He did not chase after things, and he did not run away from them either. The way of freedom is not running away from the Five Aggregates, but coming face to face with them in order to understand their true nature.

Its intention is not to make us weary of life, but to help us see how precious life is; not to make us pessimistic, but to help us see the impermanent nature of life so that we do not waste our life. If we have the courage to see things as they are, our meditation will have beneficial results. When we see the impermanent nature of things, we

Desire means to be caught in unwholesome longing. Form, sound, smell, taste, and touch are the objects of the five kinds of sense desire, which are desire for money, sex, fame, good food, and sleep. These five categories of desire produce obstacles on the path of practice as well as many kinds of physical and mental suffering.

While we are fully aware of and observing deeply an object, the boundary between the subject who observes and the object being observed gradually dissolves, and the subject and object become one. This is the essence of meditation. Only when we penetrate an object and become one with it can we understand.

Our anger, anxiety and fear, for instance, are the ropes that bind us to suffering. If we want to be liberated from them, we need to observe their nature, which is ignorance, the lack of clear understanding. When we misunderstand a friend, we may become angry at him, and because of that, we may suffer. But when we look deeply into what has

Sutra on the Four Establishments of Mindfulness also describes the mind which is not in a state of ignorance and confusion, as when we are conscious of impermanence, interdependence, and selflessness; when our mind rests in Right Views. Right View is one of the eight ways of practice called the Noble Eightfold Path.

When roots of affliction such as anger, confusion, jealousy, and anxiety manifest in us, our body and mind are generally disturbed by them. These psychological feelings are unpleasant, and they agitate the functioning of our body and mind. We lose our peace, joy, and calm. In the Sutra on the Full Awareness of Breathing, the Buddha teaches us to

“Bhikkhus, how does a practitioner remain established in the observation of the feelings in the feelings? “Whenever the practitioner has a pleasant feeling, he is aware, ‘I am experiencing a pleasant feeling.’ Whenever he has a painful feeling, he is aware, ‘I am experiencing a painful feeling.’ Whenever he experiences a feeling which is neither

Observing the impermanent, selfless, and interdependent nature of all that is does not lead us to feel aversion for life. On the contrary, it helps us see the preciousness of all that lives.