From: https://youtube.com/watch?v=6ZP3PDVvjzg

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

[Music]

as I heard on one occasion the blessed

one was living in Swati and jeta's grove

in a tin bin vigas 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

attend closely after what I shall say

yes venerable sir the monks replied 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 internally and if

by not claiming 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

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 he 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

market China and exchanged greetings

with him when this courteous name evil

talk was finished they sat down at one

side and they told him what had taken

place

adding let the venerable maha channa

expound it to us the venerable maha

channa replied 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

service 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 he is vision his knowledge he is

the Dhamma he is the Holy One

he is the Sailor the proclaimer the

elucidate ER of meaning the giver of the

deathless the Lord of the Dhamma the

tatata that was the time when you should

have asked the Blessed One the meaning

as he told you so you should have remem

then listen friends and attend closely

to what I shall say yes friend

the monks 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

federer of 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 R's 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

caused 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

to 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 the

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

federal 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 in the definition of

mindfulness is remembering to observe

how mind's 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

wholesome

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 and 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 of

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've 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 of meditation

if you don't do that you're going to

turn it into a bigger and more intense

thing that's just going to take your

mind and it's going to be very scattered

by your over concern

so your mind is going to be is going to

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 hygiene in Burma that

was something like this they don't clean

their teeth 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 that's this is when the

AIDS was still pretty rapid in Burma no

you're not going to 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 to arise 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 have 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 federer of 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

mine if his consciousness does not

follow one of these scents doors it is

not tied and shackled by the

gratification of this sign it's not

fettered by the fedorov gratification in

the signed of one of the sense doors

then his consciousness called

consciousness is called not distracted

and scattered externally and how friends

is mind

called stuck internally here quite

secluded from sensual pleasures occluded

from unwholesome states a person enters

upon and abides in the first jhana which

is accompany 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 was 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 again 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

jhana Annika

which noble ones announced he has a

pleasant by abiding who has equanimity

and is mindful if his consciousness

follows after that equanimity and 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

dude 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 it

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 calls not

stuck internally here quite secluded

from sensual pleasures secluded 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 used or

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 with

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 Torah an untaught

ordinary person who is regarded for

noble ones and his unskilled and

undisciplined in their dhamma who has no

regard for true men and his 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 herself 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 blaming

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

agitation stop but as you let go of your

craving

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 as possessed of consciousness

where consciousness is in self herself

is in consciousness that consciousness

of his now that means any one of the

five aggregates is a 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 it

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 taught noble

disciple who has regard for the noble

ones is skilled and disciplined in their

Dhamma who has regard for true men as

guild 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 as in self or self as in

material form that material form of his

changes and becomes different with the

chain 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 his mind is not obsessed he's

not anxious distressed or over concern

due to non craving and clinging he does

not become agitated he does not regard

feeling as self or self as in feeling or

feeling as in self where self is and

feeling

agitated mentals he's not agitated with

with it but 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

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'd let go of the

crazy you let go of the clinking the

the clean cleaning has 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 cleaning

won't arise your emotional attachment

will not arise if that doesn't arise the

birth of action want to rise 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 going to 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 doomed to not 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 by 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

pinging 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 china is

wise monks maha Catriona 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 it such as his 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 it would cause you more

pain and suffering is ofcourse it I

don't think so

it's better to let these things go right

not obsess

not find excuses so that you can quit

do you have any questions

yeah

you mentioned

so I was I was afraid that my crash

please the horsey is

I may be overweight

then 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 an 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

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 because there's

always attachment with emotions a

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

coal tunnels about being an awesome

they're all conditioned things and that

condition leads to the unwholesome

unless as soon as you see feeling arise

you relax right at that moment when you

relaxed and 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 Bravo VRS but that's just an object

of meditation

that's just your home base right

no no it's not emotional that 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 crazy air there is no

more singing there is no more of the

jolt tetanus there is no more birth

there is no mores are all little baby

because you're purifying your mind when

you to let go of the crazy being able to

recognize that keep craving is 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 got

to figure this out I have to think about

this and that's why engineers are on

number one list of harder people to

teach because they're taught too thick

and they 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 you'd listen 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 go and your mind becomes

very peaceful and calm

okay

and he has a question

yeah

six huh

only when your mind gets pulled away

then you use the six

you're - as long as you're staying on

your object of meditation any thoughts

that come in their mind just trying to

trick you they entice you to think about

this or that just ignore that and stay

with your object of meditation stay with

your spiritual friend

it won't 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 while coming 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 be caught and you can let

go of that more easily

there was

whenever they say the third different

yes

the in the brahma vihara the equanimity

at the realm of nothingness is much much

stronger more settled more at ease it's

the strength the actual feeling itself

is the same but because you're going so

much deeper and you're staying with your

object of meditation for much longer

period of time your mind starts to

develop disenchantment towards things

where there's not so it's not excited

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 the anonymity is

there in every one of the different

stages of jhana 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 and fourth

jhana you start noticing it quite a bit

more and there is very good strong

balance but at when you get into the

brown movie artists it's much more

subtle and your mind is quiet enough

that you can actually see more clearly

how things start to arise

yeah

sometimes like the smallest

yeah you still smile yeah

no I didn't say that did I

but if you want to have a very to my

mind

not forcing my

that's holding on to things is very

light deserve it

and there's there

love happiness rises because of that

well in your mind you can depend what am

I telling you when the 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 yourself

really

not always you can 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 light that sees

how crazy mind can be and you're aware

of this craziness and it just makes you

smile laugh with

especially dad

I had one student he'd been my student

for a long time and he he said it was a

really being attacked 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 in dreams comes up laughs

with it was not yours and he did it

literally well something's wrong with

that guy he's laughing all the time no

problem

when you laugh you change your

perspective when you change your

perspective you go from taking it

personally to see the impersonal nature

of it especially with big things like

fear it's real 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

staying with your object of meditation

laugh with it if you're really certain

to get caught of him

okay

I told I want you to have fun

well your idea of fun and mine are not

necessarily the same

No you can be very enjoying it very much

Yeah right and have fun doing it

did you get a chance to listen to the

did you notice I didn't ask him a

question he said you know everything in

life is fun

but I just licked him some chocolate

yeah

okay anything else

years

may suffering ones be suffering free and

the fierce drought fearless be maybe the

grieving federal grief and may all

beings find relief may all be shared

this merit that we've thus acquired for

the acquisition of all kinds of

happiness may be happening the space and

earth gave us a time as a mighty power

to share this merit of the hours may be

wrong protect the Buddha's dispensations

[Music]