As has been explained earlier we can say that attachment, worry and sorrow are so powerful that they can affect our mood and permeate our consciousness thus preventing illumination and peace of mind. Our present grief is caused by attachment.
Even if we have attachment, we can develop mindfulness of the Buddha, the Dhamma, the Sangha and death. We envisage that it is impossible to take anything with us even our own body after death. The only thing that will accompany us is the merit. First of all, the chains must be cut. The one around our feet can be cut by donating money to a useful cause. We can give a quarter of our money to charity so that it will be recalled later.
Instead of worrying about our attachment to property, we are worried about our temple. Instead of worrying about our children and grandchildren, we are worried about monks, nuns and Anagarigas or think about the precepts, giving and meditation. We then have two children. The one which is at home is the worldly child and the one at the temple is the spiritual community. Therefore monks call every lay person “Yome.” The monks who are ordained will call anyone who visits the temple whether a man or a woman “Yome.” We also have another tie, which is the attachment to the spiritual community. We have the connection through practising generosity, taking precepts and meditating. These practises can cut some braids, and from three braids only this one will be left. Otherwise, worldly attachment will be too tight to be able to free oneself.
Some people have never been to the temple. They know nothing about the Buddha, the Dhamma and the Sangha. Before they die, if they are reminded to think of the Arahat, they cannot recollect. Some people are preoccupied by their evil deeds. Some thinks about animals! Some reflect on their past actions which worry them. People who have a tendency to perform demeritorious deeds will eventually visualise their previous unskilful actions before death.