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The Gentle Way of
Buddhist Meditation
Dhamma Talks by Godwin Samararatne
Hongkong, 1997
Day 6 Retreat: 18th October 1997
Integrate Meditation with Daily Life
Godwin:
We thought we can have a shorter sitting because we thought we can have a longer discussion as it is the last discussion we are having. So we will go over the techniques we have practised here. And with these techniques, if you have any difficulties, please present them. Though there are different techniques, the principles are the same. I present different techniques because people have different temperaments. So what I try to do is to relate to the meditators individually and find out what technique is more suitable for them.
Before we speak about the techniques, we should be clear why we meditate. The purpose of meditation is to free ourselves of suffering. The Buddha often said I teach the fact of suffering and the way out of suffering. So it is to really achieve a mind that is free and a heart that is boundless. And the techniques are rather simple but we complicate them because of the complicated minds we have. Human beings are very clever at complicating simple things! I often ask the question: What has human beings not complicated in life? So one of the techniques we presented was focusing on the breathing. Any difficulty about this technique?
Female 1: When I observe the breathing, I find that my mind was not calm and the breathing was fast.
Godwin: So I will say something about this technique. For whatever question you have, perhaps what I say might cover by it. The simple thing about this technique is that it is learning to be aware, so that we try not only to learn about awareness in relation to breathing but whatever is happening in our mind and body. So it is very simple. If you are having thoughts you just know that thoughts are there. If the breathing goes fast, you know now my breathing is fast. If you have unpleasant sensations in the body, you know there are unpleasant sensations in the body so as I have been emphasizing, the whole focus of the technique is just knowing what is happening from moment to moment. If our mind is calm, you know the mind is calm. If the mind is not calm, you know the mind is not calm. So if we are meditating to achieve a mind that is calm, then when calm comes, we will hold onto the calm. This is how suffering is created. And if there is calm, there is also suffering. So what this meditation does is something very simple, knowing what is happening and as I have been saying very often, just being friendly and saying O.K. to whatever is happening and if you can meditate in this way, at the time you are meditating, you are free from suffering.
And what is also important is, to use the breath not only when we are sitting. This is why I have been saying, please make a connection with your breath. So in everyday life, at different moments, you can just come back to your breath. And as I said the friend, our breath, will help us to just experience the present moment, the here and the now. The idea is to sit and develop awareness and then to use that awareness at other times. I would consider that more important than what is happening when you are sitting because it is in everyday life that suffering is created, problems are created, you have to face challenges.
Some meditators ask me: Am I doing it right? How do I know whether I am progressing in my practice? So I tell them the progress is not what is happening when you are sitting but how you relate to it in everyday life. In Sri Lanka, we have very very rich people sometimes being very unkind to their servants in their house. So when they are learning meditation, I tell them the way to know their progress is to see the way they are treating your servants at home. They are not very happy to hear such things. So please realize the progress is in how we are relating to it in everyday life. So it is a way of living. It is an art of living. It is a way of thinking. It is a way of having an attitude towards life, like the story I related about the wise old Chinese man. So please please see this clearly, please realize this. Perhaps after I go over the techniques, I might go over with you that aspect of everyday life. So again to repeat, please don't associate meditation with a particular posture, a particular time, a particular technique.
Another technique I presented was, meditation on loving kindness, which I emphasize very much. And meditation on loving kindness is related to all the techniques because if you can learn to make friends with whatever is happening, in that moment, there is freedom. The simple fact is suffering comes when we resist something, whether in meditation or whether in everyday life. So loving kindness, friendliness, gentleness, openness, allow us not to resist, but just to flow, just to be open to what is happening.
Anyway, any problems about meditation on loving kindness? It's a funny question: Any problems about loving kindness meditation.
Female 2: Sometimes you treat other people with loving kindness but other people may not treat you with loving kindness.
