Practicing isn’t really difficult. You must resolve to practice. Before practicing, you must have the right objective. The ultimate objective is freedom and cessation from suffering. Freedom from suffering occurs before cessation from suffering. Someone who becomes free of and ceases from suffering at the same time is called a Samasisi. Freedom from suffering is the detachment from Khandha (aggregates). Cessation from suffering occurs when Khanda ceases. Our destination is complete cessation from suffering.
To get there, we must learn about suffering. Suffering is our Khanda (aggregates), or, more precisely, Upadanakkhandha. The Buddha said, “In summary, the Upadanakkhandha of the five aggregates is suffering.” How can Khandha (aggregates) cease? Khandha is Vipaka (the result of Kamma). Past Kamma (actions) yields the current Khandha. So, you cannot eliminate the current Khandha. The Buddha taught us that the practice is to thoroughly know suffering, not to eliminate it.
Satipatthana is a vast and important subject, it is the method of practice
Knowing suffering is knowing your body and mind as they are. Know their true characteristics. To see the truth about the five Khandha, you must develop Nana-dassana (wisdom to perceive) to study them. Nana-dassana is to see with wisdom. The five aggregates. But you must perceive them with wisdom, meaning seeing their true characteristics, which are impermanence, suffering, and non-self. The practice aims to develop the ability to see the truth of physical and abstract phenomena, which are the body and mind. The ultimate goal or objective is freedom and cessation from suffering. To achieve this objective, you must be able to observe suffering, which is your body and mind. To observe your body and mind, you must develop the tools to do so. The important tools are Samma-sati (right mindfulness) and Samma-samadhi (right concentration).
Right Mindfulness is Satipatthana (foundation of mindfulness). If you sufficiently develop Right Mindfulness, Right Concentration will automatically culminate. The mind with Right Stability will see fabrications. Mindfulness recognizes the arising fabrications and sees that they are not the mind. The mind is a separate, stable observer of fabrications. When the mind is separated from fabrications, it becomes merely a stable observer. Once the mind is merely observing, it can see the truth of the body and mind. If your mind isn’t stable, it will meddle with and be lured by fabrications. This prevents you from seeing the truth. It’s like when you fall into a flowing river and move with the water, you can no longer see the objects in the river clearly. But if you are on the shore, you can clearly observe the objects in the river.
So, in order to see the body and mind as they are, you must develop Right Mindfulness and Right Concentration. You develop them by practicing mindfulness. If you practice correctly, Right Concentration will arise easily. So, Satipatthana is a vast and important subject, it is the method of practice, but it is not the objective.
Satipatthana (foundation of mindfulness) is to develop mindfulness and then utilize that mindfulness to observe your physical and abstract phenomena, which are your body and mind. Satipatthana is about Rupa (physical), Vedana (happy, unhappy, or equanimous feelings), and Sankhara (fabrications). Cittanupassana-satipatthana is learning about the mental fabrications that the mind encompasses, like greed, lack of greed, aversion, or lack of aversion. We don’t directly study the mind because it is imperceptible. We learn about the mind’s arising and ceasing through Cetasika (mental factors), like mental happiness, unhappiness, wholesomeness, or unwholesomeness that arise. You can see a wholesome mind arise and cease. You can see the same phenomena with an unwholesome mind. You will see that every mind that arises will cease. If you can practice like this, you will see the truth of the mind.
Kayanupassana-satipatthana (contemplation of the body) allows you to see the truth of the body. By being regularly mindful of the body, you will see that your body is impermanent. At the coarsest level, you see the body’s birth and death. At a finer level, you see each phase of life come and go, like the baby phase that comes and goes. You can no longer ask for your baby-like body back, except for being an old baby, but that is a mental and not a physical state.
You cannot ask for past physical stages. Your body has passed through many stages, from being a baby to a child, from being a child to a teenager, from a teenager to a young adult, from a young adult to middle age, from middle age to being old. After that, you’ll become very old. You’ll lose the ability to take care of yourself at around 90. So, don’t worry. Not many people live to 90. If you can still walk, you can take care of yourself. You see different stages of life arise and cease, with no way to get the previous stages back. This is the middle level of seeing the truth about the body. The coarse level of the truth is to see that once birth has happened, death is certain. The middle level of truth is to see the stages of life passing sequentially, and they cannot be reclaimed. In the end, everything comes to an end.
