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MN-13
The Greater Discourse on the Mass of Suffering
Mahādukkhakkhandha
Sutta
Dhamma Talk by
Bhante Vimalaramsi
12-Oct-05
1. THUS HAVE I HEARD. On one occasion the Blessed One was living at
Sāvatthi
in Jeta's Grove, Anāthapiṇḍika's Park.
2. Then, when it was morning, a number of bhikkhus dressed, and
taking their bowls and outer robes, went into Sāvatthi
for alms. Then they thought: "It is still too early to wander for alms
in Sāvatthi. Suppose we went to the park of the wanderers of other
sects." So they went to the park of the wanderers of other sects and
exchanged greetings with the wanderers. When this courteous and
amiable talk was finished, they sat down at one side. The wanderers said
to them:
3. "Friends, the recluse Gotama describes the full understanding of
sensual pleasures, and we do so too; the recluse Gotama describes the
full understanding of material form, and we do so too; the recluse
Gotama describes the full understanding of feelings, and we do so too.
What then is the distinction here, friends, what is the variance, what
is the difference between the recluse Gotama's teaching of the Dhamma
and ours, between his instructions and ours?"
4. Then those bhikkhus neither approved nor disapproved of the
wanderers' words. Without doing either they rose from their seats and
went away, thinking: "We shall come to understand the meaning of these
words in the Blessed One's presence."
5. When they had wandered for alms in Savatthi and had returned from
their almsround, after the meal they went to the Blessed One, and after
paying homage to him, they sat down at one side and told him what had
taken place. [The Blessed One said:]
6. "Bhikkhus, wanderers of other sects who speak thus should be
questioned thus: 'But, friends, what is the gratification, what is the
danger, and what is the escape in the case of sensual pleasures? What is
the gratification, what is the danger, and what is the escape in the
case of material form? What is the gratification, what is the danger,
and what is the escape in the case of feelings?' Being questioned thus,
wanderers of other sects will fail to account for the matter, and what
is more, they will get into difficulties. Why is that? Because it is not
their province. Bhikkhus, I see no one in the world with its gods, its Māras,
and its Brahmas, in this generation with its recluses and brahmins, with
its princes and its people, who could satisfy the mind with a reply to
these questions, except for the Tathāgata or his disciple or one who has
learned it from them.
7. (i) "And what, bhikkhus, is the gratification in the case of
sensual pleasures? Bhikkhus, there are these five cords of sensual
pleasure. What are the five? Forms cognizable by the eye that are wished
for, desired, agreeable and likeable, connected with sensual desire, and
provocative of lust. Sounds cognizable by the ear that are wished for,
desired, agreeable and likeable, connected with sensual desire, and
provocative of lust. Odours cognizable by the nose that are wished for,
desired, agreeable and likeable, connected with sensual desire, and
provocative of lust. Flavours cognizable by the tongue that are wished
for, desired, agreeable and likeable, connected with sensual desire, and
provocative of lust. Tangibles cognizable by the body that are wished
for, desired, agreeable and likeable, connected with sensual desire, and
provocative of lust. These are the five cords of sensual pleasure. Now
the pleasure and joy that arise dependent on these five cords of sensual
pleasure are the gratification in the case of sensual pleasures.
8. (ii) "And what, bhikkhus, is the danger in the case of sensual
pleasures? Here, bhikkhus, on account of the craft by which a clansman
makes a living—whether checking or accounting or calculating or farming
or trading or husbandry or archery or the royal service, or whatever
craft it may be—he has to face cold, he has to face heat, he is injured
by contact with gadflies, mosquitoes, wind, sun, and creeping things; he
risks death by hunger and thirst. Now this is a danger in the case of
sensual pleasures, a mass of suffering visible here and now, having
sensual pleasures as its cause, sensual pleasures as its source, sensual
pleasures as its basis, the cause being simply sensual pleasures.
S: I don’t really understand the part about…
BV: You have to face all different kinds of things because of the
sensual pleasures.
S: OK. If you want the sensual pleasures, you also have to face cold…
That’s part of the package.
BV: Yeah, mosquitoes and all of that stuff. That’s part of the
package because of the sensual pleasures, and that’s the danger of the
sensual pleasures.