Godwin: Very good question. This is what happens in everyday life. This is one of the greatest challenges we have in everyday life. People who are unfriendly to you, people who are unkind to you, people who are unreasonable to you; they should be our gurus, they should be our masters, they should be our teachers. As one of my friends put it, they really show you the mirror. So when you meet such people, you should be really grateful for them because they are testing you. So the important thing is, not to be concerned about what they are doing, but to watch what is happening in our own mind. This is why we have been emphasizing so much the practice of awareness, just knowing what is happening. Then when you realize that the problem is what is happening here and not what is happening out there, people can behave in any way but there is no reaction to that. And as we have been emphasizing, this shows that human beings are human. According to the Buddha, until and unless we are enlightened, we are all crazy. So we are living in a crazy would. So the problem with us is we are taking these crazy people too seriously! So the sane way to live in a crazy society is to realize that, to understand this and to have compassion to the crazy people we have to be with. So this is how we can relate to such people, so they should be our teachers. So hope you meet more and more such masters, such teachers, such gurus, in your life and they are much better than the so-called teacher from Sri Lanka!!
So any other questions about loving kindness?
Female 3: Sometimes I feel that someone has done something wrong, for example, in the office, I see people wasting paper, so I get a bit angry with them although I understand that they may be ignorant about this but still the anger is there.
Godwin: It is interesting for me the example you gave. In Sri Lanka, people get angry when they waste their food because food is such a precious important thing. So it is interesting that when you see people wasting paper, so how does a meditator use such a situation?
So one way of working with such a situation is to see your own reactions to such a situation. Are you angry? Are you annoyed? Are you irritated? In what way are you reacting to that. So sometimes it is interesting that you can experiment with it. One day you go and you see such people, you see now, how long will the anger last, half an hour? One hour? Because of some paper? So you should look for such people and see how you are reacting to such situations. So that becomes a learning experience to you.
Now this doesn't mean that meditators are always passive, looking at oneself. There are two very important words: reaction, response. Reaction is an emotional reaction to such a situation. Response is doing something meaningful, doing something creative without reacting. So if you can have a kind of dialogue with such people in a very friendly open way, try to understand their behaviour. But it should be done in a very very skilful way rather than when you speak to them, speak in a very angry way, in a judgmental way as if you are thinking you are righteous and these people are wrong and naturally there is a reaction to that. We should never be self righteous in our life. When you see mistakes of other people, without being self righteous, sometimes you say: I may not have that mistake but I may be having worse mistakes, worse ones, wrong things in my mind. Then when you see wrong doings, you relate to human frailties in an entirely different way. So it is good to, if you like to, to have a dialogue with such people and just get them to reflect on what is happening to them. This may work, this may not work. So if it works, it's fine and if it doesn't work, you should be able to see such human frailties and just to understand that this is the way things are. So I like to again emphasize this importance of getting the person to see what he or she is doing, to get that person to reflect as far as possible by asking questions, rather than impose your opinion on other people. And I would also like to suggest in such situation, without being self righteous, to be humble in situations. To honestly tell such person: I'm sure I'm having shortcomings in me and I'm full of imperfections because I'm still not an enlightened person but I'm curious to know what makes you do this? That can touch people very deeply rather than the self righteous way.
Anything else about loving kindness?
Male 1: My question is related to the previous question that has just been raised, this thing about not being self righteous when you deal with a person whom you think is not acting correctly. The problem is between me and my wife. I have tried the method you have just explained to us to make her understand where her shortcomings are but the more friendly I am in dealing with the situation, the more self righteous she feels so I'm getting nowhere with this.
Male 2: He said he got more and more humble and his wife got more and more self righteous, but don't believe him!
Godwin: And I think I agree because I know his wife also!
Anyway I think I'm forced to relate my usual story about the cobra. I think most of you have heard of this story. Anyway, anyone not heard of it?
The story is that there was a cobra who was practising loving kindness meditation in a forest all by herself and an old woman came along and then the woman mistook the cobra for a rope. So as the cobra was practising loving kindness, she allowed the woman to use her as a rope for the fire wood she had collected. So the old woman went home and this cobra escaped with lots of difficulties, lots of pain, wounds and so on and went to the meditation teacher and told the meditation teacher, ‘See what happened. I was practising loving kindness. I'm suffering as a result of the loving kindness.’ And the teacher said, ‘You have been practising idiotic compassion, not loving kindness. We have to learn to hiss sometimes. So sometimes we need to hiss to assert ourselves, to be firm but again be clear that you are being firm and that your motive, what is inside, is really compassion.’ So the point I'm making is, loving kindness doesn't mean that you are always passive, allowing others to exploit you. So it's again with wisdom that you should know when to assert yourself and when to be gentle. And you should also allow your wife to be the cobra.
Another technique that we practised which is very very important, I feel, is what is called objectless meditation. Once you are established in awareness and you are stable in your mind, then we are in a position to allow anything to arise, allow any thought to arise, allow any emotion to arise especially emotions we don't like, any sensations to arise, and we learn just to observe, just to be with whatever is happening in that spacious mind. This is a very very useful meditation in everyday life. In everyday life, in different situations, just to know what thoughts you are having, just to know what emotions you are having, just to know what sensations you are having, and seeing what they are and learning not to react to them, making them the objects of meditation, making them learning experiences. So in everyday life, you are having an emotion like anger, fear, stress, we learn to make that an object of meditation. Meditation has different levels but at least to a great extent, we should try to integrate this with everyday life. This is why we had two full days, one full day to work with emotions, another full day to work with thoughts, because these are the two aspects, the two areas which we have to deal with in everyday life. So any question about this practice?
Male 3: Regarding the objectless meditation, practically, how can we create a spacious mind in order to do such meditation?
Godwin: So using a technique like breathing, we learn to develop awareness, we learn to develop non-reactive mind, we learn to be open as I said with this technique like focusing on breathing and once you know now you are fairly stable, then you can open up to whatever is happening. And what is beautiful in this technique is even when there are times when you don't have a spacious mind and when you react, as I said, when you have emotion, that becomes an object of meditation, you learn about it, you investigate it. So if you are unable to do it at that time, it will not be very easy, but at least later on, we can reflect on what happened and we can learn from them. So our mistakes, our failures, they're used as our teachers, they're used for our spiritual growth. It is a very very beautiful way to live. Usually when we make a mistake, we give ourselves a big minus, we feel guilty, we suffer from anger, all different reactions. But in this way, there is no need to have such reaction for them, you learn about what happened to you, so it develops self knowledge, you feel grateful for these emotions and reactions that you have had. I like to emphasize this very much because I know in this culture, there's lots of suffering as a result of our failures, our mistakes. So hereafter, please don't suffer as a result of them, make them the object of meditation, make an effort to learn from them, because again, we can use them as a mirror because they are showing us where we are. So please be very clear on this point. Then you come to a state whether these unpleasant emotions are there or whether there are pleasant emotions, it makes no difference. No big plus when pleasant experiences are there and no big minus when unpleasant experiences are there. As the Buddha said: We learn to see things just as they are.
Any other questions about this technique?
Female 4: You taught us not to fight with our thoughts in everyday life, particularly during meditation, we should not fight against all the sensations. During meditation, I find after sitting for about half an hour, my legs become so painful that I have to put all my attention on the pain and it's like putting up a fight with those sensations. And if I try to accept the sensations, then all my attention is on how to accept those sensations and therefore, I have no room to do any observation of the thoughts. So I would like to know when I should make a decision to change my posture because I do not want to change my posture too often because I might have to go through the pain in order to improve the sitting. It confused me because I have to make a decision sometime and I do not know what decision should I make.
Godwin: A few points, one is using pain is a very very useful experience for meditation. In everyday life, when we experience physical pain, what do we do? We try to do something about it immediately, change the posture or whatever and then get rid of the pain because it is unpleasant. So by doing this, we never learn about pain, which is the most important part of the human condition. We don't know what types of pain we might have to experience in the future, so this is why I have been repeating so much so often, meditation is learning to be open to unpleasant experiences. So please don't see them as a disturbance or a distraction. So this is one point. So nothing is more important than the pain itself, thoughts or whatever, because that is what you are experiencing, so feel grateful for the pain because you can learn about the pain in a meditative situation.
We have to avoid two extremes. One extreme is always saying yes to the body. This is pampering the body. Is there lots of pampering of the body in this country? A good question to reflect. The body said, ‘I want it.’ Immediately go for it because it is all available here. So it is very very important to learn to say no sometimes. So saying yes always is pampering. Always saying no is being too hard on ourselves. So it is very very important to have the balance, when to say yes, when to say no. So in relation to physical pain when you are meditating, immediately you change the posture, I would say that is pampering and going through the pain, not trying to change the posture, grinding your teeth, enduring the pain, I would say it is the other extreme. So the middle way is learning, experimenting, exploring the pain and then when it's unbearable, change the posture, stand up, very simple.
Female 4: I think it is rather difficult to know what is the point that you have to be strict.