You can observe the body more delicately. Observe it moment by moment. See the body that’s breathing out arising and ceasing. Do the same for the body that’s breathing in. See the body that’s sitting ceasing. See the arising and ceasing of the body that’s standing, walking, lying down, moving, or staying still. Observe the body this way. It’s not difficult. There are many levels of observation. I am showing you an easy level.
For someone who has attained Jhana (deep absorption), they can observe even more delicately. They don’t see the body as clumps of mass. These clumps consist of physical elements. The mind with a high level of concentration can see that the body consists of earth, water, fire, and wind elements. These elements occupy some location in a physical space called the air element. They see that the body consists merely of elements, and the elements are moving, flowing in and out of the body. In order to see the elements, you need a high level of Samadhi. This is like what I’ve told you before: even a pile of dog poo contains earth, water, fire, and wind elements. These four elements exist in one strand of hair, but it is difficult to perceive. There’s no need to practice this delicately. Observe what you can.
Observing the mind
The Buddha taught Dhamma in many aspects. Some people observe coarse objects because they cannot perceive delicate phenomena. Some people need to observe delicate objects in order to feel fulfilled with the practice. Proper practice objects vary according to one’s temperament. But in the end, after sufficient practice, and regardless of the delicacy of the practice objects, the mind perceives the same thing: every phenomenon is impermanent, suffering, and non-self. So, keep being mindful and continue practicing Satipatthana. You can start practicing by observing the body or the feelings. Some don’t like to observe the body; they can observe the feelings instead. If they feel that observing the body is not sufficiently delicate, they can observe the feelings that arise in the body or in the mind. Aching and itches regularly arise at different parts of the body. You’ll see these bodily feelings arising and ceasing in the body.
Observing this can be difficult since it requires a lot of Samadhi (Concentration). And if you lack Sati (Mindfulness), when an itch occurs, you’ll mindlessly scratch it to make the itch go away. When aching occurs, you’ll mindlessly adjust your posture to tame it, so you will not be able to observe its undesirable characteristics. But with good Samadhi and Sati, when an itch occurs and an urge to scratch arises, you will see that the body, the itching feeling, the urge to scratch, and the observing mind are all distinct objects. The Khandha (aggregates) can separate as a result of observing an itch. Perceive that these objects are not human or animal; they’re merely objects. When you have a delicate mind with sufficient Samadhi and Sati, the act of scratching an itch can lead you to observe all five Khandha. This is a delicate practice, so it is difficult. Practice what you can. There’s no need for such a delicate practice.
Luangpu Dune taught me to observe my mind because I found observing my body bland and confining. After I observed the body for a while, it exploded and became a bright light. I found it dull and uninteresting. It didn’t suit my temperament. So, when Luangpu Dune taught me to observe my mind, I saw the mind was very elaborate and intricate. There are many types of minds. Some are wholesome. Some are unwholesome, and some are neither. The mind can work in many different ways. The mind can perceive various excitations through many different sensual inputs, like seeing, hearing, smelling, tasting, or touching. It can also do mental work, and there are many types of mental work.
First, when the mind that arises at internal senses, like eyes, ears, nose, tongue, or body comes into contact with external objects like visions, sounds, smells, tastes, or bodily contact, that mind ceases. Another mind that acts like a messenger arises and carries the information from this contact into the mind. Once it has delivered the message, it ceases.
Another mind that interprets the message arises. This mind works with Sanna (perception). After memory and perception, good or bad thought arises. Then, another mind assesses the value. After that, another investigates, and yet another judges. After that, the mind that commits a Kamma (action) arises. This is the mind that fabricates good, bad, happy, or unhappy action. Wholesomeness, unwholesomeness, or even enlightenment occur here, not at the external senses; they occur internally at the mind.
Observing the mind was very inspiring. I saw that the mind could perform many functions. It could fall into a slumber. It could wake up from a slumber. It could sense objects through the eyes, ears nose, tongue, body, and mind. And I could not choose which sensory input it focused on. There was a mind that chose which sensory input to perceive. Once the sensory input came into contact with the external object, the messenger sent the signal to the mind. There was an interpretation and assessment, which gave rise to wholesomeness or unwholesomeness. Kamma (action) was committed here. Once Kamma was done, it would be ingrained in the mind. The mind would then fall into a slumber again. I found observing all of this very inspiring. I had lived with my mind all my life, but I could not have seen all of this before.
