From: https://youtube.com/watch?v=HWZgmF52fdA

Context: Throughout this transcript, Bhante Vimalaramsi is the speaker unless otherwise indicated.

[Music]

that's if I heard on one occasion the

blessed one was living in Swati and

jeta's grove in at than Vindhyas park

there the blessed one addressed amongst

us monks venerable sir they replied the

Blessed One said this I shall teach you

a summary and an exposition listen and

it then close the door for what I shall

say yes venerable serve among

free-flight the Blessed One said this a

person should examine things in such a

way that while he is examining them his

consciousness is not distracted and

scattered externally nor stuck

internally and by not craving and

clinging he does not become agitated if

his consciousness is not distracted

instead and scattered externally nor

stuck in firmly and if by not clinging

he does not become agitated then for him

there is no origination of suffering of

birth aging and death in the future that

is what the Blessed One said having said

this the sublime one rose from the seat

and went into his dwelling

now every time the Buddha gave a short

exposition like this if the monks don't

ask him questions then he gets up and

leaves

this is why asking questions is real

important then soon after the Blessed

One had gone the monks considered now

friends the Blessed One has risen from

his seat and gone into his dwelling

after giving a summary and brief without

expounding the detailed meaning

now who will expound this in detail then

they considered the venerable maha

channa

is praised by the teacher and esteem by

esteem by his wise companions in the

holy life is capable of expounding the

detailed meaning

suppose we went to him and asked him the

meaning of this

then the monks went to the venerable

markets on an exchange readings with him

when this courteous nameable talked was

finished they sat down at one side and

they told him what had taken place

adding that the venerable maha china

expounded to us

the venerable maha china reply friends

and is though a man needing heartwood

seeking heartwood wandering in search of

heartwood thought that heartwood should

be sought for among the branches and

leaves of a great tree standing

possessed of heartwood after he passed

over the root and the trunk so it is

with you venerable sirs that you think I

should be asked about the meaning of

this after you passed the Blessed one by

when you were face to face with the

teacher for knowing the Blessed one

knows seeing he sees his vision his

knowledge he is the Dhamma he is the

Holy One

he is the Sailor the proclaimer the

illusive dator of meaning the giver of

the deathless the Lord of the Dhamma the

to target ah that was the time when you

should have asked the Blessed One the

meaning as he told you so you should

have

then listen friends and attend closely

to what I shall say yes friend the

month's replied the venerable maha

katrana said this how friends his

consciousness called distracted and

scattered externally this is talking

about restlessness this is talking about

distractions that pull you away from

your object to meditation here when a

monk has seen a form with the eye if his

consciousness follows after that form it

is tied and shackled by gratification in

the sign of the form its fettered by the

federal gratification in the sign of the

form then his consciousness is called

distracted and scattered externally if

you keep your attention on whatever that

distraction is that causes you to have

more and more restlessness so you don't

keep your attention that's what the six

ARS are all about you recognize that you

have a distracted mind you release the

distraction by not keeping your

attention on it let it be there by

itself

you relax the tightness cause in your

head

by that distraction you bring up

something wholesome smile you return to

your object to meditation with the light

smiling mind and stay with your object

of meditation as long as you can without

holding on tightly like you were doing

when he has heard a sound with the ear

if his consciousness follows after the

sign of that sound it is tied and

shackled by gratification and in this

sign of that sound its fettered by the

federal gratification in the sign of the

sound when his god then his

consciousness is called distracted and

scattered externally when he has smelled

an odor with the nose if his

consciousness follows after that sign of

odor it is tied and shackled by

gratification in the sign it is fettered

by the federal gratification in the

signed of the odor then his

consciousness is called distracted and

scattered extra

only when he has tasted a flavor with

the tongue if his consciousness follows

after the sign of that taste it is tied

and shackled by gratification in the

sign of that taste its fettered by the

Federative gratification in the sign of

that taste then his consciousness is

called distracted and scattered

externally when he has been touched by a

tangible with the body if his

consciousness follows after the sign of

that tangible it is tied and shackled by

gratification in the sign of that

tangible it's fettered by the federal

gratification in the sign of the

tangible then his consciousness is

called distracted and scattered

externally so we're talking about with

any of the sender's if you like it

you're gonna stay with it when you stay

with it your mind starts thinking when

your mind starts thinking then other

thoughts come

now the definition of mindfulness is

