light be shed on this question? If I have been misled about the intentions of many followers to terminate their existence as a result of his passing, then my question should be deleted. Also, this is not the same question as "What are the consequences of the 14th Dalai Lama being the last one?" because it's not about the order of things but rather about the contradiction of ethics and action which I am unable to reconcile, hence the question, which I realize hinges completely on the report of planned suicides following his death, and I'm currently scouring for sources (I think it was an NPR radio program, perhaps).