English
The movement of the tongue is like the galloping of five horses, and even its extremely slender tip is severed by the sharp blade of the merciless Lord of Death. The joyful laughter of life ceases, and in death, the mouth gapes open, revealing teeth that have lost their beauty. Even if displayed, they only evoke disgust in others. Death alone is not enough; according to the good and bad karma accumulated in this life, one enters the six realms of existence, places of darkness and density. So, what is the meaning of contemplating death and impermanence? First, it becomes the cause for entering the Dharma; second, it becomes the condition for practicing the Dharma; and finally, it becomes the companion for experiencing the clear light at the time of death. In the past, in Rajagriha, there was a householder named Palakirti (Glorious Birth) who lived to be a hundred years old. He asked the Buddha to allow him to be ordained, and the Buddha granted it. Maudgalyayana's son ordained him, and he became proficient in the three pitakas, but weary of impermanence, he prepared to jump into the river. Maudgalyayana's son stopped him and taught him the Dharma, enabling him to attain the state of an Arhat. Therefore, the Buddha said that among all thoughts, the most supreme is the contemplation of impermanence, so one should strive to practice it. This is the content of the second chapter of 'The Precious Key,' a concise commentary on 'The Treasury of Qualities,' which is the key to opening the door to the treasury of merit—'A Drop of Water from the Ocean.'