remembering to observe how Minds

attention moves from one thing to

another you don't follow what mind wants

to do you have to use the six R's your

your job is only to observe and the more

closely you observe how these

distractions arise the easier it is to

let them go relax into them bring up

something wholesome and stay with the

holes

when he has cognized him a mind object

with mind if his consciousness follows

after the sign of the mod mind object

and is tied in shackled by gratification

in the sign of the mind object as soon

as you notice that your mind is not on

your object of meditation you need to 6r

don't keep your attention on that

distraction

oh but pain arose in my body so you keep

your attention on the pain what's going

to happen that pain is going to continue

let it be there by itself don't get

involved in liking and disliking oh but

I have a pain in my neck what is that

it's a painful feeling right what

happens right after a feeling arises I

don't like it I'm taking it personally

and I'm gonna get involved with it and

the more you get involved with it the

bigger and more intense that feeling

becomes you're causing yourself a lot of

suffering because you're taking that

pain personally it hurts that's the

definition of a painful feeling did you

know that the painful feeling when it

arises is mental it's not physical but

you want to get involved with it and say

oh I have a pain in my back I have a

pain in my knee I have a pain in my neck

the truth is that's only a hindrance

that will fade away by itself unless you

take it personally and you become over

concerned and you start thinking about

that and not staying on your object

meditation

so it's real important to understand

these mind objects when they come up you

have to recommend recognize them as mind

objects you have to see that for

yourself

but it hurts okay so is that your pain

did you ask that pain to come up

no did you sit there and say well I

haven't had a pain in my back for a long

time I might as well I have a pain now

no it comes up because conditions are

right for it to arise why do these kind

of meditation pains arise why because in

the past you broke a precept and you

took it personally now it manifests as

painful feeling in mind that you say is

in the body allow it to be there what

happens when a painful feeling arises

your mind goes and gets tight and the

more you think about it the tighter you

squeeze on that pain and take it

personally and you turn a regular pain

into an emergency oh I have to break my

setting because that pain is so bad it's

just a mental pain what does the Buddha

teach you to do allow that pain to be

there by itself it's not yours

if you don't relax and allow it to be

bring up the wholesome with a smile and

stay with your object and meditation if

you don't do that

you're going to turn it into a bigger

and more intense thing that just going

to take your mind and it's going to be

very scattered by your over concern

so your mind is gonna be it's gonna be

shattered as shackled with the sign of

the mind object it's going to be

fettered what is a fetter it's

identifying with it it's taking it

personally I don't like this it hurts I

want it to stop I want it to go away

whose pain is it well it's mine what are

you doing with your mind are you you

letting it be and not keeping your

attention on it

no you're feeding that with your

attention you're feeding that sensation

with your attention

and then you start taking it personally

and then it turns into a lot of mental

proliferation and mental emotional

reaction but when it arises if you see

it you allow it to be relaxed you smile

make your mind light come back to your

object of meditation it pulls your mind

away again so what the nature of some

kinds of hindrances is they last for a

long time but as you keep fighting it

and trying to control it you are making

it worse than it actually is

now you've heard the stories of I went

to a dentist that broke my tooth and I

had to have a root canal and I let him

drill on me without any painkiller why

well I was in Burma and they're not

known for their high dream in Burma that

was something like this they don't claim

there to you they're their tools from

one patient to the next

so I'm not interested in getting all

kinds of problems with my infection and

that sort of thing and this this is when

the AIDS was still pretty rapid in Burma

no you're not gonna stick me with a

needle sorry and I made him I made made

the dentist boil everything for at least

ten minutes so that it I didn't have so

many problems now if you know what a

root canal is it's a painful thing

they're exposing the nerve and they'll

hit that nerve and that causes a lot of

pain too all right

but because I was focusing on

loving-kindness

it was bearable I was staying on my

object to meditation I wasn't fighting

with the pain

I wasn't over concerned with the pain I

had allowed the pain to be without

wishing that it would stop wishing that

it would go away I didn't take it

personally

there was pain sometimes he would hit

something about my goal and my body got

really tight but then I relaxed I let it

be relaxed smile wish loving-kindness to

even the person that was causing me the

pain or wish loving-kindness to the pain

itself the more you feed whatever arises

in the present moment the more it's

going to come up and the bigger and more

intense that's going to be what you

think and ponder on didn't that sound

like something I said a little while ago

