My dear friends,
The second precept under the fourth point of Geshe Chekawa's Mind Training in Seven Points reads:
is to apply those very five forces, lying in the perfect position.
The instruction highlights the importance of preparing one's mind and heart for the transition from this life. The five forces—strong determination, familiarization, the positive seed, reproach, and aspiration—are essential practices that align our consciousness with the path of the Bodhisattva. By applying these forces, we ensure a seamless transition that is guided by wisdom and compassion.
I vanish.
- Senryu (d. June 2, 1827)
you do not return to birth after death.
- Eihei Dogen Zenji (1200-1253)
that God is testing them to show that they are but animals.
For the fate of humans and the fate of animals is the same;
as one dies, so dies the other.
They all have the same breath,
and humans have no advantage over the animals;
for all is vanity.
All go to one place;
all are from the dust, and all turn to dust again.
Who knows whether the human spirit goes upward
and the spirit of animals goes downward to the earth?
- Ecclesiastes 3:18-21 (1200-1253)
These passages reflect on the transient nature of life and the inevitability of death. The teachings of Senryu, Dogen, and Ecclesiastes remind us that life is fleeting, like dew on a lotus leaf, and that after death, there is no returning to our former state. This recognition encourages us to live fully and purposefully, guided by the "Awakening Mind" of Bodhicitta, which transcends the temporal limitations of existence and aligns us with the eternal values of compassion and wisdom.
For after bearing fruit they simply perish.
But the perennial tree of the Awakening Mind
Unceasingly bears fruit and thereby flourishes without end.
- Shantideva, Bodhisattvacharyavatara, I(12)
If we live, we live to the Lord, and if we die, we die to the Lord;
so then, whether we live or whether we die, we are the Lord's.
- Romans 14:7-8
Shantideva's analogy of the perennial tree of the Awakening Mind emphasizes its enduring and ever-flourishing nature. Unlike other virtues that may fade, Bodhicitta continues to bear fruit, benefiting all beings. This is echoed in Romans 14:7-8, which highlights that our lives and deaths are within the domain of the divine. Living and dying with Bodhicitta ensures that our actions are in harmony with this divine purpose, bringing peace and fulfillment to ourselves, others, the world and our posterity. As Chekawa Yeshe Dorje says in the last line of the Colophon to his "Mind Training in Seven Points":
A life lived with Bodhicitta is one of intentionality and altruism. When our actions are guided by the wish to benefit all beings and our minds are imbued with compassion and wisdom, we cultivate a deep sense of fulfillment and peace. This approach ensures that at the time of death, we have no regrets, as we have lived in accordance with the highest principles of love, compassion, and selflessness.
Whether we believe in rebirth or not, the cultivation of Bodhicitta remains the best way to live and die without regrets. By committing to a life of compassion, wisdom, and altruism, we ensure that our actions leave a positive legacy and our minds remain at peace. This alignment with the highest ideals of both Buddhist and Christian teachings provides a profound sense of purpose and fulfillment, transcending the temporal boundaries of our existence.