I’ve seen the body as non-self for a long time. How can you see this? Sometimes, when you practice sitting meditation, the body disappears, and only the mind remains. Once you leave the meditation and the body returns, you will know that the body isn’t self. The body and the mind are separate entities. If you have practiced up to a point where the body disappears and only the mind remains, the body and mind will always be separated for life without any effort. This was stimulating for me. Observing the mind is satisfying for me. Some masters like to observe the body. Some like to observe feelings. I like to observe the mind. There’s no need to be like me. Everyone has their own way. The mind is very agile and intricate.
When I went to submit my first homework after learning how to observe the mind from Luangpu, I told him I could now observe my mind. He asked me what the mind is like. I said the mind is very intricate, and it can perform many functions. It can be wholesome, unwholesome, or neutral. The scripture says the mind can perform 14 different functions. This wasn’t my observation skill, but I read the scripture after some practice and made a comparison. The scripture describes this impressively. So, I found observing the mind engaging.
Before I started cultivating wisdom by observing the mind, I was only meditating and focusing outwardly. I couldn’t observe my own mind. I was focusing on spirits and other nonsense things. Did I really see them? I did, but were the things I saw real? I didn’t know. The mind could trick you by fabricating mental visions. So, after some meditation, some people claim they can see their past lives. They really can recall, but whether what they recall is true is unsure. The mind’s impurities can mislead you into false mental visions. Real visions rarely show up. So, don’t believe them. See what’s currently real. There’s no need to observe what is in the past.
When someone berates you and your mind gets angry, observe the mind and see the anger. This is more useful than knowing that you were a Naga (giant snake) in one of your past lives. Seeing the past is nonsense. The present is the most important. The physical and mental phenomena exist in the present, not in the past. The past is already gone. The body that was breathing out and in earlier has already vanished. It cannot be reclaimed. The truth is in the present.
The Practice may begin with observing the body, feelings, or the mind
So, in order to see the truth about the physical and mental phenomena, you need to observe them in the present. Seeing the past or the future is fruitless. The mind can be hallucinating. What good does the vision do for you? If you were once a king, but you’re not one now, how useful is this knowledge?
But if you’re truly capable of recalling the past and do so, seeing past lives will let you see nothing but suffering. With every birth, you suffer. You suffer because of illness, aging, death, parting from things you hold dear, encountering things that you dislike, and having your cravings unfulfilled. These sufferings can manifest as lamenting, mourning, and tears. The Buddha said that all the tears you have shed in your past lives are more abundant than the water in the oceans. If you recall past lives as a Buddhist, you won’t be recalling how skillful or righteous you were, but you will see the suffering that has accumulated. There was nothing good. Seeing it induces exhaustion from births.
There was a master named Luangpor Kim. He was at Wat Pa Dong Khu. He was Luangpu Dune’s disciple. He passed away shortly after Luangpu Dune did. Luangpor Kim told me why he spent his life in monkhood: he could see his past lives. His recollection was touching. He recalled that he was once a cow. His owner took him to a sunny, grassy field. He tied the cow to a pole so it could walk around and eat grass near the pole.
The cow’s owner had some business and thought he would return shortly, but the business took much longer than he thought. The cow hadn’t had any water since that morning, and it only had dry grass. The more the cow chewed on the grass, the thirstier it became. The cow was anxious that the owner hadn’t returned. When someone else walked by, the cow was happy, as it thought that that person must have known that it was thirsty. So, the cow jumped and danced with joy. That person thought that the cow must have been rabid because it was foaming at the mouth, so they ran away. No one gave the cow water until the owner returned in the late afternoon.
Luangpor Kim told me that this recollection was purely suffering. He was completely fed up and determined not to be born anymore. So, when he entered monkhood, he never thought about leaving. He was ready for the fight for liberation because past lives contained nothing but suffering. Apart from suffering, nothing arises. Apart from suffering, nothing persists. Apart from suffering, nothing ceases. If you are to recall your past lives, recall them this way. It is very beneficial. Other types of recollection are useless and make you more immersed in worldly matters. Some of us practice and can recall our spouses from past lives. That kind of recollection makes you more attached to the world instead of letting go.
When you practice, carefully observe. You can start by observing the body. You can also start with the object you’re skillful at observing, be it the body, feelings, or mental fabrications. But Dhammanupassana (contemplation of Dhamma) is very delicate, and I don’t recommend starting there, as practicing it can lead to a restless mind. The ultimate section in Dhammanupassana is Sacca-pabba, in which the Buddha taught about the Noble Truths, also explained as Paticcasamuppada (dependent origination). Some try to practice by observing dependent origination while they still cannot observe coarse phenomena. This is impossible. They won’t see dependent origination; they can only imagine it. They think and speak about dependent origination, but their minds cannot see it. This is useless. They gain nothing but disorganized memories in their brains.
Keep practicing. You can start by observing the body, feelings, or the mind. Eventually, everyone’s practice converges to seeing dependent origination, which is the Noble Truths. This is because without thoroughly knowing the Noble Truths, the practice is still not complete; the apprentice still doesn’t thoroughly know suffering. So, you can start by observing the body, and then you will see suffering. You can accomplish the same thing by observing the feelings or mental fabrications. Seeing suffering is the same as seeing Dhamma. Once you thoroughly know the truth, you’ll see that the body, feelings, mental fabrications, and Dhamma are nothing but suffering. They are all impermanent, suffering, and uncontrollable. Once the mind thoroughly sees this, the mind will let go. Once you thoroughly know suffering, the cause of suffering will be eradicated, and Nibbana (the Cessation of Suffering) will become apparent.
When letting go happens, Nibbana (Nirvana) will appear. Nibbana isn’t paradise. That explanation is to lure weak ones to practice. Nibbana isn’t a world or a realm. Nibbana is the state of being free from cravings and desires. Once the mind is free from cravings and desires, it is free from attachment. This is because attachment is the result of strong cravings. Once attachment ceases, intention ceases. Intention is Kamma (Action) or Bhava (Existence). Once there’s no intention, the mind won’t cling to any external or internal senses, nor will it cling to itself.
The mind that doesn’t cling to eyes, ears, nose, tongue, body, or itself doesn’t have Jati (birth). Jati is the acquisition of eyes, ears, nose, tongue, body, and the mind. The senses that can be let go of more easily are the eyes, ears, nose, tongue, and body. An Anagami (a Non-returner, an almost fully enlightened one) has let go of these external senses. But only an Arahant (a fully enlightened one) can permanently let go of the mind. If you let them go and pick them up again, then you’re not fully enlightened. You need to practice more. With complete understanding, the mind knows that Jati (birth), eyes, ears, nose, tongue, body, and the mind are nothing else but suffering. Clinging to them means that there is still Jati and that gives rise to suffering. This is because clinging means coming into contact with suffering. If you cradle a cobra, it will bite you.
Keep practicing. You can begin by observing the body, feelings, or the mind. Eventually, you will practice Dhammanupassana-satipatthana (Contemplation of Dhamma). The ultimate practice is seeing Ariya-sacca (the Noble Truths). The Noble Truths are very delicate and subtle, as is Paṭiccasamuppada (dependent origination). Phra Ananda (the Buddha’s personal attendant) had exceptional memory and wisdom. He could remember all the Buddha’s teachings. When Phra Ananda was just a Sotapanna (a Stream-enterer, one who attained the first level of enlightenment), he told the Buddha that many people said dependent origination is very intricate, but it seemed simple to him. The Buddha told him, “Do not say that, Ananda. Dependent origination is very deep. Without thorough understanding, one cannot be free from the cycles of rebirths.” If the Buddha said it is very deep, it definitely isn’t simple.
When you first practice, you will see the middle part of dependent origination. You start with already having eyes, ears, nose, tongue, body, and mind. Phassa (contact) between your senses and external objects is easy to observe. Contact gives rise to Vedana (feelings). Feelings give rise to Tanha (desires). Desires give rise to Upadana (clinging). These steps can still be observed. Clinging gives rise to Bhava (existence/becoming), which gives rise to Jati (birth). These steps are difficult to see. I used to wonder why I picked up the mind again after I could just let it go. The letting go and picking up seemed to recur. Picking up the mind is Jati (birth). Why is it so? Because there is an intention, which leads to action and Bhava (becoming). Kamma (action) is becoming. Intention is Kamma. It was the greed to practice. The intention to observe phenomena gives rise to becoming. The mind then picks itself up to contemplate and won’t let itself go. This is difficult to observe.