that's the inclination of your mind what

do you think a ponder on when you have a

pain how much you don't like it how much

you want it to stop how much you want it

to go away so that's going to keep

happening over and over and over again

until you start allowing it to be when

you do this with your mind

and you get into the papon show the

taking it personally

the thinking about it into the concepts

of it you're not seeing you're not

seeing the truth the truth is when a

pain arises it's there you try to fight

with it you try to change it you try to

make it be the way you want to be you're

fighting with the truth you have to

allow it to be there don't resist or

push

soften your mind and smile

and how friends is consciousness called

not distracted and scattered externally

here when a person has seen a form with

the eye if his consciousness does not

follow after the sign of form is not

tied to it and shackled by gratification

of the sign of the form is not fettered

by the federal gratification of sign of

the form when his consciousness is

called then his consciousness is called

not distracted and scattered externally

when he's heard a sound with the year

when he spelt in order with the nose

when he tasted a flavour with the tongue

when he touched it tangible with the

body when he cognates a mind object with

mind if his consciousness does not

follow one of these sense doors it is

not tied and shackled by the

gratification of this sign it's not

fettered by the fedorov gratification in

the sight of one of the sense doors then

his consciousness called consciousness

is called not distracted and scattered

at eternally and how friends is mind

called stuck internally here quite

secluded from sensual pleasures secluded

from unwholesome states a person enters

Obon and abides in the first jhana which

is accompanied by thinking and examining

thought with joy and happiness born of

seclusion if his consciousness follows

after the joy and the happiness born of

seclusion is tied and shackled by the

gratification of that joy and happiness

born of seclusion then his mind is

called stuck internally

again with the stilling of thinking and

examining thought a person enters upon

then abides in the second jhana which

has self-confidence and stillness of

mind without thinking and examining

thought with joy and happiness born of

collectiveness if his consciousness

follows after that joy and happiness

born of collectiveness then his mind is

called stuck internally you get attached

to it you don't allow your mind a little

deeper just because you're fascinated by

the joy or happiness or whatever it

happens to me you have to lighten your

mind allow your mind to go deeper on its

own okay again with the fading away of

joy a monk abides in equanimity mindful

and fully aware still feeling pleasure

with about happiness with the body he

enters upon and abides in the third John

on account of which noble ones announce

he has a pleasant by abiding who has

equanimity and is mindful if his

consciousness follows after that a

Quentin a Dean holds on tightly then his

mind is called stuck internally again

with the abandoning of pleasure and pain

with the previous disappearance of joy

and grief a monk enters upon and abides

in the fourth jhana which has neither

pleasure nor pain and purity of

mindfulness Duty equanimity if his

consciousness follows after the neither

pleasure nor pain is tied and shackled

by liking that state and holding on to

it its fettered by the federal

gratification then his mind is called

stuck internally that is how the mine is

called stuck internally that means being

attached taking and personally and

liking it I want it to last longer when

you stop your progress when you do that

and how friends is a mine called not

stuck internally here quite secluded

from sensual pleasures of cluded from

unwholesome states a monk enters upon

and abides in the first jhana if his

consciousness does not follow after the

joy and happiness born of seclusion is

not tied and shackled by the

gratification of the joy and happiness

born of seclusion is not fettered by the

federal gratification in the joy and

happiness born of seclusion then his

mind is called not stuck internally when

you get stuck internally you start

complaining to me about tightness in

your head and what do I tell you

you're trying too hard stop holding on

just allow your mind to be as is going

to be your job is to observe not to

control again with the stilling of

thinking and examining thought a monk

enters upon and abides in the second

jhana if his consciousness does not

follow after the joy and happiness born

of collectiveness then his mind is

called not stuck internally again with

the fading away of joy a monk enters

upon and abides in the third jhana if

his consciousness does not follow after

that equanimity and hold on to it as if

it was a possession then his mind is

called not stuck internally again was

the abandoning of pleasure and pain a

monk enters upon and abides in the

fourth jhana if his consciousness is not

tied and shackled by gratification is

not fettered by the federal

gratification then his mind is called

not stuck internally

how friends is their education due to

singing here a nun torrid an untaught

ordinary person who is regarded for

noble ones and as unskilled and

undisciplined in their dhamma who has no

regard for true men men as unskilled and

undisciplined in their dhamma

regards material form as self or self as

possessed of material form or material