Godwin: Just play with it, just experiment with it, it's not as critical as you think. Don't be so serious about the practice. Yesterday you were speaking of people being like stones. This is the result if you are too serious. So this is why I'm emphasizing lightness, joy, experimenting, playing with meditation. I think this brings up another aspect of meditation which I like to mention. I think again this is related to this culture, that people are goal oriented, you want to achieve results. So it is very very interesting, in everyday life you have goal to achieve, results to achieve and immediately we chase the goals when we are meditating. So naturally you go through the same stress, the same anxiety, the same tension, the same restlessness because you want to achieve some goals, some results. Buddha has something very very interesting in this connection, a simile. He said meditation is like being a gardener, so like a gardener you are enjoying planting the trees, vegetables, flowers and the gardener is not bothered when the flowers will come, when the fruits will come but is enjoying what he is doing. I have thought of a similar simile. The simile is trying to reach the top of a mountain when you're climbing. If you are concerned, you are pre-occupied by what you are going to see when you reach the top, you'll miss the fun when climbing. So when you are climbing, what is going to happen to you, the falls, the adventures, the problems, those become the practice and not be concerned about what is there when you reached the top. So what is happening now is the practice and not what is going to happen later on. So it doesn't matter whether it is pleasant experiences, unpleasant experiences, see them as practice, that's the practice, not getting rid of them.
Any other question?
Female 5: Your teaching is mainly divided into two areas, that is the technique of observing the breathing and the other is observing what is happening in our mind. Is there a suggestion that we should practise observing the breathing first and then observe what is happening in our mind or the other way round? Which one should we do first?
Godwin: I would say it depends but as I said earlier focusing on breathing helps you to develop awareness, non-reactive mind and so on and once you develop these skills, then you can practise objectless meditation. And I would like to make it clear that we should practise both of these techniques, continue to practise these two techniques independently because in a sense they compliment each other. I also like to make it clear now what I have been saying so far you might have the impression that meditation is only practising techniques but there is also a very important area which I presented on a few occasions here, learning to reflect, learning to contemplate. This is very very important especially to our behaviour. To reflect in a very very friendly, gentle way about the way we behave, words that we used. So we can learn a great deal from all this in relation to the way we are behaving. The judgments we make. So if we can develop this quality of reflection, one can see the Dhamma from any experience in life, any experience can be a meditation. It can be a sickness, it can be some disappointment, it can be some frustration, it can be some happiness, it can be anything but just learning to reflect, to contemplate, to understand, is very very important. So in this connection I like to suggest a technique which you can practise in everyday life. In the evening after work when you go back home, I know everyone who goes home is tired but please try to recover from that by maybe taking a shower, doing something just for a few minutes and take your mind backwards and then just reflect on how you spent the day. From the time you woke up to the time of that reflection, just to try to go over all the things. See now, how many times did I get angry during the day, what are the occasions when there was stress, when were the situations when I lost control of my emotions. You are not doing as if you were a teacher, trying to beat yourself but in a very friendly, gentle, understanding way, just going over what happened, and what is more important is also to reflect on the times when they are not there. Reflect on the good things you have done, the generous things we have done, the friendly things you have done, the nice words you have used. You should also include these. This is more important, equally important. And if you can be also more open to these positive things, you'll be surprised to know what a good person you are. So this type of reflection will enable us to know more about ourselves, to know about our behaviour in a very objective clear way and when you do this, a natural transformation will come in your behaviour without trying to do anything.
I think another thing we learned is yoga. So please don't forget yoga in everyday life. You don't have to do one hour of yoga but in the morning when you wake up, then just spent five minutes, ten minutes, doing some of these physical exercises, movements. It will really awake you physically and mentally. In the evening when you go back home, take a shower and do a few exercises, immediately there will be a recovery.
Any questions about yoga? The yoga master is here.
Female 4: If our yoga teacher can give us some notes it would be good because I will forget when I get home.
Godwin: Yes, give them notes.
Yoga teacher: I have already prepared some. I will distribute them tomorrow. I don't want to give them in advance because I want them to concentrate on the practice.
Godwin: Do you want him to demonstrate anything about yoga? You can ask him to show you. Stand on your head. Anyway, so please try to combine meditation with yoga because physically, it is one of the things I like to mention, that it is very very important to relax the body. I find that sometimes the way you meditate, I mean I can see on your face, I mean it is not relaxed. As I said, it is too serious, too tense, may be trying to achieve something. So when the body is relaxed, the mind becomes relaxed, then both the mind and body are relaxed and you can meditate in a very relaxed easy way. And talking to some of the meditators here I find that they are mostly in their heads and not in their body so much. So it is very very important to make a connection with the body, feel the body, learn to listen to our body, to come back to the body as often as possible.
