The Buddha recognised that all physical bodies are born, exist and then die. This logical observation serves as the foundation of the Buddha’s Teaching. It is an inevitable process that every living-being must experience. An individual will be born, will live their life in any number of ways, and will then pass away through natural (old age) or unnatural (illness, injury or accident, etc) causes. According to the Buddha, the state of an individual’s mind is responsible for the ‘willed’ (volitional) actions performed through the body. The frequency of these decisions can be ‘healing’ and ‘compassionate’ or ‘debilitating’ and ‘horrible’ - it all depends upon the past conditioning (karma) of the individual mind (and body).
By permanently ‘stilling’ (and ‘expanding’) the mind, all karmic production is eradicated. This is a moment of karmic purification of mind and body. The ‘ridge-pole of ignorance is destroyed forever’ as the Buddha states in the Dhammapada. This is the experience of nirvana whilst still inhabiting a human-body – and when death arrives the body will ‘fall away’ - revealing the state of experiencing ‘nirvana’ without inhabiting a body. Through adhering to the Vinaya Discipline – this strict regulation of the mind and body in the environment has a beneficial effect with regards to health. This is because every rule is designed by the Buddha to ‘remove’ a particular negative (karmic) trait that causes ‘suffering’ in the mind and body of the individual and which permeates out into the environment if not ‘checked’ through the deployment of purposeful discipline.
This is how the Buddha strives to reduce suffering in the mind and body of the individual (and in the world). This process is cemented by emptying the mind of greed, hatred and delusion – whilst directly ‘perceiving’ the empty essence of the perceiving (and ‘non-perceiving’) mind. This is how the Buddha strives to eradicate all ‘illnesses’ (and illness generating ‘delusion’) from the mind, body and environment through the application of a strict discipline. This is why Master Xu Yun (1840-1959) was of the opinion that the Vinaya Discipline is a vital (foundational) element of ALL genuine schools of Buddhism – and refused to follow the example of Japan in ‘abolishing’ the Vinaya Discipline as a guide for monks and nuns. If a person wants to live longer and in a healthier manner – then follow the Vinaya Discipline!
‘Drdhamati, even while dwelling in Surangama Samadhi, I am in the trissahasramahasahasralokadhatu and, eventually, in Jambudvipa, I practice, as the case may be, the perfection of (paramita) of giving (dana), morality (sila), patience (ksanti), vigour (virya), absorptive meditation (dhyana) or wisdom (prajna), /In Jambudvipa I am, as the case may be, a recluse with the five superknowledges (pancabhijnarsi), or again, a layman householder (grhastha) or a monk (pravrajita).’
Buddha - Surangama Samadhi Sutra (Lamotte – 1998 – Page 197)
We all experience birth and we all experience death. These are two guaranteed events in our lives that apply equally to everyone regardless of our genetic inheritance or the life circumstance we are born into. Death can be further subdivided into a) natural and b) unnatural. Natural death to that shutting-down of the biological life-sustaining processes at the end of a long life, or at anytime on life's journey that does not originate from accident, illness or violence, etc. A 27-year-old, for instance, can pass away quite peacefully in their sleep simply because their particular genetic clock decides to 'switch' their heart off. This may be to do with the past evolution of human-beings when our distant ancestors did not live much past twenty. An 'unnatural' death is a demise due accident, illness or violence.
This is when an individual's life-span is cut-short due to a malfunctioning body (as in any number of genetic illnesses), or suffers the destruction of organs due to an accident. Violence committed by other humans can often account for many such deaths such as through pointless attacks within civil society, murder, acts of terrorism and acts of war. This category can be extended to include economic violence where people are deprived of work, income, food, clothing, education and medical assistance, etc, due to an ideology that privileges a few over the many. This also includes the the concept of 'psychological' violence which can serve as the base cause of all types of mental illnesses and later aberrant actions premised upon their numerous cognitive dysfunctions. Buddhist philosophy adds another layer to all this in the form of individual and collective karma.
The Buddha stated that not everything we personally experience and suffer has a root cause in volitional karma. Cancer, for instance, can be the product of a poor lifestyle and deficient choices in diet, activity and social setting, etc, but it can also be the product of the simple misfunctioning of a body cell with no input whatsoever from volitional karma. In the latter case, Cancer is a 'naturally' unfolding process. This is like the changing of the seasons or the rising of the sun, not much can be done about it at the individual level other than to 'observe'. Furthermore, at the point of full enlightenment, the Buddha states that the ridge pole of ignorance is forever broken and that the concept of karma (and notion of rebirth) comes to an end. Following all the quarantine and cleanliness rules in this current climate will help increase the chances of us as individuals not contracting, passing on or possibly dying from Covid19. From a Buddhist perspective, it is that simple.
There is always the ever-present trap of too many words, but there is also the reality of not enough. It is a question of knowing when to combat ignorance, check its progress and uproot its many premises, and when to allowing it a certain tactical growth for easier (later) disintegration. Ego exist in the dark corners of Buddhism where it masquerades as wisdom. Much of this spiritual materialism has its roots deeply ensconced in the Japanese Zen and Chinese Ch’an community in the West. Those lauded as authorities mimic the ethnic Asian culture they have an interest in, and spend their time taking on Asian names, wearing robes and assuming various airs and graces without ever penetrating and realising the empty mind ground. Such people dominate the business world (whilst pretending to be free of it) as they extend their ignorance through the power of commerce. Flying backwards and forwards from China may collect the air miles, but it means nothing on the meditation mat. I am not your friend and even less your enemy, but I am charged with making available (free of charge) any and all Chinese Ch’an teachings to you, and raise the level of consciousness in the West. Master Xu Yun (1840-1959) gave me this task, passed on via Charles Luk (1878-1978) and Richard Hunn (1949-2006), and further authority has been accumulated from various Ch’an temples, monastics and lay practitioners in modern China, as well as receiving encouragement from the Government of China. Of course, I could do without this duty and would prefer to enjoy my middle age in an insular manner, but the love and compassion I have in my heart for humanity and ALL living beings prevents this kind of selfishness.