form is in self or self as in material

form that material form of his changes

and becomes otherwise with the change in

becoming otherwise of that material form

his consciousness is preoccupied with

the change of the material form agitated

mental states born of preoccupation with

the change of material form arise

together and remain obsessing his mind

because his mind is obsessed he is

anxious distressed and concerned and due

to craving and clinging he becomes

agitated

is that speaking to you how do you let

go of the agitation by not feeding it by

allowing it to be there the six artists

are not designed to make things stop

except for craving it's not gonna make a

pain stop it's not going to make

education stop but as you let go of your

crazy let go of that tightness in your

head and stop trying to control it don't

become obsessed with something that

might happen in the future then you're

going to let go of your anxiousness and

you're not going to be distressed and

over-concerned due to craving and

clinging every time you let go of that

craving your mind becomes pure clear

he regards feeling as self or self as

possessed of feeling or feeling as in

self herself as in feeling he regards

perception as self he regards formations

as self he regards consciousness as self

herself is possessed of consciousness

where consciousness is in self her self

is in consciousness that consciousness

of his now that means any one of the

five aggregates is material form feeling

perception formations and consciousness

any one of these five when it changes

and becomes different with the change

and becoming otherwise of that

consciousness is his aggregate is

preoccupied with the change and when you

become preoccupied with anything in

other words you're watching this and

you're not staying on your object of

meditation your mind is going to get

agitated agitated states of mind born of

preoccupation with the change of one of

these aggregates arise together and

remain obsessing his mind oh I have a

pain in my body

who's obsessed who wants it to be

different who wants to change it who

wants to break their settings because

it's too uncomfortable who's attached

because his mind is obsessed he gets

anxious and frustrated distressed /

concerned instead of doing that why

don't you let that be and come back to

your object of meditation that will fade

away on its own but the more you feed

the distraction the more agitated you

become the more frustrated you become

the more obsessed your mind becomes with

it and you're not staying on your object

of meditation that's your home base stay

home

and due to craving and clinging he

becomes agitated that is how there's

agitation due to craving and clinging

and how friends is there non agitated

non agitation due to not non craving and

non clinging here a well-thought noble

disciple who has regard for the noble

ones as skilled and discipline in their

Dhamma

who has regard for true men as skilled

and disciplined in their Dhamma does not

regard material form himself you don't

take it personally or herself is

possessed of material form or material

form is in self or self as in material

form that material form of his changes

and becomes different with the change

and becoming different of that material

form his consciousness is not

preoccupied with that change agitated

states born of preoccupation with the

change of material form do not arise

together and remain obsessing his mind

because as mine is not obsessed he's not

anxious distressed or over concerned

due to non craving and none flinging he

does not become agitated he does not

regard feeling as self or self as and

feeling or feeling as in self we're

selfish and feeling

agitated mentals he's not agitated with

with it the feeling of his changes and

becomes different with the change in

becoming different of that feeling his

consciousness is not preoccupied with

the change not agitated born of

preoccupation with the change of feeling

do not arise together and remain

obsessing his mind because his mind is

not obsessed he is not anxious

distressed and concern due to non

craving and non clinging so now this

gives you more and more an idea of how

truly important it is to use the six R's

not expecting it to make something stop

from happening but to allow it to be

there without obsessing on it the more

obsessing you you have towards whatever

feeling arises the more you suffer

and you're doing it to yourself I've had

some students come and be angry because

they say I'm doing something for to them

I'm not doing anything I'm just making

sure you're staying on the path you're

doing it to yourself but you're

obsessing and looking for external

causes for your internal problem well I

need somebody to blame for this I'm not

doing it to myself well yeah you are

look for excuses sometimes people come

in there they find excuses for

everything this is not excuse central

this is taking self responsibility for

yourself for your own pain and watch how

your mind with its old habitual

tendencies gets caught and causes you so

much more suffering so you become

anxious distressed and concerned but

when you use the six hours you let go of

the crazy you let go of the clinking the

the clean cleaning as all of your

thoughts opinions ideas concepts and

stories about why you don't want that to

be there but if

you let go of craving cleaning won't

arise and as clinging water rise your

emotional attachment will not arise if

that doesn't arrive the birth of action

won't arise if that doesn't arise sorrow

