The other case consists of patients who, though terminally ill and suffering, have feelings and thoughts. These patients should not be allowed to die even if they express the wish to do so. The reason is that they still have time remaining in their lives for religious practice. For example, they can recite the Buddha's name, pray, meditate, or do other spiritual practices. The idea is that one should use every possible opportunity to practice, to aim for a better rebirth, to put one's karmic house in order before dying.

People who want to die are perhaps in great pain and want to get it over with. If medicine can help with the pain, then it should be used. But even if the medicine is of no use in alleviating pain, then they should make strong resolutions to bear it, recognizing that their situations and pain are the fruits of their karma. Again, they should be exhorted to practice. Others can help them by reciting the Buddha's name near them, or praying for them.

There are intermediate situations where there is no evidence of feeling or mental activity, but the patient is capable of oral feeding. Almost certainly, there is no karma being created, but if the body indicates it wants to be fed, it should be fed. If not, don't. There is a case in Taiwan of a girl of sixteen who was hit by a car and is still lying in a hospital bed at the age of forty. There is no response from her, but she is able to eat. So a lot of people say, why don't we end it for her, just give her a shot? But life is still there, and you can't terminate it.

Even though it costs a lot of money to keep this woman alive, and it is hard on the family, her life should not be terminated. If the girl still has feeling, she has to reap her bad karma, and so does her family. There is no avoiding karmic retribution, which must be paid. If not in this life, then in another.

STUDENT:

What is the bad consequence of letting her die?

SHIH-FU: