Chapter 13: Meditation Practice
Phra Ra-jsuddhin~a -nฺamangala
6th May 1995
May the blessing be with Buddhist communion, both ordained and laity.
Today is the Buddhist holy day. It is uposatha day, the day when we come together to search for a monk in our mind. Once the monk is found, the mind is excellent and cool. The ‘monk’ in this case means morality, meditation and wisdom.
Meditation practice is done in search of this ‘monk’, assigned to your body and mind. You want to be happy and prosperous in life. If you do not practise meditation you will not encounter the genuine monk. You will only meet imitated monk wearing yellow robes, not our kind of monk. When you have a monk assigned permanently to your mind, you will only have loving-kindness, well-wish and sympathy toward each other. Congratulate the merit makers. Be indifferent to all kinds of defilement, that is, upekkha bhavana (practice on even mindedness). It is not being indifferent to merit maker as well as evil doer. That is a wrong upekkha (neutrality).
Today, I will explain so that you understand what you get from meditation practice and where you find the ‘monk’. Can meditation practice expiate your karma? Will meditation practice look for a new karma further? If you can really practise meditation, your karma will come to an end. Please carry on listening.
Dear righteous people, what do you want from making an endeavour to come here? What is your objective? I have asked many groups. But they could not find the correct answer. If you say practising meditation to go to heaven or attain Nibbana, that is too high a reach.
When you go to observe the Eight Precepts, you sit together listening to several resource persons giving lecture all day long until eyelids get heavy. Listen until you doze off. Will you get anything? So, you become a person who knows a lot. But it is a pity you do not really know.
There are plenty of people who know a lot. They recognize the topic that you talk about. They have heard about this and that insight level. But they do not have even one insight level themselves. This is called knowing a lot, not really know.
If you want to really know, you have to practise. If you want to remember you have to memorize. When you know clearly in your mind, having mindfulness and clear consciousness to control your mind all the time, is really know.
Meditation practice requires sincerity. It wants to know if we are the real thing. We always take our own side that we are good. No one say that he is bad. We can know this from meditation practice.
If you only come to listen to lectures without practice, you hear them talk about the sixteenth level of insight meditation and the sixth stage of walking meditation, then you know too much on that part. But you do not really know enough to correct your karma. There are plenty of fruits of karma in you. You will never know what karma from previous existence will come to call for you now, if you just listen to lectures only.
Meditation practice according to the Four Foundations of Mindfulness which is the Buddha’s Only Way, is rarely taught. Meditation practice requires the practising of the Eightfold Path. That is practising morality, meditation and wisdom that we are doing now. Then look for the cause of karma, which is suffering. We will then find aniccam. (impermanence), dukkham. (state of suffering) and anatta- (soullessness), which is the Four Noble Truths.
Once suffering arises, we can identify it’s cause. Then we will end suffering at its cause. We have to go right to the point. Metaphorically, for your better understanding, it is like scratching at the itching point.
Once we have found the ‘monk’, we will be hardworking in study and job. We will be zealous to create merit. You will not persecute money or asset. You will not cheat or pinch at all, because the monk in your mind causes the light.
You have come to look for facts of life, what would you like? You would like the truth and endurance in order to cultivate your mind to have wisdom. This is to solve your future problem.
Dear brethrens, wherever you go, do not let your mouth lead you. Let your eyes, ears, nose mindfulness lead you. Wherever you go, do not be quick with your mouth. Do not be easily led. Do not rekindle old stories. Do not brood over other’s business. Do the right action in the present moment. The Buddha asked you to concentrate in the present. Future is not certain. So, do not grasp firmly lest you will be disappointed and sorry for all your life. No one can help you then. This is an important objective.
Meditation practice requires that it arises from your own mind. It is not listening to the sermon or lecture that makes you become a good person. That is impossible. Being lacked of moral principle and life activity, how can you change your own behaviour? If behaviour cannot be changed, neither state nor habit can. So, your mind stays the same, may be even worse. This is the important point of meditation practice.
It does not mean that you come to sit in order to go to heaven and attain Nibba-na. When you come to offer Sanghada-na you wish to go to this and that level of heaven. According to the sermon, preachers paint a beautiful picture. Making a bit of merit can go to 7 – 8 levels of heaven. Offer a little bit can go to heaven. That is not true. There is no truth in it. If the dirty mind leads you to commit a sin or you cannot solve the problem, then how can a bit of donation can take you to heaven?
Some groups come to be trained here. Resource person gives lecture all day long. Trainees do not know how to do walking meditation or anything. Will you obtain the real thing? You just get the falsified thing because you cannot practise. How can you get the real thing then?
Dhamma practice must be used for the whole life. You have to look for peace, like what I use to say that you have to find three ‘wats’ (measures) when you enter the ‘wat’ (temple). It is not because you have come to sit quietly in this Hall, in Wat Ambavana that makes you a good person. How can you be good if you have not practised dhamma at all? You cannot be good even if you listen to a hundred monks. When they preach, you listen just like that. But you do not follow the sermon content because you do not know how to practise. You cannot get hold of the point. You do not even know what life is. So, what else would you like? You probably do not get anything with you. You will be disappointed with Wat Ambavana, regretfully.
The practice has to be done on the basic principle of morality, meditation and wisdom, which are the Eightfold Path. When suffering arises it has to be dealt with on the principle of the Four Noble Truths. Correct where suffering arises. Solve the major cause not the minor factor. Most of us like to solve the minor factor.
It is like you plant a tree. You have never watered the root, you water the tree top hoping that it has flower quickly in order to bear fruits for you to eat. That is wrong. You should water the root first in order that the root draws water in to feed the top. That will be correct.
One moral conduct that we have been taught is, meditation practice via the Only Way which is based on the Four Foundations of Mindfulness.
Kayanupassana-satipat.t.hana (Body contemplation). Whether the body stands, walks, sits, lies down, turns left, looks right, curls or stretches, use mindfulness and morality to control the mind, in order that the body has clear consciousness in moving. Set the mindfulness on every posture. This is morality assigned permanently to the body. This is the ‘monk’. Clear-consciousness can inform us that we have just spoiled the social etiquette, for example. Mindfulness reminds us to be prepared. Clear-consciousness is properness. You will know for yourself if it is proper to put this there or to sit here. That is practising dhamma correctly.
It is not practising sitting meditation to see the Buddha, this or that. Just in case you say, “I have come to practise at Wat Ambavana for seven days, I have seen nothing.” There is no requirement to see anything. But there is a requirement that you see your own defilement how much you have. People do not know how much defilement they have. They know that this person is good. That person is bad. But how is yourself?
Meditation practice is there so that you realize yourself. There is no need to look at other. That is why you have to contemplate ‘perceiving…thus’. Perceive with wisdom. Look at yourself. Contemplate ‘knowing… thus’ at the chest bone. Know what you have. What is a technical problem in your life? You must look at this point, not at others.
According to what I have observed for many years, no one wants to solve his own problem in life. Many have created more problems, created troubles to children, created confusion to spouses or created disaster to parents. That is not according to the way in the Buddha’s teaching. The Buddha taught us to solve problems and get rid of suffering. But we have created even more sufferings and problems, created chaos for yourself and troubles for children. Some even cause a quarrel among children for sharing of wealth.
What I have explained, I summarize in a short verse as follows.
Good parents create merits as example for children and do the right things as example for grandchildren.
Good parents love children in a correct way by doing good for them to see.
These are all meditation, not a non-meditation matter at all.
Parents without meditation, without morality, meditation and wisdom will only commit bad things as example for children, or do wrong things as example for grandchildren. They also love their children in a wrong way by doing bad things for the children to see.
For example, parents quarrel in front of children for them to see and hear. Father drinks in the eyes of children. Mother gambles in the eyes of children. Father and mother fight like they are killing each other. Children can remember that. Is this the law of karma?
All audience, use a little thought while listening. I am not giving you knowledge. If you can train your mind, you will agree a hundred per cent with the dhamma that I have explained. Father has mindfulness. Mother has mindfulness and clear-consciousness. Every child will be good because parents do not set bad example.
Loving your cow, tie it.
Loving your child, beat him.
Loving to be rich, perform the trade.
Loving your face, think. Loving your friend, warn him.
If you love your cow, tie it lest it is lost and you will regret.
If you love your child, beat him. There are two types of beating. One is physical punishment. The other is an abstract metaphor. When you set an example for a child, it is like you shape them by beating in a mould. For example, if you want your child to chant and pay homage to the Buddha image, there is no need to force him. Father as well as mother chant every day, the baby will crawl to you. When you meet a monk, you pay obeisance. Pay homage to the Buddha image. Salute the senior person. This is clear. Parents are the mould for children. Beat children in a mould by setting example. You have to beat your child like this.
This is like a potter. Put a lump of clay on the wheel and push the pedal. Then beat the clay into beautiful pot, large or small. Beating into shape is similar to this.
Some has no dhamma at all. Give loving-kindness to children, yet mixed with anger. Beating the child during the meal makes him sad. Father beats him until there is a cut on his head. Mother slaps him until he has gone temporarily deaf. The son is then in a disordred state, thinking that parents do not love him. So, he runs away. If he is unlucky enough to meet delinquent friend he can take to drugs. Children of this generation do not love parents because parents have not paid attention to them. Parents send them to school without following up on them anymore. If parents are good, radiate loving-kindness to children, they will meet the sage. Children are good because of the law of karma from their parents’ deeds.
If parents want their children to chant, pay homage to the Buddha image and become good, they should do it first. The children are small. They are in copying age. They do not know anything much. But they remember what they have been taught. Teach them to pronounce first. Children do not know the benefit of chanting. Can parents be the mould to teach children like this? Parents are the leader of their children. Yet they have to follow up on them. I leave this with you. There has a profound meaning in terms of meditation as well.
On Buddhist holy day, can we come to restrain our mind for a day? There is no need to ferret other’s business to chat about. You have suffering of your own. Why are you taking in the miscellaneous suffering for? Being born is suffering. Being old is suffering. Minor or major illness is also suffering. Why are you taking other’s suffering into your head for? This is meditation.
A person who has attained meditation will solve his own suffering. When there is suffering, you are anxious like your heart is burned. After coming to practise meditation, the anxiety is gone. The mind is at ease. The best of wisdom arises so that you can use it for problem solving in every direction. This is meditation.
If you do not believe and do not practise, it is all right. It is a pity for your life. What is your age group at present? The sun never stays in the same point of the sky, whether it be dawn, late morning, afternoon or evening. We cannot stay in the same pint of the sky either. That is, we have to die. Before you die, can you create merit as an example of your children? Do not cause a problem that will make your children fight against each other. Whatever you have, share it proportionally.
If you love your children, think of setting them up in life by giving education and training.
So, your children will obtain wisdom and knowledge. They can be good.
All men and women, this is the thing you want most. This is meditation. If you gain meditation, you will rouse your children and rig them to know how to work. You will speak politely to your children and no longer chide them. And you will be a good wife and good housewife without reproaching your husband at all. Husband also appreciates the feeling of his wife without reproaching her either. He will honour her because she has reared many children and looked after the husband well. The wife also sympathizes with husband because he has earned so much money for the family. Anyone who really knows like this has to practise meditation.
Attach mindfulness firmly to Body Contemplation. Contemplate when the body stands, walks, sits or lies down. This is dhamma. Clear-consciousness knows that you are stepping. Do the ‘right stepping thus’, ‘left stepping thus’ slowly. Slow is for speed. When we have already had full mindfulness, it will follow us wherever we run to. Clear-consciousness will realize if we fall on the right or left side. This is dhamma. Dhamma is not in the Hall of Wat Ambavana. Dhamma is with every one of you. Bring it about to use it for your benefit. This is the important point.
Once we have dhamma we are the ‘monk’, having system order and full of discipline. Whatever you do, you have plan and method, taking measures and consideration. This is meditation.
‘Standing…thus’. Set your mindfulness well. It has to be done five times not two or three. It must be taca pan~caka kammat.t.ha-na (subject for meditation comprising the five constituents ending with the skin). When we were in our mother’s womb, it had to be five as well. That is, five branches grow from our torso, two hands, two legs and one brain. If this is so, the newborn baby will be complete. But it is the law of karma for some. Father and mother are both doctors, yet they have two lame children and the third one is dumb. Do you know what law of karma is this?
If you can practise meditation upto the level, you will know what karma makes your children like what they are. Why do parents with normal eyesight and hearing ability have six hard-of-hearing children? If you can practise meditation upto the level, your wisdom will arise. Then you will know why all children are hard of hearing. It is because the law of karma from previous existence has come to call for it. How should you solve it? You had better understand this point than knowing the sixteenth level of insight meditation.
Some have come here to explain the rise and fall of insight level. They cannot even know this. It is like not passing primary school, how can you go on to secondary school and college? There is no need to up the level. If you have full, thorough knowledge of primary school, secondary school will come to wait for you. If you have full knowledge of secondary school, college will come automatically. It is entirely different from goiing to school that you cram book 1, 2 and 3 for your entracnce examination.
But meditation practice cannot be taught that way. Are you going to read book 2 when you still do not understand book 1? I am not teaching technological knowledge at all.
We come to learn Buddhology, we want to really know. Let everything arise from the mind. It can also be called ‘an. ga bha-vana-’ (meditation factor). You meditate until it arises on its own. The real thing has to arise on its own. So, do not take the falsified thing into your mind. Or, it is like there is no diamond of the first water in mind, you adorn it with fake diamond.
If you let it arise on its own, you will get diamond in mind. Diamond in your mind causes truthfulness. You will do what you say. You will always have mercy and consideration, causing unity and bringing about peace. You will have discipline. Such diamond will be of first water. It will shine glitteringly far. You will be famous. Wealth, fame and popularity occur. This is the diamond in mind.
Diamond in mind is clean and clear. The more you practise, the more it shines, the richer you become and the wiser you are. Its value is higher day by day. You compile merit every day. It is not like diamond from Ban Moh market (wellknown diamond trading quarter in Bangkok – translator). If you buy diamond from Ban Moh market for two hours and return it because your bride does not like it, you have to sell back at a discount price.
Diamond in mind is the Buddha’s doctrine. It will never be devalued. Its price will always be flourished. Wherever you go, people will trust and believe you. People will have faith in you and like you. This is diamond of the first water in mind. Saccam. ve amata- vaca- (The truth is immortal speech). Once the truth is spoken, it cannot be reversed. You have to do what you say. When the meditation practitioners accept the meditation, they have to practise it. Do not waste the activity lest you will misbehave. It will be a pity if your behaviour is good-for-nothing. When you do not change your behaviour, your habit does not change. Your innate character is even worse.
The mind that obtains diamond and dhamma is expensive. It cannot be appraised at low price. Your life is very valuable. Do not appraise your life as having low price any more. Your life is valuable and your time is useful. So, you are industrious. Lazy person is a fake diamond. His mind has never been trained. How can he be hard-working?
A person with diamond in mind is always industrious. He will not wake up late. He will not be tired of earning a living. He will not sneer at petty amount of money. He will not wait for the fortune to come his way. It comes out clearly like this.
Dhamma is pratice. Without practice, you only meet the fake diamond. You will be lazy, cheating, jealous, pledge vengeance against each other and bound to fight each other to death. A person without dhamma tends to err in whatever he does. His deed cannot be considered as the result of his work life at all. That is the cracked diamond.
All of you please think when you hear the following verse.
Anytime that you make your mind clear, it is like valuable diamond.
Anytime that you make your mind tarnished, it is like cracked diamond without price.
Very few people search for goodness and happiness in mind. Most people like material happiness which causes worries. I would like to leave this with you all. Consider for yourself if it is true.
If you have mindfulness and clear-consciousness like what I have said, if you have really attained meditation, you will see many things that are useful to you. This is seeing through wisdom. You will never see other’s badness any more. ‘Sound…thus’. You will no longer listen to bad noise any more. You will look at people on their good side and will not disparage people no matter good or bad they are.
All meditation practitioners, if you find the monk permanently assigned to your mind and are complete with mindfulness and clear-consciousness, you will always look at people on their good side. Even the person used to be your enemy, or you dislike him, can you look at him on his good side?
Contemplate ‘perceiving…thus’, then ‘thinking…thus’ at the chest bone. This is to review that although this person is your enemy, has he been good to you? ‘Thinking…thus’. The wisdom may tell you that three years ago this person used to help your child enroll into school. Member of his family may have given you some meal or helped you in some way. If you can think by using ‘thinking…thus’ like this, you will not be angry with him. You will no longer bear a grudge against him. This is transforming enemy to friend. Your state of mind will only have friendship and common goodness. There will be no wickedness in your mind at all.
We should use ‘thinking…thus’ to review the past. If you realize that you are angry with this person and vow a vengeance against him, it is the law of karma. Contemplate ‘angry…thus’, ‘angry…thus’ at the chest bone. Reviewing the past is meditation. But if any time you are angry, contemplate at the chest bone at that moment, in order to catch up with the present. Do not take the past and future into consideration. But practitioner has not done this.
I know it. When anything happens you try to practise walking meditation or sitting meditation. It will not work. The ‘rising…thus’, ‘falling…thus’ and walking meditation is practising method to make your mind firm, like storing a lot of electricity in the battery. When things happen you can release the electric current out to use. This is the way it is.
But if your mind is not firm, your life will be useless and resourceless. You will not prosper in earning a living. This is an important point. It is dhamma. There is no need to look for it elsewhere. ‘Sound…thus’. Oh! They reproach me. Is there any mindfulness? Is there any dhamma at the ear? Is there any asset at the ear? If you really have asset at the ear, the sound will reflect to its original source. Your ear will not receive it. Your mind will not go out to accept the absurdity.
If we have the ‘monk’ in mind, we will only receive good sound which is useful to our lives. If we do not accept it, it goes back to its original owner. I always say, “Whom do you reproach? I reproach you. Oh! You reproach you, not me.” You cannot think of this at all, just striving to be angry.
Some time the other does not realize that you are mad at him. But you are sleepless and lose appetite. Will there be a karma on your part? You cannot eat or sleep, at least you are troubled with sickness. Diabetes, high blood pressure and stress are coming your way. You will die pathetically soon. That is the karma you have done to youself. It is not merit at all. It is a sin in your mind.
Meditation practice must turn the sin to be merit, create goodness to be useful. That is having asset at the eyes and ears to see as well as to hear. Wherever you go, use eyes and ears as headmaster. Do not let your mouth lead the way. The mouth is not good. When you lack of mindfulness and clear-consciousness, it will speak. For example, when you see the Hall, you make a bad comment on it. In fact, you should know the circumstance of this temple why the Hall is not good. But you do not know anything, just speaking because you have a mouth. That is lacking of mindfulness in speech. All practitioners, we have meditation. When you think, do it optimistically with mindfulness. Having thought well, speak with mindfulness and clear-consciousness. Be alert when you speak. Whatever you do, do it with meditation, so that you have mindfulness and clear-consciousness in your work. Your work will be completed neatly. It will have no ill effect, just common interest for all. The good work is finished on time. This is meditation.
If you lack of meditation, mindfulness and clearconsciousness, how many hundred years will it take you to meet the good thing? Do not find the good thing anywhere. It is in you but you do not use it in a correct manner. Bring it out to use correctly. Have the course of life in what you do. This is meditation.
Vedana-nupassana- satipat.t.ha-na (Feelings contemplation), vedana- means unbearable, uncontrollable. There are three types of it. Being glad is vedana- (feeling). Being sorrowful is vedana- . Being happy is vedana- . Being distressed is vedana-. Then there is indifferent feeling, which is also vedana- . We have to set mindfulness to contemplate on that vedana- or feeling because it arises to ourselve.
Pain and stiff are vedana- . Be restrained and set the mindfulness on the painful spot, contemplate ‘aching…thus’ I have seen many people said, “It’s very painful, Luang Poh. Would you please radiate loving-kindness to me, so I can be relieved from the ache.” Will this do?
Some are in the meditation hall, saying, “Luang Poh, please help me. I am so painful. Please help.” When the pain is relieved, they think I have helped them, saying Luang Poh is sacred. I have not done anything. They helped themselves. If it aches, do not look for help from others. Keep on contemplating. Do not quit.
People nowadays are too negligent and covetous. Good things must be hard to do. Bad things can be easily done. In order to create goodness until now, it has taken a long time. It cannot be done in one day. It has taken many months to build this hall, around a year to complete. If it were to be demolished, it takes not so many days. It took many months to build the belfry. When it is demolished, the work can be done in a few days. Destruction is the easiest thing to do. Construction and reinforce are difficult. I leave this as a food for thought.
Meditation practice is very easy. But selfish person does not want to contemplate. Just set your mindfulness only. Contemplate when vedana- (feeling) arises. When you are sorry, contemplate at the chest bone. Take a long breath. A person who is being sorry tends to breathe with sighing quickly three times and slowly twice. Take a long breath from the nose to navel. Set the mindfulness at the chest bone. Contemplate ‘sorry…thus’. Keep on contemplating, mindfulness will inform what you are sorry about. It can be solved. Or, it is just a waste on nerves. It will inform of something like this. But practitioners have never contemplated.
Am I aching while sitting here? Well, it aches normally. It is the nature of it. But we do not cling to it. When it aches a lot, we have to contemplate ‘aching…thus’ in order to study. When it aches even more, you will realize the arising, sustaining and ceasing. The mind does not bother. The mind does not attach to it any more. When the mind does not attach to it, the mind is contented, is it not?