lamentation pain grief and despair won't

arise but if you take it on and you

identify with it even a little bit if

you take it personally you're gonna

cause yourself all kinds of suffering

you'll become very anxious and

distressed you'll fight with it and

you're fighting yourself you're causing

yourself that suffering because you're

not using the six R's properly release

means let it be and don't keep your

attention on it

don't become obsessed with whatever that

feeling happens to be or perception or

formation or consciousness

allow it to be there by itself don't

resist or push soften your mind smile

bring that soft smiling mind back to

your object of meditation that's your

home that's where you want your mind to

be not obsessing about how much you

don't like this and how much you're

going to fight with it that is how there

is not agitation due to nut craving and

not clinging friends when the Blessed

One rose from this seat and went into

his dwelling after giving a summary and

brief without expounding the detailed

meaning that is monks a monk should

examine things in such a way that while

he is examining them his consciousness

is not distracted and externally or

stuck in torn firmly and not vibrate by

not craving and clinging he does not

become agitated if his consciousness is

not distracted and scattered externally

nor stuck internally and if by not

craving and clinging he does not become

it

haha then for him there is no

origination of suffering of birth aging

and death in the future I understand the

detailed meaning of this summary to be

thus now friend if you wish go to the

Blessed One and ask him about the

meaning of this as a blessing one

explains it to you so you should

remember it then the monks having

delighted and rejoiced in the venerable

maha katanas words

rose from their seats and went as a

blessed one after paying homage to him

they sat down at one side and told the

Blessed One all that had taken place

after he had left adding then sir we

went to the venerable maha china and

asked him about the meaning the

venerable maha channa expounded the

meaning to us with these terms

statements and phrases maha kassapa is

wise monks maha Kijana has great wisdom

if you had asked me the meaning of this

I would have explained it to you in the

same way that maha katrana

has explained that such as its meaning

and so you should remember it that is

what the Blessed One said the monks were

satisfied and delighted in the Blessed

ones words so obsessing about things

what does that do for you outside of

cause you more pain and suffering is it

where is it I don't think so it's better

to mean that these things go right not

obsess

not find excuses so that you can quit

do you have any questions

yeah

the merciful

and

Oh

please the horsey is dangerous

I may be over 8

innocence

and take responsibility and tell him to

stop tell him that you want to get out

and walk rather than drive with him in a

in a unsafe way

well then you drive you know you just

use a word that is a forbidden word but

it's a forbidden word because that just

makes any excuse for you to continue on

what did I tell you there's no but okay

so don't obsess with it I gave you what

I thought to be a clear answer that is

for your safety

but how many times you over obsess with

a little tiny pain in your body that you

make bigger because you don't like it

and you don't want it there

hmm

right so you obsessed with it and you

caused yourself a lot more suffering

instead of staying on your object of

meditation and let that fade away by

itself you started feeding it you feed

it with your attention were you on your

object of meditation at all no you were

thinking all kinds of thoughts about how

I don't like it it must be this it must

be that that's a scattered mind it's not

a mind that is mindful it is a mind that

is unmindful

remember mindfulness is observing how

Minds attention moves from one thing to

another you weren't you were caught up

in it in continual thinking about it how

many repeat thoughts did you have isn't

that a way that causes suffering no

probably is

wholesome emotions according to avi

Domino look because there's always

attachment with emotions see feeling is

just feeling until craving arises then

it's my feeling and I don't like it or I

do like it

and then the clinging starts so you're

already in the unwholesome as soon as

you allow that craving to arise all the

rest of those links of dependent

origination are about pulse bundles

bobbing unwholesome they're all

conditioned things and that condition

leads to the unwholesome unless as soon

as you see feeling arise you relaxed

right at that moment when you relax then

the rest of the links of dependent

origination don't arise

we're talking about two separate

different things

what's your object of meditation one of

the Brahma Vieira's but that's just an

object of meditation

that's just your home base right

no no it's not emotional at all

you make it unconditional by using the

six hours so that will you have a

feeling or rise you relax right then

there is no more craving there there is

no more clinging there is no more of the

cold tetanus there is no more birth

there is no more sorrow and pain because

you're purifying your mind when you let

go of the crazy being able to recognize

that keep craving this very important

but we have a real tendency to get

caught in our desires and wants for

things to be the particular way I've

gotta figure this out I have to think

