As a philosophy, Buddhism has always stressed the importance of squarely confronting the reality of death. Death, along with illness and aging, is defined in Buddhism as one of the fundamental sufferings that all people must face.
Because of this emphasis, Buddhism has sometimes been associated with a pessimistic outlook on life. Quite the opposite is, in fact, the case. Because death is inevitable, any attempt to ignore or avoid this most basic "fact of life" condemns us to a superficial mode of living. A clear awareness and correct understanding of the nature of death can enable us to live without fear and with strength, clarity of purpose and joy.
Buddhism views the universe as a vast living entity, in which cycles of individual life and death are repeated without cease. We experience these cycles every day, as millions of the some 60 trillion cells that comprise our bodies die and are renewed through metabolic replacement. Death is therefore a necessary part of the life process, making possible renewal and new growth. Upon death our lives return to the vast ocean of life, just as an individual wave crests and subsides back into the wholeness of the sea. Through death, the physical elements of our bodies, as well as the fundamental life-force that supports our existence, are "recycled" through the universe. Ideally, death can be experienced as a period of rest, like a rejuvenating sleep that follows the strivings and exertions of the day.
Buddhism asserts that there is a continuity that persists over cycles of life and death, that our lives are, in this sense, eternal. As Nichiren wrote: "When we examine the nature of life with perfect enlightenment, we find that there is no beginning marking birth and, therefore, no end signifying death."
In the fifth century C.E., the great Indian philosopher Vasubandhu developed the "Nine-Consciousness Teaching" that provides a detailed understanding of the eternal functioning of life. In this system, the first five layers of consciousness correspond to the senses of perception and the sixth to waking consciousness. The sixth layer of consciousness includes the capacity for rational judgment and the ability to interpret the information supplied by the senses.
The seventh layer of consciousness is referred to as the mano-consciousness. This layer corresponds to the subconscious described in modern psychology and is where our profound sense of self resides.
Beneath this is the eighth, or alaya-consciousness. It is this layer of consciousness that contains the potential energy, both positive and negative, created by our thoughts, words and deeds. This potential energy, or profound life-tendency, is referred to as karma.
Again, contrary to certain assumptions, Buddhism does not consider karma to be fixed and unchangeable. Our karmic energy, which Buddhist texts describe as the "raging current" of the alaya-consciousness, interacts with the other layers of consciousness. It is at this deepest level that human beings exert influence upon one another, on their surroundings and on all life.
It is also at this level that the continuity of life over cycles of birth and death is maintained. When we die, the potential energy which represents the "karmic balance sheet" of all our actions--creative and destructive, selfish and altruistic--continues to flow forward in the alaya-consciousness. It is this karma that shapes the circumstances in which the potential energy of our lives becomes manifest again, through birth, as a new individual life.
Finally, there is the ninth level of consciousness. This is the very source of cosmic life, which embraces and supports even the functioning of the alaya-consciousness. The purpose of Buddhist practice is to stimulate and awaken this fundamentally pure amala-consciousness, or wisdom, which has the power to transform even the most deeply established flow of negative energy in the more shallow layers of consciousness.
The questions of life and death are fundamental, underlying and shaping our views of just about everything. Thus, a new understanding of the nature of death--and of life's eternity--can open new horizons for all humankind, unleashing previously untapped stores of wisdom and compassion.
Buddhism traditionally offers two broad ways of understanding a person's lifespan. One is that everything about our lives, from birth to death, is determined by karma, the effects of causes made in past lives and up until this point. A virtuous way of life would have created the causes to be born in pleasant circumstances and enjoy a long life. Destructive and harmful actions, on the other hand, diminish one's vitality, shortening the time one can enjoy life as a human being.
In many Buddhist traditions, because birth into this impure world is itself regarded as a form of suffering, the goal is to purify one's life and karma until one can completely escape the cycle of birth and death.
From another perspective, however, genuine joy lies not in simply being able to avoid or escape from one's own suffering, but in freeing others from their suffering. In other words, the greatest value in life lies in the desire to live and work for the benefit of others. Buddhism terms this desire the "bodhisattva vow," and it is this motivation that determines the nature and course of our lives.
The bodhisattva vow could be described as the original impetus of our lives. Buddhist practice is a way of "remembering" this vow, of engraving it ever deeper in our hearts.
The "Life Span" chapter of the Lotus Sutra, parts of which are recited daily by SGI members around the world, clarifies that the Buddha nature--the universal law, or dharma, to which the Buddha awakened--is inherent in the lives of all people. This Buddha nature is the essence of life, and to awaken to it is to awaken to the eternal aspect of our own lives.
From this perspective, our original essence is pure and undefiled, but we willingly take on negative karma, choosing to be born in difficult circumstances or with various physical or psychological challenges in order to give hope to others by triumphing over these difficulties. By showing proof of the inherent power of our humanity to overcome suffering, we open the way for others to do the same. Likewise, we are able to give real support topeople who suffer from similar difficulties. In each new life, we again awaken to our original vow and joyfully embrace whatever challenges it presents us.
Such awakening transforms our experience of life from a cycle of suffering to one of mission.
According to this understanding, even a short life may create lasting value in the lives of those with whom one is connected. A child who dies young, for example, may inspire her parents to think deeply about the nature of life, causing them to live more purposefully.
It is not, then, simply the length of one's lifespan that determines the value of one's life, but the extent to which we are able to create positive value, enhancing our own happiness and that of others.
More than simply an intellectual belief or understanding, an awakening to the eternal nature of our lives is felt as a deep sense of confidence in the face of life's constant and inevitable challenges.
Such awareness does not remove us from the difficult realities of living and dying but it empowers us to confront them with renewed courage and confidence. As Nichiren describes it, we are able to repeat the cycle of birth and death secure upon the "earth" of our intrinsic enlightened nature.
A belief in the eternal nature of our lives does not diminish the significance of our present lives, which Buddhism sees as infinitely precious. Buddhism teaches, rather, that we should strive to live as long as possible, for each day presents new opportunities to pursue a noble and contributive way of life. It is when we live with a dedication to this ideal that we are able to bring forth the luster of our humanity, extend our lifespan and enjoy the most fulfilling and meaningful existence.