A sudden thought arises: What would it be like if I were to die right now? The realization that, in an instant, nearly everything would be lost—at the very least, no longer being able to enjoy or make use of all that one possesses while alive—brings about a deep sense of emptiness. Yet, at the same time, one also considers how many unnecessary worries would simply be let go of in that moment.
I believe many people have had such thoughts, whether vividly or faintly, intensely or mildly. As for whether these thoughts evoke fear or a sense of liberation, that depends entirely on one’s spiritual cultivation and inner state.
Regardless of the reaction, the fact remains that death is life’s final destination—a station every person must inevitably arrive at. No reaction can prevent its coming. So, since we cannot alter this inevitability, is there something we can change to at least make our arrival less fearful, less something we dare not face?
Of course, everyone wishes to depart freely, without attachments. Yet, in truth, most of us are deeply unsettled by the prospect. Just observe how we avoid even mentioning the word “death,” how we skirt around it with euphemisms—this alone reveals how terrified we are. But no matter how much we disguise, evade, or refuse to speak of it, the shadow of death never truly leaves our hearts.
It cannot be said that those who claim to fear nothing of death will necessarily pass away with ease, but those who fear it most will undoubtedly suffer more when the time comes. Rather than this, why not face death properly—without fear, without pretense, without avoidance—and not assume that merely lacking fear equates to true freedom?
To face it correctly means first accepting the inevitability of this final station, recognizing there is no escape. Then, through inner reflection and religious insight, one comes to understand the meaning of death—for oneself and for all sentient beings—as well as the nature of existence beyond it. Gradually, the mind learns not to flee from death’s approach. Yet, fear and unease may still linger, for even with understanding, the thought of losing all one has in this life brings sorrow and panic. After all, our minds are conditioned to grasp at external things, relying on material existence to affirm our sense of being and purpose.
Going deeper, we must analyze the body and the material world, recognizing that all is impermanent and ever-changing. Even if we were to live forever, we could never hold onto anything permanently, nor would our attachments remain constant. More importantly, this impermanent world is itself insubstantial, unstable—a composite of fleeting conditions. At the deepest level, it is illusory, empty. Realizing this, we gradually loosen our grip on this illusory, empty world, no longer fearing loss because, in truth, we never truly possessed anything to begin with.
Once the mind releases its hold on this seemingly real world and body, many burdens, defilements, and afflictions within begin to lighten. No longer panicked by the thought of losing everything in death, one faces it with greater composure. And when one further realizes the truth that all that arises must cease—that the world, body, and mind are no exception—then life and death are seen as nothing more than natural, inevitable processes. By letting go of the world, the body-mind, and all inner attachments and cravings, a liberated departure becomes possible.
All of this begins with the practice of mindfulness of death—a method taught within the Dharma.
March 10, 1996, Taiping
(Note: This content has been translated by AI. In case of any discrepancies, please refer to the original Chinese text as the authoritative source).
