All of us, men, women and traders should think wisely; we are horn and are bound to die; we have a physical body, so are sure to grow old ; relatives and parents cannot help us in this; when we die, we die alone and our minds cling to their merit and demerit. One may be famous and have gained much in the world,
then one has to discard it all. Children, men, women, all must be abandoned. Please listen to the words of the Bhikkhus ; do not cling to the conceit of self, for wife and husband must part, and when one’s body is a corpse, it will decay and be burnt in the crematorium. This fact may be seen clearly by all, and because of this, one fluctuates between happiness and sorrow. But the happiness is small, like the fireflies on the top of a large tree, as compared with the suffering which is like a mountain.
All of us, men and women, have been born and are sure to come to old age and death. Money and the things we value most must part from us. We cannot take one single thing with us. Even the money that is put in the dead body’s mouth1 remains in the crematorium or is taken by the undertaker. Husband or wife can only follow as far as the crematorium.
At best they can offer flowers, incense and candles, and talk in a modest way, to wish that you may be born well and happily, or so that you may rise to heaven. “Do not return to interfere with our lives, do not come back (as a ghost) to disturb your children and grandchildren. Let our relationship with you be finished from today”.
When they have talked modestly like this, then the fire is lit and everything burns up, after which they return home to do what they want. Only oneself will be alone and solitary. If the body is discarded on open ground, then only vultures and bad dogs will eat it, until nothing remains. Then where can one say that one exists?
This is the truth of the thing which we grasp hold of and cling to; it is not oneself. One’s true body is the good and evil which one does and which is followed by the appropriate results. This is like one’s shadow which cannot become separate from oneself, so that in whatever way one moves, it follows suit. Therefore one should learn to restrain oneself and develop what is good. One should not be slow to develop the practice of generosity, morality and meditation (Bhavana) , for these practices are undoubtedly the path to the good.
Summarising the steps of the path which one should make haste to follow : (a) Do not stray from the path of virtue. (b) Do not deal in corruption. (c) Do not seek to do dangerous things. (d) Do not intentionally do wrong. (e) Do not think evil.
Think of your body as being like a boat, in which:
1.Faith (Saddha) is the anchor which may be let down when it is time to rest awhile from the journey.
2. Energy (Viriya) is the oar for rowing the boat.
3.Mindfulness (Sati) is the rudder.
4. Concentrated Absorption (Samadhi) is the hand at the helm which keeps a true course and prevents the boat drifting so that it moves freely and easily across the swiftly flowing river.
5.Wisdom (Panna) is the telescope, enabling you to see the rocks in your path.
6. Knowledge is the eyes and ears which guard the boat, preventing it from coming to harm and capsizing.
7. The arising of laziness is like a dangerous fish which tries to upset the boat.
8. Hatred is like a fierce wind.
9. Ceasing to harm others makes the water calm down.
10. Selfishness (Macchariya) is the large waves.
11. Forbearance and patience (Khanti) disperses the hosts of Mara (the evil one ).
12.Morality (Sila) is the medicine which develops one’s skill.
13. Meditation (Bhavana) is the weapon that strikes the blow that kills the mundane elements of existence, thus in time, ending all life under these conditions. This also ends one’s tendencies of ignorance, one’s defilements (Kilesa) and the taste for craving (Tan& #3642;ha).
No more is there any wandering back and forth between birth and death. Boundless joy, continuous and supreme then arises in Nibbana.
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