Female 6: The thing I observed when doing yoga is the question of ownership, this concept of the self, because I found the body acts very independently. It would not always do things the way you want. I want to bend over like Jack but I can't do it. It is not up to me, the body has its independence.
Godwin: It is a very good point to realize our limitations and then as you rightly said, we have no control and if we are the master, we can say do this, the body should behave like this, we can't say that. So this why we have to learn to surrender to what is happening. This is why on one occasion I said we have to be open to uncertainty because we have no control over what is happening in our mind and body and the environment and life.
Anything else? We can spend more time today as it is the last night.
Female 7: I don't quite agree because even with Jack when he first started, it can't be he could do all the postures he can do now so you have to gradually learn with your body.
Godwin: That's true but it doesn't mean that Jack can say: Now my body don't fall sick, my body don't die, please don't have any white hair like Godwin's hair. Even the Buddha could not control what happened to his body. The Buddha's body became sick, the Buddha's body became old, the Buddha's body died. The only difference was whatever happened in the body, it caused no suffering for him because he was not identifying himself with it.
Female 1: You told us that we should hear and see things when we go outside. I would like you to tell us more about how we see things.
Godwin: Normally when we see things, our complete attention is not there. So what we can do and this is what is sometimes very useful about nature, is that you can cultivate this way of looking at things by examining something very very clearly, very closely and at that time, your whole attention, you whole awareness, is on that object that you are seeing. So then if we can learn to do this in relation to seeing, our senses are really awaken. There's a freshness that arises, there is a lightness in your being. I think as children we had this quality, but maybe with our pre-occupation, with our anxiety, with our thoughts, they are there most of the time so we try to see them with such a mind, so we hardly notice things. So when you develop this quality, we can see small things, little things, much more clearly so that these ordinary things can become extraordinary. In the Buddhist texts, there are some very beautiful references to monks and nuns living in the forest and how they are describing very minutely what they hear, what they see. So another word for this is to develop a kind of sensitivity in a positive sense to seeing things, hearing things, smelling things, feeling things, so your whole living is alive, is afresh, is new, is innocent. In the Dhammapada, a very important book in the Dhamma, it is said that if you do not cultivate this awareness, this alertness, we are like dead people. So we become alive with this quality. I think maybe you might have experienced this, before chanting, when we hear the sounds, how we can really make the sounds the object of meditation. If we can really hear them sharply, clearly as if for the first time where space is created in your mind only for the sounds and the same quality of living is in whatever we do, when we are eating, we'll be really alive, we be really conscious, really present when we are eating. So this is what I'm trying to emphasize.
Female 8: Sometimes when we are meditating, we have vibration, movement of the body, what should we do?
Godwin: Sometimes just to allow the body to move. Sometimes you need to control it, to say: Now stop it. Sometimes to allow it, sometimes to control it, to stop it. Only thing is you should not react to it and say: This is a funny feeling, this is strange, am I doing it right? That is unnecessary. When we meditate, so many things happen in our mind and body but whatever happens, just learning to be aware, learning to say O.K.
I like to hear something about chanting. What is your experience with chanting.
Female 4: I am not answering your question yet, I want to put a question.
Godwin: But I like to hear the answer and then you can put the question. What about chanting?
Male 4: I think Chinese chanting is fast and when I chant, I don't feel peaceful, not in here but elsewhere.
Godwin: But we are talking about chanting here.
Female 7: I felt very comfortable when chanting in the temple next door this morning.
Male 5: I'm not talking about chanting here but the traditional chanting. It makes me annoyed with the bell ringing all the time, bell ringing for this, bell ringing for that, as though I'm being controlled.
Female 4: I want to talk about the chanting here.
Godwin: Thank you.
Female 4: I feel very irritated about the ding ding. It's very interesting sometimes when I concentrate on the chanting, it feels that the ding ding is very far away but sometimes, I don't know when, I am still not so aware of my mind, sometimes the ding ding really gets very irritating to my brain, like something hitting me. I don't like it.
Godwin: So you are saying about when you hear chanting. What happens when you hear your own voice chanting.
Female 4: The whole atmosphere.