The middle part (of dependent origination) is observable by beginners, but the last part is difficult. Seeing Bhava (becoming) and seeing Jati (birth), which eventually leads to Dukha (suffering), is easy to say but hard to truly observe. The first part is even harder to see than the last part: Avijja (ignorance) gives rise to Sankhara (formations). Sankhara gives rise to Vinnana (consciousness). Consciousness gives rise to Nama-Rupa (name-and-form, or abstract and physical). This is difficult to see, especially Avijja (ignorance). One must observe until one sees what gives rise to Avijja. Asava (mental intoxication) gives rise to Avijja. What gives rise to Asava? Avijja does. Avijja and Asava mutually feed each other.
While practicing, when the enlightenment process finished and the mind leave deep absorption. You’ll see that if the enlightenment isn’t the final one, Asava (mental intoxication) will re-embalm the mind. This is like looking at a clearwater pond whose surface is fully covered with duckweed. When you throw a big object into the pond, the duckweed parts briefly and quickly cover the entire surface again. This is how Asava works. It persistently embalms the mind. If you cannot observe it, the next rebirth is certain because compositions haven’t ceased. So, Dhamma, especially the Noble Truths or dependent origination, isn’t for idle talk. Observe what you can, but directly observing the Noble Truths is beyond our capability. I have heard of only one person who attained full enlightenment by directly observing the Noble Truths. That was Prince Siddhartha, the Buddha.
Satipatthana is the direct path, the one and only path
Prince Siddhattha practiced Samatha (concentration) with Anapanasati (mindfulness of breathing) until his mind reached the fourth Jhana (deep absorption). The mind needed the fourth Jhana to achieve full equanimity. His knowing mind had arisen since he reached the second Jhana, but equanimity became prominent in the fourth Jhana. He then inclined the mind towards Nana-dasana (vision of truth or vision through wisdom). Nana-dasana is seeing reality with wisdom. It is not imagination. What did he see? He saw what exists that allows Dukha (suffering) to exist. He truly saw the phenomena. He wasn’t imagining.
Some of the later generations argued that the Buddha did not practice Vipassana (insight) nor Satipatthana (foundation of mindfulness); he could contemplate and come up with the Truths. I disagree. The Buddha said Satipatthana is the direct path, the one and only path. He didn’t say that there is a special way just for a Buddha. Some people who cannot see phenomena hold this view. The Buddha really saw the phenomena. To see them as he did isn’t an easy task. So, we start from what we can observe. The body is easy to observe. Observe it regularly. Right now, it is sitting, do you know so? When I point this out to you, you can observe it. See?
At first, your mind was entertained by listening to Dhamma. It was exciting and noteworthy, but you forgot to observe your body and mind. When I told you to observe the body that’s sitting, you could immediately see it. Did you need to make the mind still first to know this? You didn’t need to do anything except pay attention. This is called Manasikara (attention). When you have the attention to observe the body, the body can be immediately observed. If you pay attention to observe your feelings, you will see whether you’re feeling happy or unhappy. This is called having Manasikara. You can also observe whether the mind is wholesome or unwholesome. This isn’t complicated. Just pay attention, and you can immediately know.
When the body is sitting, know that the body is sitting. When you need to observe the body that’s breathing out or in, just pay attention and be mindful. Can you do so? Can you tell whether you’re currently breathing out or in? Is it hard? No, it’s not. When someone is speaking, are they breathing out or in? Breathing out. Try speaking while breathing in, and you will see that you cannot do it. You’ve been making sounds since you were a baby, but did you know that to make a vocal sound, you do not breathe in?
When you’re swallowing something, are you breathing in or out? If you breathe while swallowing, you will choke. You should learn about your body. You might think you know everything about it, but actually, you may not know much. You may not even know what your current physical action is. So, try to observe your body. See when it moves, stays still, breathes out, or breathes in. Observe this with a normal mind. It can be done. Some people practice all four Satipatthana sequentially – observing the body, feelings, the mind, and Dhamma.
There is a practice called the 16 steps of Anapanasati (mindfulness of breathing). This full version covers studying the body, feelings, the mind, and Dhamma. This practice may be suitable for some people, but not everyone. For most people, observing the body alone can lead to understanding the Dhamma, observing the mind can lead to understanding the Dhamma, or observing feelings can lead to understanding the Dhamma. But some people feel that it is not enough, so they observe the body – for example, breathing in and out while being aware of the body breathing. When the mind begins to calm while observing the breathing body, happiness or joy may arise, knowing that happiness has arisen is Vedananupassana (contemplation of feelings). When happiness appears, and the mind feels pleased or delighted, noticing this state is Cittanupassana (contemplation of the mind). Then, one sees all phenomena – satisfaction or delight arises and passes away, this is Dhammanupassana. Seeing the nature of phenomena – all things arise, persist for a while, and then ceases –is seeing the Dhamma.
