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We inhabit distinct existences throughout diverse social strata, emotional phases, and spiritual dimensions. Regardless of fame, power, fortune, health, or status, all individuals confront the potential of destitution, brief lifespans, starvation, and dread in the wake of catastrophic natural disasters.

Life is not merely a straightforward journey along a seamless path toward the future, directed by aspirations or ideals influenced by others or informed by past experiences. The path of life is invariably tumultuous. Dreams do not invariably materialize effortlessly. Existence entails bearing the consequences, whether favorable or unfavorable, of our ideas, words, and acts throughout past, present, and future dimensions.

Life is multidimensional, and each individual possesses a destiny (or Karma) that manifests in distinct and varied hues, unlike those of any other person. However, everything will conclude at a specific time and location. There is no immortality. In essence, we are all born into this world with equal standing.

If we are born equal, then we also die equal.

Life concludes with death. This pertains to birth and death within the parameters of a singular lifetime. It is as straightforward as transitioning from point A (commencement) to point B (conclusion). Actually, from birth to death, life is characterized by a succession of transformations and impermanence, like to the flow of water: countless droplets converge to create a stream, where no droplet can be isolated, none is first or final, and none is primary or secondary. All entities combine, are born concurrently, and perish collectively. Immortality does not exist.

When a significant flood (the water element) inundates, it obliterates anything in its trajectory—opulent homes and modest thatched cottages, robust bridges and fragile bamboo structures, intricate tombs encircled by walls and basic graves marked only by mounds of earth. Robust or infirm individuals, regardless of gender, age, or health status, are all equally affected.

Deep observation on birth and death engenders compassion, fostering a desire to nurture all beings. If birth and death are equivalent, then compassion must also be equivalent. When compassion is equitable, the endeavor to mitigate suffering and promote happiness must likewise be equitable.

The Bodhi vow and its practice frequently originate from an experiment and are empathetic with the world’s suffering.

For the suffering of the sentient, for the welfare of the multitude, the practitioner undertakes their journey.

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[*] The Bodhisattva vow embodies the commitment to attain ultimate enlightenment for the purpose of alleviating the suffering of all sentient beings. The practice of Bodhi, or Bodhisattva action, is the experience journey toward actualizing that aspiration.

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