about this

that's why engineers are on number one

list of harder people to teach because

they're taught too thick and they try to

solve all problems by thinking and

thinking is a hindrance

when you have a very quiet mind that's

pure your intuition will come up and

solve problems for you without thinking

you'll see

now last night I had listened to a

Dhamma talk that I gave that I used to

retweet and I kept on trying to get you

to understand that you have to sometimes

ask yourself why does this hindrance

keep coming up over and over again what

is it that I'm attached to your

intuition will tell you and you can

change and let it go and your mind

becomes very peaceful and Paul

okay

and he has a question

yeah

yes

six huh

ignore those only when your mind gets

pulled away then you use the 6r

no your - as long as you're staying on

your object of meditation any thoughts

that come in their mind just trying to

trick you to entice you to think about

this or that just ignore that and stay

with your object of meditation stay with

your spiritual friend it will stop doing

that after a period of time but when

you're doing the six hours you don't

repeat the six hours in your mind you do

what it says to do you let it be relaxed

I'll come back

one of the reasons that there's not so

much progress in the meditation right

now is because you're letting your mind

ho-hum and think about this and think

about that when you're not sitting and

your job is to stay with your object to

meditation all the time I don't care

what you're doing and you hear me talk

about smiling smiling helps your

mindfulness to get better

the more you smile the easier it is to

recognize when you start to get caught

and you can let go of that more easily

yeah

there was a dispute

when they say the third job different

yes

the brahma vihara the equanimity at the

realm of nothingness is much much

stronger more settled more at ease it's

a strength the actual feeling itself is

the same but because you're going so

much deeper and you're staying with your

object and meditation for a much longer

period of time your mind starts to

develop disenchantment towards things

where there's not soul it's not excited

well yes well that's the problem with

using language how do you describe

equanimity and the closest I can come is

a very strong balance I'm not an

excitement and that's that's the way I'm

seeing ants around here

but that's the the anonymity is there in

every one of the different stages of

John I just get stronger and stronger as

you go deeper

at first you don't know that notice the

equanimity so much but it's there then

when you get to the third jhana and

fourth jhana you start noticing it quite

a bit more and there is very strong

balance but at when you get into the

brown of the artists is much more subtle

and your mind is quiet enough that you

can actually see more clearly how things

start to arise

sometimes

this model

you still smile yeah

and I didn't say that did I

but you have a very to my mind

not forcing mind

not a mind that's holding on to things

is very white observe it

and there's a lot of joy in that there's

a lot of happiness that arises because

of that

smile by yourself smile a little bit

well in mind you can depend what do I

tell you when fear arises what do you do

and your mind you laugh with it because

your mind is trying to trick you and

distract you you laugh with it you let

it be there by himself

we ourselves suddenly feel like

not always you can't or not it's up to

you just don't know

see one of the things that happens with

this kind of meditation is your sense of

humor starts changing you stop laughing

at things you don't laugh so out loud so

much but your mind is like that sees how

crazy mine can be and you're aware of

this craziness and it just makes you

smile laugh with it

especially when you have a dad

I had one student it been my student for

a long time and he he said it was a

really an attack by a lot of hindrances

what should I do

I told him to go outside for a walk and

laugh

and other people were outside and they

were watching and walk around laughing

every time I and race comes up that with

it it's not yours

and he did it literally

something's wrong with that guy who is

laughing all the time

and it is by no problem

when you laugh you change your

perspective when you change your

perspective you go from taking and

personally to seeing the impersonal

nature of it especially with big things

like fear it's really easy to get caught

in fear or frustration or boredom or

whatever it happens to be it's just your

mind trying to distract you that's all

stayed with your object of meditation

laugh with it if you're really serving

it caught it

okay

I told I want you to have fun

well your idea of fun and mine are not

necessarily the same

no just you can be very enjoyed it very

much and have fun doing it did you get a

chance to listen to the did you did you

notice I didn't ask him a question he

said you know everything in life is fun

or maybe a thought or bottle

but he didn't I slipped him some

chocolate yeah

[Laughter]

okay and it

years

may suffering ones be suffering free and

the fear struck fear us be maybe the

greatly fed all grief and may all beings

find relief they all been fair this

merit that we've thus acquired for the

acquisition of all kinds of happiness

may beings inhabiting the space and

earth divas and I'm as a mighty power

she was merit of the house made their

own protected Buddhist dispensations

[Music]