MN: 9. "If no property comes to the clansman while he works and
strives and makes an effort thus, he sorrows, grieves, and laments, he
weeps beating his breast and becomes distraught, crying: 'My work is in
vain, my effort is fruitless!' Now this too is a danger in the case of
sensual pleasures, a mass of suffering visible here and now, having
sensual pleasures as its cause, sensual pleasures as its source, sensual
pleasures as its basis, the cause being simply sensual pleasures.
10. "If property comes to the clansman while he works and strives and
makes an effort thus, he experiences pain and grief in protecting it:
'How shall neither kings nor thieves make off with my property, nor fire
burn it, nor water sweep it away, nor hateful heirs make off with it?'
And as he guards and protects his property, kings or thieves make off
with it, or fire burns it, or water sweeps it away, or hateful heirs
make off with it. And he sorrows, grieves, and laments, he weeps beating
his breast and becomes distraught, crying: 'What I had I have no
longer!' Now this too is a danger in the case of sensual pleasures, a
mass of suffering visible here and now…{the cause being simply sensual
pleasures.}
11. "Again, with sensual pleasures as the cause, sensual pleasures as
the source, sensual pleasures as the basis, the cause being simply
sensual pleasures, kings quarrel with kings, nobles with nobles,
brahmins with brahmins, householders with householders; mother quarrels
with son, son with mother, father with son, son with father; brother
quarrels with brother, brother with sister, sister with brother, friend
with friend. And here in their quarrels, brawls, and disputes they
attack each other with fists, clods, sticks, or knives,
BV: I suppose we could throw in guns, too, these days.
MN: whereby they incur death or deadly suffering. Now this too is a
danger in the case of sensual pleasures, a mass of suffering here and
now…{the cause being simply sensual pleasures.}
12. "Again, with sensual pleasures as the cause…men take swords and
shields and buckle on bows and quivers, and they charge into battle
massed in double array with arrows and spears flying and swords
flashing; and there they are wounded by arrows and spears, and their
heads are cut off by swords, whereby they incur death or deadly
suffering. Now this too is a danger in the case of sensual pleasures, a
mass of suffering here and now…{the cause being simply sensual
pleasures.}
13. "Again, with sensual pleasures as the cause…men take swords and
shields and buckle on bows and quivers, and they charge slippery
bastions, with arrows and spears flying and swords flashing; and there
they are wounded by arrows and spears and splashed with boiling liquids
and crushed under heavy weights, and their heads are cut off by swords,
whereby they incur death or deadly suffering. Now this too is a danger
in the case of sensual pleasures, a mass of suffering here and now…the
cause being simply sensual pleasures.
14. "Again, with sensual pleasures as the cause…men break into
houses, plunder wealth, commit burglary, ambush highways, seduce others'
wives, and when they are caught, kings have many kinds of torture
inflicted on them. The kings have them flogged with whips,
BV: It has always amazed me that if you want to find the best way to
torture somebody, you go to spiritual books (laughs).
MN: beaten with canes, beaten with clubs; they have their hands cut
off, their feet cut off, their hands and feet cut off; their ears cut
off, their noses cut off, their ears and noses cut off; they have them
subjected to the 'porridge pot.’
MN: to the 'polished-shell shave.’ to the 'Rahu's mouth.’
BV: What is Rahu’s mouth? (asking Bhante
Jatikabhivamsa) It sounds like getting beaten with boards that
have nails in them or something like that.
BJ: I don’t
remember.
BV: OK, that’s no problem.
MN: to the 'fiery wreath.’ to the 'flaming hand.’ to the 'blades of
grass.’
BV: They have grass that is called kusa grass that is very, very painful
when you get cut by it.
BJ: I get it. ‘Rahu’s mouth’ means ~
BV: Oh, red hot iron, pushed through. Oh, that’s nasty, they burn your
mouth when they stick them with swords and stuff, through their mouth…
Anyway, getting cut with these blades of kusa grass is very, very painful
and it’s very sharp. You have to be extremely careful handling this grass,
because it will cut a hole into the bone.
Ok -
S: ~ my kuti ~ (laughs)
BV: You think you want to stay down here tonight?
BV: They put them in bark and they get splinters.
BV: I have no idea what that means.
MN: to the 'meat hooks.’ to the 'coins.’
BV: That means red hot coins.
MN: to the 'lye pickling.’ to the 'pivoting pin.’
BV: That’s being on a stake, and they rotate you around a little bit to
make sure it gets stuck in good and tight.
MN: to the 'rolled-up palliasse';
BV: I guess that’s like a big ball that you get rolled up on.
