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However, in Buddhism and the Bodhisattva, it can create incongruities through the infringement of life. [6] An example of an unjustified act of compassion is a case written in the Vinaya, where a convicted man is hastily executed after a monk requests the executioner to do so, as to not prolong his suffering and the sorrowful period he has to wait.
On the other hand, by helping to end a life, even one filled with suffering, a person is disturbing the timing of the cycle of death and rebirth. This is a bad thing to do, and those involved in the euthanasia will take on the remaining karma of the patient. Death is a natural process, and will come in time. [22]
Buddhism in its various forms affirms that, while suicide as self-sacrifice may be appropriate for the person who is an arhat, one who has attained enlightenment, it is still very much the exception to the rule. [12] Sokushinbutsu in Japanese Buddhism involves asceticism to the point of death and entering mummification while alive. [13]
The Quran is viewed as the direct word of Allah and going against its teachings is seen as going against the whole basis of the law. [3] The Quran states "Do not kill a soul which Allah has made sacred except through the process of due law," which means that the death penalty is allowed in certain cases where the law says it is necessary. [51]
Death and dying is an important subject in Tibetan Buddhism as it is a most critical period for deciding which karma will ripen to lead one to the next rebirth, so a proper control of the mind at the death process is considered essential. After prolonged meditation, the meditator continues into the bardo or even towards enlightenment.
The death of a noble lady and the decay of her body is a series of kusōzu paintings in watercolor, produced in Japan around the 18th century. The subject of the paintings is thought to be Ono no Komachi. [18] There are nine paintings, including a pre-death portrait, and a final painting of a memorial structure: [18] [19]
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Rebirth in Buddhism refers to the teaching that the actions of a sentient being lead to a new existence after death, in an endless cycle called saṃsāra. [1] [2] This cycle is considered to be dukkha, unsatisfactory and painful.