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from the Mārā, preventing us from pursuing Perfections in convenience. Mārās are mentioned in many places in the Buddhist Scriptures, especially the constant battle between the wholesome and the unwholesome, good and evil, virtue and demerit, the light side and the dark side, knowledge and ignorance, purity and impurity. The fight goes on the whole time, on the battlefields of the body, mind and the environment. The two opponents, Dhamma and adhamma compete the whole of the time for control of existence at all levels. The Great Abbot of Wat Paknam maintained that for as long as Dhamma didn’t manage to reach back to the origin of the suffering, ousting those responsible for producing such suffering, there would be no way of stopping the suffering from the world of beings. There would be no end to the inflicting of harm. The Great Abbot saw all this through his meditation, by the power of the knowledge of Dhammakāya and consequently devoted his entire life to bringing the mind to a standstill in order to make unerring progress on the central axis. The Great Abbot would always say that waging war in the human realm was never justifiable because hatred is never appeased by hatred. In such conflicts one was not fighting against one’s real enemy. One’s real enemy is the defilements in one’s mind, especially the Mārā — the source of the defilements in one’s mind, whether it be greed, hatred or delusion. Only in the absence of such defilements could real peace