Do not cling to goodness and badness. If you cling to badness and it is in you, you will be worried. Goodness is not there forever. There bounds to be badness and evil, which is normal. We have to contemplate our mind to come up to our wish. It comes out this way.
When you are sleepy, but you have to learn your lesson for another hour, set your mind at your forehead. Contemplate at the forehead ‘sleepy…thus’, ‘sleepy…thus’. After a while your eyelids will not be heavy. Mindfulness is better. You can even write an essay. Contemplate at the right place. Do good the right way.
Some cannot go to sleep, for whatever reasons, if you have good concentration, lie flat, take a long breath. Set your mindfulness at the Adam’s apple or glottis. Concentrate at that point and take a long breath. You will soon go to sleep. Meditation practitioners contemplate correctly.
Citta-nupassana- satipat.t.ha-na (Mind contemplation). The mind is a natural state to think and realize emotion for a long time like a tape recorder. The mind is at the eyes, ears, nose, tongue, body and mind. Set your mindfulness. When you see, the mind arises at the eyes. When you hear, the mind arises at the ears. Can you set the mindfulness? Use it to control the mind.
‘Smelling…thus’. Do not pay attention whether the smell is good or bad. Just set your mindfulness and wisdom will arise. When the tongue receives the taste, whether it is sour, sweet, nutty or salty, it likes the taste. Yet gourmet food can cause money. If you think ‘bhojane mattan~n ~uta-’ (moderation in eating), you will realize that it is enough to take sufficient food to make you live for another day in order to carry on working.
When a person is greedy or angry, he can kill. If you have mindfulness and clear-consciousness, you will have loving-kindness. You will not kill. Your loving-kindness will be uplifted even more. When you are alert, you will not want any one’s wealth except the wealth gained from your own hard work, your brain and wisdom. You will not want other’s belongings.
When mindfulness and wisdom arise, making you firm in meditation, you will not want to commit adultery which is social disgrace. You will not want to lie to any one. You will no longer deceive or cheat any one. But lying to others is less sinful than lying to yourself. If you do not do what you say or keep on postponing your intention to a later date, then you are lying to yourself.
I would like to tell you not to make further karma. I realize it. The past occurs according to the cycle. You have made a lot of karma. World sentient beings inevitably reap the fruit of karma. Do not think that there is no retribution. If you want to be rid of it, do not make further karma. Pay your karmic debt and your karma will come to and end.
I would like to conclude the gist that many still do not understand meditation. Kammat.t.ha-na (meditation) means being responsible to duty. People nowadays are not responsible for themselves, their families or their businesses. That is not meditation according to the Buddha’s teaching.
Among da-na (donation), sila (morality) and bha-vana- (meditation), da-na can be done by any body. What you have come to offer have been done by many others. But do you have sila? Without mindfulness and clear-consciousness, the donation will not bear fruit. If you donate with mindfulness and clear-consciousness, with your wisdom, it is like having morality. You get the result at once. If you want a better result, there must be meditation also.
Meditation is the highest in Buddhist teaching. It causes a person to be firm, with good foundation. You will be secured in business. That is sila(morality), smadhi (meditation) and pan~ n ~ a – (wisdom). You can abridge them to two, mindfulness and clear-consciousness. Or it can be combined into one – heedfulness in all you do. Whatever you do, be in the boundary of heedfulness.
This is the law of karma that you must do. If you can contemplate, you can expiate your karma at the same time. You will no longer make karma. The old karma will be defunct because we realize that we have done bad things and will not do them any more. Ask for a defunct karma and radiate loving-kindness. That is expiating the karma so that it ceases. Then do not make new karma. This is meditation.
Today, I would like to end the teaching on Meditation Practice. Please pay attention in contemplating every posture. Contemplate when you are sorry or happy. Do not be heedless at all. All of you know what this life is. I have explicated in detail to make you understand. It will be a pity if you still do not understand.
Finally, I invite the power of the virtues of the Triple Gem and merit that all of you have come to make during your free time, to enable your children and relatives to prosper in the future. May relatives and patrons be prospered in fortune, dignity, happiness and enjoyment in your future work. May you be well established with good job. May your offspring be prosperous, knowledgeable and grow up in the Buddha’s doctrine.
May all of you be happy and prosperous, blessed with age, complexion, happiness, strength, wit and wealth. May all of your wish come true.
Bless be with you all
Credit: eBooks. Wat Amphawan.