For people like us, whenever we wish to make merit, pay respects to the Buddha, or receive the precepts, we must first chant the Namo Tassa [Homage to the Blessed One].
Do you know what the meaning of this is?
Its true meaning is to recollect our father and mother. This is because our physical bodies—our sankhara—were given to us by our parents.
The syllable Na represents water, and the syllable Mo represents earth. These are the physical elements of our father and mother: the earth element and the water element. Within our physical bodies, everything is derived from them. The father’s element [earth] constitutes twenty parts of this body, and the mother’s element [water] constitutes twelve parts. As for the wind and fire elements, they are environmental elements that enter the body later on to sustain life.
Before we do anything, we must therefore first pay respects to and recollect our father and mother. Every act of bowing, everything we do, every act of making merit or giving charity (dana) is done using this physical body inherited from our parents. It is a legacy passed down directly from them to us. What we do now is build upon this inheritance. We use it to perform all kinds of goodness—to keep the precepts (sila), to practice generosity (dana), and to cultivate meditation (bhavana). We use this body to practice, and in doing so, our parents share in our merits. They receive half of the merit we make.
Indeed, we must never forget the profound gratitude we owe to our father and mother. The greatest wealth they have bestowed upon us is this very body, this physical form. We use it to earn a living, we use it to bow and pay respects, and we use it to cultivate every form of goodness. Do not forget their grace. Whosoever holds gratitude for their father and mother deep in their heart will always prosper and flourish in life. Have firm confidence in this truth.
Every good deed you perform is your own doing. Merit and virtue (punya-kusala) are immaterial (namadhamma), and the mind (citta) is also immaterial. They have no physical shape or form, yet they truly exist. It is just like the wind—we cannot see it, but we know it is there. The mind is the same, and wisdom and intelligence are the same; they are invisible, yet they are real. Every good deed we perform gathers and stores in one single place: the heart.
The heart is the vessel. It receives and holds everything. When it comes to mindfulness (sati), wisdom (panna), and knowledge, you must filter what enters. Whatever is good, pack it and store it within your heart. As for evil, make every effort not to let it enter. By doing this, your mind will grow and flourish.
In truth, we are all like merchants. The starting capital we receive by being born as human beings is exceptionally high. Why? Because as humans, we have the capacity to do whatever we set our minds to. Do not be lazy in making an honest living; if you work diligently, you will never starve or face dire hardship. Furthermore, you can also use this life to gather merit and virtue, just as you are doing here today by coming together to do good.
This goodness is the food for our hearts. Physical food—rice, water, and nourishment—sustains our physical bodies. But the food that sustains our hearts is merit and virtue. When we feed our hearts with goodness, we feel happy and deeply confident. A person rich in merit and virtue finds happiness wherever they go. They are happy while living, they are happy when they die, and heaven is their sure destination.
Can we do this? Yes, as human beings, every single one of us can do it. Never think that you cannot. The Buddha was a human being just like us. The Arahants [enlightened disciples] were also human beings. We, too, are human beings. Why should we not be able to do it?
We must ask ourselves: What were we born for? What do we live for? Do we simply exist day by day, merely waiting for the day we die? The valuable things in life are far greater than that. Therefore, do not be negligent or heedless. Be intentional, and set your heart on creating merit and cultivating virtue.
We are like travelers on a long journey. A traveler must carry provisions and resources. Merit and virtue are exactly like that—they are our provisions for the journey. As we wander through various realms of existence, we must rely entirely on these provisions. If a person has accumulated merit and virtue, they will find happiness wherever they end up. It is just like having money and gold; wherever you go, your life is comfortable and convenient. But if you have nothing, you will suffer. Whom will you depend on then?
Attahi attano natho—Self is the refuge of self. In the end, we must rely on ourselves.
No matter how much material wealth and money you have, it can only accompany you as far as the hospital doors. No matter how much your relatives and loved ones cherish you, they can only send you as far as the edge of your grave. But your merit and virtue will accompany you all the way to your ultimate destination. They follow you everywhere, always. Merit and virtue are of supreme importance. They are your refuge, your sanctuary, and your anchor.
Therefore, now that you have this precious opportunity, do not let it slip through your fingers. Practice with determination. Our lives are not long; they grow shorter with each passing day. Soon, this opportunity will be gone. While we still have breath in us, hurry and practice. Once our breath stops, everything in this worldly life ends. It finishes right here.
But the mind does not end here. It will go on to create a new state of existence and a new birth. The mind has no cemetery; it does not die like this physical body. It travels on to take birth here and there, across various realms of existence. If the mind is carrying merit and virtue, it will go to a good realm. But if it has nothing, it will suffer immensely. Those who have no merit or virtue are reborn in the four lower realms of suffering: as animals, hungry ghosts (petas), angry demons (asuras), or in hell. All of these births originate from the human state—from humans who refused to do good, who did not believe in the law of kamma, and who did not believe in the reality of sin and merit. That is where they go.
But for all of you sitting here today, you believe in the reality of sin and merit. You believe in the power of virtue. Because of this, you do not dare to commit evil. You do not have to fear falling into the fires of hell; heaven is your destined path.
Therefore, Luang Por wishes to rejoice in the faith and merit (Anumodhana) of all of you. Keep your hearts firm and determined. Do not be heedless. Cultivate every form of goodness. We practice giving (dana), we preserve our precepts (sila), and we cultivate meditation (bhavana). If these three pillars are complete in your life, there is absolutely no need to worry. We will all certainly go to a good destination.
With generosity, morality, and meditation, your path is clear. Those who practice generosity will never suffer from starvation or lack in any future birth. Those who keep the precepts will enjoy a long life, free from illness and danger, filled with peace. Those who cultivate meditation will possess sharp mindfulness and wisdom; wherever they go, they will live happily, clearly knowing right from wrong. All of this is entirely our own doing. We must do it ourselves. Do not be heedless.
We are travelers. Set your sights high. Aim for the heavenly realms and for Nibbana. Do not aim merely for worldly, human possessions. This human realm is the center, the crossroads. Everything originates from right here. Going to heaven, going to the high Brahma realms, or attaining Nibbana—it all begins with us sitting right here. A person with merit and virtue will travel to a high and fitting realm of existence. This human realm is the central axis that divides and distributes beings according to their actions.
For all of you, there is no need to worry. You are already doing wonderfully. Luang Por rejoices in your goodness. May everyone remain resolute and mindful. (May you receive the blessings...)