Yassa’s conversion, along with his friends, was a result of the good deeds they performed in a previous life. In that life, they were volunteers dedicated to providing free cremation services to the poor.

During this time, Yassa began to realize that the human body is not inherently attractive, especially given its unpleasant smells and internal organs. He shared this perspective with his friends, and they came to the same conclusion.

This realization made a lasting impression on Yassa. Later, it manifested as a sense of loathing when he saw his sleeping entertainers lying in disarray.

Why is it that Buddhist practices often seem obsessed with death? Why is the act of cremating the dead considered so meritorious?

The Buddhist Concept of Merit and Nirvana

When modern Buddhists talk about merit, we often define it as good karma that will lead to material gains like wealth, good health, fame, a happy family, or a good career. Most of us aren’t even thinking about Nirvana, or ultimate happiness; instead, we’re fixated on temporary, transient happiness.

Yassa’s merit, however, resulted in a mental state that was ready to loosen its grip on the physical body, also known as “Form” or Rupa.

For most of us, we’re conditioned to believe that our bodies are a core part of our unique identity. We see them as precious and beautiful. We strongly identify with our physical selves, including our appearance, limitations, and flaws. We’re especially captivated by our sensory experiences—what we see, smell, taste, touch, and think.

Loosening the Grip of Self-Identification

Yassa, in contrast, had a mind already inclined to let go of physical constraints. He had planted a seed in his mind to be freed from the identity of self. Therefore, when the Buddha preached to him, his mind was capable of breaking the chains that bound him to a sense of self. This propelled his mind toward freedom from a fixated identity.

In his past life, Yassa provided a community service by cremating corpses for free, as decomposing bodies pose a health hazard. He didn’t know that this act would plant a seed for his future liberation.

For us, we can begin with a simple contemplation practice to loosen our attachment to a sense of self, especially to our physical bodies. Thanks to science and biology classes, we’re equipped with knowledge about how our internal organs look. Yet most of us file this away as mere information and don’t genuinely “believe” that our bodies are like that. Our sense of self is limited to the reflection we see in the mirror.

The idea of stripping away our skin to see raw muscles, tendons, blood, bile, urine, and excreta is often considered a horror movie—a monster we don’t identify with.

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But the reality is, that’s what we’re made of. During contemplation, we must face this truth and come to the understanding that our attractiveness is only skin deep. The goal is to lessen our self-adoration of our physical bodies.

Striking a Middle Path

However, we must be careful not to develop a hatred for our bodies. Our bodies and our lives are precious because they are a platform for us to achieve true liberation. Without this human life and body, we would not have the opportunity to be freed from Samsara (the cycle of death and rebirth).

Moreover, the Buddha had taught that not only do we need to be freed from the mental inclination to desire or want, we also need to be freed from the desire to eliminate.

Therefore, it’s crucial to strike a balanced middle path. We should recognize that our human existence is a precious tool without becoming infatuated with it. Our minds should not be “locked” into the process of self-identification. Nor should we develop a sense of self-harm.

As can be seen here, an enlightened mind is balanced and at its prime. Avoiding extremes.

May all be well and happy.