After someone has died

The suttas do not console. When Visākhā came weeping about her granddaughter, the Buddha said that a hundred loved ones mean a hundred griefs — and left it there. When Ānanda grieved for Sāriputta, he was asked what else could be expected of something that was born. This is not coldness; it is the refusal to pretend. Grief is met with truth and allowed to be what it is. Nothing here asks you to feel less.

What the suttas say

“Those who have a hundred loved ones, Visākhā, have a hundred sufferings. Those who have ninety loved ones, or eighty, seventy, sixty, fifty, forty, thirty, twenty, ten, nine, eight, seven, six, five, four, three, two, or one loved one have one suffering. Those who have no loved ones have no suffering. They are free of sorrow, stains, and anguish I say.”
Visākhā's grandchild — the Buddha's plain acknowledgement that love and grief come together.
Where this stops: Not a counsel to love less; a description of the terms on which we love.
Ud 8.8:5.1–5.20 · With Visākhā
Ānanda, did I not prepare for this when I explained that we must be parted and separated from all we hold dear and beloved? How could it possibly be so that what is born, created, conditioned, and liable to wear out should not wear out? That is not possible.
Ānanda's grief at Sāriputta's death, and the Buddha's answer.
Where this stops: Never offered to hurry grief, and never use its point about impermanence to tell someone their loss should hurt less.
SN 47.13:6.1–6.4 · With Cunda
Mendicants, a woman or a man, a layperson or a renunciate should often review these five subjects. What five? ‘I am liable to grow old, I am not exempt from old age.’ A woman or a man, a layperson or a renunciate should often review this. ‘I am liable to get sick, I am not exempt from sickness.’ … ‘I am liable to die, I am not exempt from death.’ … ‘I must be parted and separated from all I hold dear and beloved.’ … ‘I am the owner of my deeds and heir to my deeds. Deeds are my womb, my relative, and my refuge. I shall be the heir of whatever deeds I do, whether good or bad.’ A woman or a man, a layperson or a renunciate should often review this.
The reflection the Buddha asked everyone, monastic or lay, to make often.
Where this stops: Never preached at someone frightened or grieving; owning one's deeds is never a reason to call an illness or a loss someone's kamma.
AN 5.57:1.1–1.9 · Subjects for Regular Reviewing
Mendicants, there are five things that cannot be had by any ascetic or brahmin or god or Māra or divinity or by anyone in the world. What five? That someone liable to old age should not grow old. That someone liable to sickness should not get sick. … That someone liable to death should not die. … That someone liable to ending should not end. … That someone liable to perishing should not perish. …
That what ages might escape aging — the impossibility named without softening.
Where this stops: Never offered to hurry grief or to tell someone they should stop grieving.
AN 5.48:1.1–1.4 · Things That Cannot Be Had
But some of those liable to death are not frightened and terrified of death. Who are those frightened of death? It’s someone who isn’t free of greed, desire, fondness, thirst, passion, and craving for sensual pleasures.
Four reasons people fear death — craving for pleasures, for the body, having done harm, and doubt — which makes fear legible rather than shameful.
Where this stops: This is an analysis, not a reassurance; the fourth cause (doubt about the teaching) should not be used to pressure belief.
AN 4.184:2.4–3.2 · Fearless

Bring your own situation.