Some people need to practice in sequence like this, but most don’t. Pick the one that’s suitable for you. With it, you will attain the same Dhamma, purity, and liberation.
One layperson came by the day before yesterday. He said he has been listening to my teachings for a long time. He said my earlier teachings were simple and easy to understand. He asked why my later teachings are more difficult. I told him these teachings are meant to be left behind. One day, students who now learn simple things will need these teachings. This is similar to what Luangpu Dune taught me before he passed. He told me, “When you find the knower, destroy it. When you find the mind, destroy it. Only then will you reach true purity.” He left that teaching behind for me.
Truly delicate Dhamma isn’t normally taught. Most masters don’t teach it, saying teaching it is fruitless. It is like pouring water down a dog’s back. You can pour water down a dog’s back, but the dog can shake off all the water in a very short time. It takes longer to pour all that water down the dog’s back. I understand their view, but some dogs are very clever and can be developed into skillful ones. They can transform themselves. At first, everyone is unrefined, as we come from being animals or beings in hell. We then developed into healthy humans with all 32 characteristics. We’re free from disabilities that prevent us from practicing Dhamma. In contrast, some people have impaired brains and cannot comprehend or practice Dhamma.
Being a fully able human means you have sufficient Punna (merit). You’ve got well-developed Khandha (aggregates). Use this Khandha to develop further by studying Dhamma. At first, it may feel very difficult. This is true for everyone. Keep practicing and it will get easier. When you’re starting out, you need to observe an unhappy feeling for days before it disappears. But after development, it can disappear after a minute or two of observation. With even better skills, when an unhappy feeling arises and you become mindful of it, that feeling immediately ceases. This development depends on your skills from practice.
Keep practicing. Be mindful of the body and the mind. With regular practice, you will become skillful one day. If you keep putting off practice, you’ll remain unskilled or get even worse. The mind has a natural tendency to decline. If you’re not diligent in this life, the practice will be harder in the next. So, start now. Don’t let the mind descend to Avici (the deepest hell). Getting back up here again won’t be easy.
So, start practicing today. If you have accumulated enough good qualities and merits, enlightenment in this life is possible. If you attain the path and fruition, achieve Sotapanna (the first level of enlightenment), you’re safe. If you attain a higher level of enlightenment, that’s even better. Attaining Sotapanna is incomparably beneficial. Practice regularly. If you don’t attain enlightenment in this life, don’t be disheartened. Keep practicing. It will be easier in the next life. People who attained enlightenment easily have practiced a lot and didn’t give up.
Some people think being in monkhood can lead to quicker enlightenment but find this to be untrue. Some have been in monkhood for 10 to 20 years and have lost patience in their practice. They think enlightenment is beyond reach. If you have that attitude, it will be beyond reach. But if you aim to regularly practice because it is the best use of your time, you will be mindful of the body and the mind in the present. Whether you attain enlightenment or not doesn’t matter. Being enlightened is the work of the mind, not yours. Remember: the mind isn’t self. Your duty is to develop mindfulness and wisdom in the present. The result will be proportionate to the input. Feeling disheartened about the lack of progress is self-destructive.
This applies to both monks and laypeople. After some period of practice, they become hopeless and give up. This bad habit leads to endless rebirths. You need to be courageous. You must fight. You must be strong. Whether you get results or not doesn’t matter. All you need to do is to be mindful of the body and the mind in the present. When the right time comes, the results will come. If you have enough good qualities, you will attain some result in this life. If not, you will continue practicing in your next life. But if you become disheartened and weak in this life, your mind will be even weaker in the next life. The mind tends to descend downwards. So, you must fight and not flee. The enemy is attacking and ready to crush you. This enemy is Maccu-mara (the obstacle that is death). Maccu-mara is ready to kill you. If you don’t practice well, the day you face death will be very difficult and miserable. In the end, nothing remains, and at the moment of death you may also struggle and suffer greatly.
Wat Suansantidham
2 June 2024