Godwin: With your own voice?
Female 4: Sometimes I can feel mine and also sometimes the whole. I just, the feeling is very interesting because sometimes it is irritating to my mind and sometimes it doesn't.
Godwin: Many experience has plus, minus and this is why we have to say now plus, now pleasant, now unpleasant, O.K., this is life. So you see chanting shows what life is. It doesn't go one way, it's beautiful. You see one can learn from anything. This is what I say, this is a way of life, pleasant things come, unpleasant things come. Can we be open to them?
I like to share my thoughts about chanting. I love Chinese chanting. I don't know, it's really makes me, how shall I put it, really enjoy, really being present. Sometimes without my knowledge, my body is moving, wonderful. And I like the bells because in Sri Lanka, we don't use bells so it is some magic for me.
Female 6: Actually the bell is a device to develop our awareness too because the sound of the bell is very clear. Secondly it vibrates slowly and reduces its volume to the end so your awareness can follow the bell from the time it is hit right to the end of it when the sound finally vanishes.
Godwin: Very good point. Any question?
Female 4: I still have one question. Talking about awareness, I want to know, during awareness, I have many many imaginations. The imaginations keep coming out. Is this one of the nature of awareness?
Godwin: Can you give an example of what you mean by imaginations which makes you happy?
Female 4: For example, when I look at the grass and I look at small plants and when they move, I feel like dancing with them so it's a kind of imagination. I don't know whether it's thoughts or not.
Godwin: It doesn't matter but if you can just dance, just dance and enjoy it, it doesn't matter what it is.
Female 4: And even when I look at the clouds I see many many things and so, I want to know if the imagination is a kind of thought.
Godwin: Find out for yourself. I mean this is what I have been encouraging people to do. So when you imagine, you can find out: Now am I thinking? What is happening? So these are ..... I think the question was not translated. You can translate yourself.
So tomorrow I like you to experiment with it and come and share with me the discovery you have made. This is what I have been trying to encourage. By the way, the last few days is for you to make your own discoveries. And if you learn to make your own discoveries, as I said on one occasion, when you leave this place, you will continue to make discoveries about life, about anything. One danger about imagination is that you may not be able to be clear what is imagined and what is reality. I know some people have breakdowns because they don't know how to distinguish what is imagined, what is real.
Female 4: I told you about the grasshoppers last night. In my imagination, I don't know the grasshoppers are meditating or not but I imagined, and so this is very interesting.
Godwin: This is why I said the danger is, that you might come to a stage where you don't know whether you are imagining or whether what is real and that can cause serious problems for you. I mean this is what is beautiful about the meditation techniques. There is nothing to imagine, something real, something objective and then when there is unreality, imaginations, let go, come back to the reality. Sounds, it is something pleasant, everyone can hear sensations. When I meet people who have psychological problems, these are the techniques that I give them and for the first time, they can distinguish what is real, what is unreal.
So tomorrow we will be having a different schedule as you know. There's lot of working meditation we have to do, clearing up. And of course I know you have not been practising silence but tomorrow you are free to really speak out openly, but I like to make this suggestion, it is very very important to everyday life. So when you speak, see how far you can be aware of your speech because in everyday life, this is area where there's lots of problems, difficulties, suffering, where we use our speech incorrectly. So silence is important, right speech is important. So please make an effort. It will be a very good training for everyday life. When you are speaking tomorrow, just to know that you are speaking, to observe the tone of your speech. When others are speaking, do you really listen attentively, clearly. Also tomorrow while we are working, as we have been trying to do, see how far you can see work as a meditation and not something different from meditation. So we will have a last session, I think what is called, conclusion, so we might have some more minutes to speak about everyday life, some aspects on meditation, if there is a need for it.
I am very happy that you presented questions clarifying some problems, difficulties you have in meditation. So I hope you are very clear about the medicine now. So now the important thing is to make a commitment to use the medicine in everyday life. I like to tell you really make use of the medicine, the medicine really work and help you. You will see the medicine helps us to work with the sickness that we create ourselves. And I also like to suggest that while you use the medicine, please make an effort to share the medicine with others. There's lot of people suffering in this world. So it is very very important for us while we take the medicine, for us to share it with others.
We will do some chanting.
Talks: [1] [2] [3] [4] [5] [6] [7]
Retreats: [1] [2] [3] [4] [5] [6] [7]
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