MN: and they have them splashed with boiling oil, and they have them
thrown to be devoured by dogs, and they have them impaled alive on stakes,
and they have their heads cut off with swords—whereby they incur death or
deadly suffering. Now this too is a danger in the case of sensual pleasures,
{a mass of suffering here and now…the cause being simply sensual pleasures.}
15. "Again, with sensual pleasures as the cause, sensual pleasures as the
source, sensual pleasures as the basis, the cause being simply sensual
pleasures, people indulge in misconduct of body, speech, and mind. Having
done so, on the dissolution of the body, after death, they reappear in
states of deprivation, in an unhappy destination, in perdition, even in
hell. Now this is a danger in the case of sensual pleasures, a mass of
suffering in the life to come, having sensual pleasures as its cause,
sensual pleasures as its source, sensual pleasures as its basis, the cause
being simply sensual pleasures.
S: Could you ~ for the difference between cause and basis, and the third
word was…
BV: The cause is the karma – the action. The basis is the actual sense
desire – the sense door. The cause simply being sensual pleasures – running
after sensual pleasures.
S: So, cause was the cause, and the basis is the sense doors, and…
BV: Yeah, and there is another one here – sensual pleasures as its
source. You understand that?
KK: So, cause is karma, and then you have sensual pleasures as the
source, and then the basis is the sense doors.
S: One more time, the cause is…
BV: Is the action. That’s seeing something and going for it. Let’s put it
this way: the cause is the thought of the action, and the source is the
action itself.
S: The cause is the thought…
BV: That’s the thought of "I want", and then the source is the actual
going and going for it, and the basis is the sense doors.
S: We perceive it through the sense doors… The sensual pleasures.
BV: OK?
MN: 16. (iii) "And what, bhikkhus, is the escape in the case of sensual
pleasures? It is the removal of desire and lust, the abandonment of desire
and lust for sensual pleasures. This is the escape in the case of sensual
pleasures.
BV: When you are practicing your meditation, you close your eyes, you
don’t have the sensual pleasure of seeing. A sound comes, you let it be and
come back to your object of mediation. A taste comes, you let it be and come
back to your object of mediation. A smell comes, you let it be and come back
to your object of mediation. A touch comes, and you let it be and come back
to your object of mediation. You don’t pursue it – and that’s what it’s
talking about here.
MN: 17. "That those recluses and brahmins who do not understand as it
actually is the gratification as gratification, the danger as danger, and
the escape as escape in the case of sensual pleasures, can either themselves
fully understand sensual pleasures or instruct another so that he can fully
understand sensual pleasures—that is impossible. That those recluses and
brahmins who understand as it actually is the gratification as
gratification, the danger as danger, and the escape as escape in the case of
sensual pleasures, can either themselves fully understand sensual pleasures
or instruct another so that he can fully understand sensual pleasures—that
is possible.
18. (i) "And what, bhikkhus, is the gratification in the case of material
form? Suppose there were a girl of the noble class or the brahmin class or
of householder stock, in her fifteenth or sixteenth year, neither too tall
nor too short, neither too thin nor too fat, neither too dark nor too fair.
Is her beauty and loveliness then at its height?"—"Yes, venerable sir."—"Now
the pleasure and joy that arise in dependence on that beauty and loveliness
are the gratification in the case of material form.
19. (ii) "And what, bhikkhus, is the danger in the case of material form?
Later on one might see that same woman here at eighty, ninety, or a hundred
years, aged, as crooked as a roof bracket, doubled up, supported by a
walking stick, tottering, frail, her youth gone, her teeth broken,
grey-haired, scanty-haired, bald, wrinkled, with limbs all blotchy. What do
you think, bhikkhus? Has her former beauty and loveliness vanished and the
danger become evident?"—
MN: "Yes, venerable sir."— "Bhikkhus, this is a danger in the case of
material form.
20. "Again, one might see that same woman afflicted, suffering, and
gravely ill, lying fouled in her own urine and excrement, lifted up by some
and set down by others. What do you think, bhikkhus? Has her former beauty
and loveliness vanished and the danger become evident?"—"Yes, venerable
sir."— "Bhikkhus, this too is a danger in the case of material form.
21. "Again, one might see that same woman as a corpse thrown aside in a
charnel ground, one, two, or three days dead, bloated, livid, and oozing
matter. What do you think, bhikkhus? Has her former beauty and loveliness
vanished and the danger become evident?"—
MN: "Yes, venerable sir."—"Bhikkhus, this too is a danger in the case of
material form
22-29. "Again, one might see that same woman as a corpse thrown aside in
a charnel ground, being devoured by crows, hawks, vultures, dogs, jackals,
or various kinds of worms…a skeleton with flesh and blood, held together
with sinews…a fleshless skeleton smeared with blood, held together with
sinews…a skeleton without flesh and blood, held together with
sinews…disconnected bones scattered in all directions— here a hand-bone,
there a foot-bone, here a thigh-bone, there a rib-bone, here a hip-bone,
there a back-bone, here the skull…bones bleached white, the colour of
shells…bones heaped up, more than a year old…bones rotted and crumbled to
dust. What do you think, bhikkhus? Has her former beauty and loveliness
vanished and the danger become evident?"—"Yes, venerable sir."—"Bhikkhus,
this too is a danger in the case of material form.
30. (iii) "And what, bhikkhus, is the escape in the case of material
form? It is the removal of desire and lust, the abandonment of desire and
lust for material form. This is the escape in the case of material form.
31. "That those recluses and brahmins who do not understand as it
actually is the gratification as gratification, the danger as danger, and
the escape as escape in the case of material form, can either themselves
fully understand material form or instruct another so that he can fully
understand material form—that is impossible. That those recluses and
brahmins who understand as it actually is the gratification as
gratification, the danger as danger, and the escape as escape in the case of
material form, can either themselves fully understand material form or
instruct another so that he can fully understand material form—that is
possible.
(FEELINGS)
32. (i) "And what, bhikkhus, is the gratification in the case of
feelings? Here, bhikkhus, quite secluded from sensual pleasures, secluded
from unwholesome states,
BV: What are unwholesome states?
S: Um, unwholesome states…Greed, hatred and delusion.
BV: Those are part of the unwholesome states.
S: Unwholesome states…Sloth, restlessness and doubt.
BV: Restlessness, sloth and torpor, and doubt. Delusion is always the
taking of the greed and the hatred personally. It’s always the belief that
"this is me, this is mine, this is who I am". Now, the importance of the
hindrances can’t be overstated, because that’s where all of our attachments
are. That’s where all of our concepts come from. It’s from the hindrances.
Our likes, our dislikes, our ideas about the world come from having the
hindrances arise. And what you do in the present moment with the hindrance
dictates what happens in the future. Now, you said, you were sitting for
three hours today, and the last half hour was tough. Why? Because a
hindrance arose.
S: Absolutely.
BV: (Laughs) No doubt about it.
S: And equanimity wasn’t arising. Wasn’t strong enough (laughs).
BV: Well, the thing is, we have to learn to have the perspective with the
hindrances when they arise. The perspective is: "it’s OK for that to be
there, it’s not mine." Relax and let it be there. Relax and come back to
your object of meditation. Even though you don’t feel the equanimity, you
still come back to it. Or, if you can’t have equanimity arise at all, start
back at the Metta.
S: ~
BV: Yeah
S: ~
BV: Whatever is easiest. Use your object of meditation wisely. And, the
thing that makes the hindrance such a devastating thing is because we
identify so strongly with it. We don’t see it as being impersonal at all. We
see it as being "this is me, this is mine, Oh man, I wish it would stop
bothering me."
S: Do you think that pain is the strongest one of them all? The feeling
of pain?
BV: No, it’s the restlessness.
S: The restlessness?
BV: Definitely. But the thing is, it doesn’t just come up one hindrance
at the time. They like to gang up. So, you have pain, and you have
restlessness, and you have dislike of the restlessness, and dislike of the
pain. And you are identifying with all of them. So what to do? The fastest
way to change your perspective is to laugh at how caught up you become. It
sounds odd and I know that there is an awful lot of quote , "Buddhist"
teachers that don’t really like that idea. But the faster you can change
your perspective and see it for what it really is – "it’s only this feeling
and it’s OK, it has to be", that’s how you get your balance back. Because
when it comes in, it really knocks you for a loop, it pulls you away, it
stops you from meditating and it makes your mind and body both suffer a lot.
But, as you learn to lovingly accept, as you keep on relaxing into, and
seeing it for what it is: "It is a feeling – that’s true. It is an
unpleasant feeling, it’s painful – that’s true. OK, it’s a painful feeling.
It’s going to change. It’s not my feeling – I didn’t ask it to come up, I
can’t make it go away." The only thing we can do is allow it to be. That’s
where you develop your equanimity even stronger, even when the unacceptable,
arises.
S: So we have this illusion that we can control it.
BV: That’s right, yeah, and that’s our old habitual tendency. And we have
the tendency to want to think our feeling away. And feelings are one thing
and thoughts are something else completely. They are different. Feeling,
then there’s craving and then there’s thoughts – clinging, they’re not the
same. Learning how to lovingly accept whatever arises, even when it is
painful, even when it is completely unsatisfactory. I was having a
conversation the other day with KK, and I said: "Remember there are many
definitions of dukkha. And one definition of dukkha that I kind of like:
‘du’ means ‘a lack of’, ‘kha’ is the, what do you call it? The root word for
patience – ‘khanti’. So, lack of patience – that is dukkha. And that’s what
happens when we have especially physical sensation of pain arise. We loose
patience with it immediately and then try to fight it, and try to control
it, and try to make it be the way we want it to be, and it doesn’t
necessarily have anything to do with physical sensation, it’s just our take
on it. And it’s the same that happens with, mental sensations, emotions,
sadness, anger, dissatisfaction, whatever it happens to be. We like to think
that we can control whatever arises and take care of it. But we can’t, it
doesn’t work. We only set ourselves up for more and more suffering, and more
and more pain. And more and more lack of patience. So, the hindrances are
your teacher, because they are showing you exactly what you are doing. They
are showing you exactly, in the present moment, exactly what you do whenever
this kind of thing arises, or that kind of thing arises. Need to learn how
to change your perspective, and the fastest way is to have joy arise. Start
laughing at yourself for being so serious, because this is here. It changes
the hindrance from "I am that" to "It’s only that". And with that change of
perspective, you are following the 8-fold path, right in that very moment.
You’ve changed your thoughts about it, you’ve changed your communication
with it, you’ve changed your movements, mind movements, you’ve changed your
practice and your effort and your energy, you’ve changed the way that you
observe, and you changed the emergency in your mind into calmness. That’s
the 8-fold path. And you do that all by laughing – having joy come up that
puts everything in balance. "It’s only this, no big deal." OK.
MN : Repeats ( Here, bhikkhus, quite secluded from sensual pleasures,
secluded from unwholesome states,) a bhikkhu enters upon and abides in the
first jhāna, which is accompanied by [thinking
and examining]thought, with [joy] and pleasure born of seclusion. On
such an occasion he does not choose for his own affliction, or for another's
affliction, or for the affliction of both. On that occasion he feels only
feeling that is free from affliction. The highest gratification in the case
of feelings is freedom from affliction,
BV: Why is joy so important?
MN: I say.
33-35. "Again, with the stilling of [thinking and examining] thought, a
bhikkhu enters upon and abides in the second jhāna…With
the fading away as well of [joy]...he enters upon and abides in the third
jhāna…With the abandoning of pleasure and pain he enters upon and abides in
the fourth jhāna…On such an occasion he does not choose for his own
affliction, or for another's affliction, or for the affliction of both. On
that occasion he feels only feeling that is free from affliction.”
S: ~ BV: Well, you remember that chart that I made, that had the five
aggregates, and the four foundations of mindfulness, and the hindrances
right underneath that?1 And I told you that this was an amazing healing…
an amazing awareness chart, because the five aggregates and the four
foundations of mindfulness are basically the same thing, and it says that in
the Samyuta Nikaya. When your mindfulness begins to waver, becomes weak,
your attention for one reason or another starts to slip. As soon as it does
that, you are no longer in the jhana and you are caught by a hindrance,
whatever the catch of the day happens to be.
S: So, why do you choose the affliction? BV: Well, the word ‘affliction’ means causing pain, causing
dissatisfaction, causing a lot of mind movement. You are afflicted with
something, you are not solid, you are not stable, you are not at ease.
S: And so, the words were… BV: [Repeats MN] "On that occasion he feels only feeling that is free
from affliction."
S: Right, but before that. BV: OK, let me go back. [Repeats MN] "On that occasion he does not choose
for his own affliction." You are not causing problems for yourself, you are
not causing problems for someone else, and you are not causing problems for
both, that means yourself or anyone else.
KK: This is volition, right? BV: No, you don’t ask that feeling to come up, there’s nothing to do with
volition about it. That feeling you don’t choose…
KK: He did not choose for his own affliction… BV: No, no, no, no, no. The feeling arises when you are in the jhana. You
don’t choose for that feeling to arise, but the truth is it arises by
itself, because the conditions are right. Because you’ve used your volition
to a point that you keep on letting go and relaxing and then finally
everything takes off by itself. There’s no more volition there, it’s just on
automatic.
S: But then when a feeling comes up… BV: Well they are talking about the feeling that comes up while you are
in the jhana.
S: Right. And then... So, starting with the second jhana… BV: Ha?
S: The words are? BV: Well they go through the second, third and the fourth. [Repeats MN]
"On such an occasion he does not choose for his own affliction."
S: Right, but then the sentence right before that? BV: [Repeats MN] " With the abandoning of pleasure and pain he enters
upon and abides in the fourth jhāna…On such an
occasion he does not choose for his own affliction, or for another's
affliction, or for the affliction of both. On that occasion he feels only
feeling that is free from affliction.” Bhante, what is the Pali word
for ‘affliction’? Let’s go to section number 32, page 184.
S: But, to say that… BV: But, it’s ‘choose to afflict’. ‘To cause other people pain’?
BJ: ~ BV: It says here ‘affect, bother distress, weaken, enfeeble, debilitate’.
Affliction is ‘hardship, misery, misfortune’.
KK: ~ BV: I think ‘cause hardship’ would be better than ‘affliction’.
KK: The word ‘suffering’ would be ~.
BV: So, we can say it this way – while you are in the jhana, you do not
choose to cause hardship to yourself, or hardship to someone else, or
hardship to either you or someone else.
S: So, the meaning of that passage is while you are in that fourth jhana…
BV: While you are in any of the jhanas, you do not cause any hardship to
anyone.
S: Right. That’s the meaning of…
BV: That’s it.
S: It wasn’t so clear ~ to me (laughs).
BV: Well, I’m glad we did this.
MN: [Repeats] On that occasion he feels only feeling that is free from
[hardship]. The highest gratification in the case of feelings is freedom
from [hardship], I say.
S: If you are in a jhana, you certainly don’t have hardship.
BV: Right, but hardship is a better word in this instance.
S: ‘Affliction’ is kind of a strange word.
BV: Yeah it is.
MN: 36. (ii) "And what, bhikkhus, is the danger in the case of feelings?
Feelings are impermanent, suffering, and subject to change. This is the
danger in the case of feelings.
37. (iii) "And what, bhikkhus, is the escape in the case of feelings? It
is the removal of desire and lust, the abandonment of desire and lust for
feelings. This is the escape in the case of feelings.
38. "That those recluses and brahmins who do not understand as it
actually is the gratification as gratification, the danger as danger, and
the escape as escape in the case of feelings, can either themselves fully
understand feelings or instruct another so that he can fully understand
feelings—that is impossible. That those recluses and brahmins who understand
as it actually is the gratification as gratification, the danger as danger,
and the escape as escape in the case of feelings, can either themselves
fully understand feelings or instruct another so that he can fully
understand feelings—that is possible."
That is what the Blessed One said. The bhikkhus were satisfied and
delighted in the Blessed One's words.
BJ: ~ ‘Affliction’ is dukkha.
BV: Yeah, affliction is dukkha. But for this particular thing, it really
feels a lot better that it says ‘hardship’. It kind of pulls everything
together a little bit better. So, the word ‘hardship’ is part of dukkha, but
it’s better than saying ‘affliction’. OK, here you go: [MN?] "Monks, one
shall here and now make an end of suffering by abandoning the underlying
tendency for lust, for pleasant feeling, by abolishing the underlying
tendency to aversion, towards painful feeling, by extirpating the underlying
tendency to ignorance."
S: (Laugh)
BV: OK, then let’s share some merit.
May suffering ones, be suffering free
And the fear struck, fearless be
May the grieving shed all grief
And may all beings find relief.
May all beings share this merit that we have thus acquired
For the acquisition of all kinds of happiness.
May beings inhabiting space and earth
Devas and nagas of mighty power
Share this merit of ours.
May they long protect the Buddha's dispensation.
Sadhu . . . Sadhu . . . Sadhu . . .
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Pete Argli
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Erwin Jansen
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SS
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Anathapindika's Park, Dhamma Sukha Meditation Center,
8218 County Road 204, Annapolis, MO 63620
Contact PH: 573-546-1214
Email: sisterkhema@yahoo.com |
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Berlin-1 Apr 09
Bogor Dec 10
Vietnamese