Chapter 5 of the Sutra on the Great Assembly of the Right Dharma

Translated by Dharma Master Shi Hu, Imperial Commissioner of the Western Regions, Court Attendant, and Examiner of the Court of State Ceremonial,

At that time, the Moonlight Realm Buddha said to the Bodhisattva Medicine King Army: "You should understand that all beings with a physical body experience suffering. Birth, aging, illness, death, sorrow, worry, grief, pain, meeting what we hate, parting from what we love, and failing to get what we desire—all such things are suffering. They oppress beings, preventing them from finding liberation. These kinds of suffering are truly terrifying, yet beings neither hear nor understand the meaning of this suffering."

At that time, those in the assembly who were new to the teaching heard the Buddha describe the various kinds of suffering. They immediately joined their palms and stepped forward, saying to the Buddha: "World-Honored One! We wish to hear the meaning of these sufferings. Please, Buddha, explain them to us."

The Buddha said, "Good people, it is not only you who delight in hearing this; all beings feel the same way."

Those who were newly born in the Pure Land then asked the Buddha, "World-Honored One, what is the meaning of 'death'?"

The Buddha said: "Good men! What is called death is when consciousness ceases and the body disintegrates. When the life of any being comes to an end, three kinds of winds arise to break it down: the wind that extinguishes consciousness, the wind that stirs and shifts consciousness, and the wind that rouses consciousness. These three winds, when a being's life is about to end, cause consciousness to scatter, dissolve, shift, and change."

Some beginners asked, "World-Honored One, if one calms the wind of consciousness, how can this cause a sentient being's consciousness to cease and their body to perish?"

The Buddha said: "The cessation of the winds of consciousness can occur in three ways: through the blade, through the needle, and through great force. Through these three, consciousness is extinguished. And once consciousness is extinguished, the body itself disintegrates."

Those who were new to the Dharma asked: "World-Honored One, what is the meaning of 'name and form'?"

The Buddha said: "This body is like an illusion, like a mirage, like a heavy burden, and also like spittle, rotting things, and so on. Those without wisdom do not realize that birth itself is great suffering. It arises through the aggregation of causes and conditions, sustained by the life force, yet has no true reality. It is not something worthy of attachment. All such phenomena are merely given the name 'body.'"

Those new to the path asked, "World-Honored One, what is called 'life'? And what is called 'cessation'?"

The Buddha said, "What consciousness holds together is called 'life.' When karmic rewards decline, consciousness separates, the life force is severed, and the body disintegrates—this is called 'death.' Good sons, I will now further explain to you what makes up the body. Know that the human body has countless sinews and veins, eighty-four thousand pores, twelve hundred bodily joints, and three hundred and eight bones. These together form a human body. Moreover, there are eighty-four thousand species of worms, all living beings that dwell in the human body, feeding day and night within it, and these worms also devour one another, giving rise to various sufferings.

Among these eighty-four thousand species of worms, there are two large ones that battle for seven days and nights. On the seventh day, one of them dies, and another one takes its place, continuing the fight. One worm dies, another is born; this cycle goes on until the moment a person's life ends. Then all these worms perish together, left with no place to rely on.

Ordinary beings cannot perceive the continuous arising and ceasing of inner and outer suffering. They feel no fear toward aging, sickness, or death. Whether things go their way or not, they keep battling—just like these two worms fighting inside the body, bringing on more suffering. Yet they fail to realize that when the body breaks down and life ends, there is nothing at all to hold on to."

Good people! Consider a person who is nearing the end of their life. A wise friend comes to comfort them and asks, "In your present life, have you ever directly seen or known the hardships of birth, aging, illness, and death?" The person replies, "Yes, I have seen and known them." The wise friend then says, "Now that you have personally witnessed such sufferings, why not grow weary of them and develop a higher aspiration? In the time you have left, plant even a small seed of goodness, put an end to unwholesome deeds, and cultivate right conduct. If you do this, when you leave this body, you will be reborn in a better place, free from all fear, relying on your good deeds as your refuge. Moreover, every suffering in this world is fully visible and can be clearly observed. Have you not heard that when the earth is struck, it produces a mighty sound? Likewise, when good actions are undertaken, they produce great strength. Therefore, plant all kinds of good deeds in the pure fields of the Thus-Come Ones. Offer flower garlands, fragrant oils, food, clothing, bedding, and medicine to the Thus-Come Ones and to the pure community of monks, nuns, laymen, and laywomen. Such offerings are like planting good seeds in the Buddha's field, which will surely bear all kinds of excellent fruit. Now that you have encountered the great King of the Dharma appearing in the world, if you do not plant roots of goodness, you will gain nothing."

At that time, the wise friend spoke this verse to that person: