From: https://youtube.com/watch?v=uqvVIZp3mRI

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

[Music]

okay

never mind

now the thing that most people don't

realize

is that

once you experience a genre one time in

your life

you can experience nibana

at any other time during your life

a lot of people have this idea that

drama is only while you're

sitting and

like last week i tried to explain that's

not true

you can have jhana with you all the time

now that means that you have to have

exceptional

mindfulness

and catch yourself just thinking

nonsense thoughts

it's important that you

gain the confidence

in being able to go into a jhana

experience at any time that you want

and nibbana can happen at any time

i've had a student that was washing

dishes and she felt her mind going very

deep and she stopped and sat

down and experienced nibana

that can happen

nibana is a an experience

of opening up your mind

and experiencing the joy

the happiness and the

unification of mind

you can have this experience at any time

and it's important for you to understand

that it does take practice

and the more you practice

the easier and more confidence you have

in staying with this

joyful feeling and this peaceful

calm feeling and the equanimity

so

thus if i heard on one occasion the

blessed one was living at

kampa on the banks of the gagara

lake with a large sangha

of monks then pissa

excuse me the elephant driver's son

and ken daraka the wanderer went to the

blessed one

tessa after paying homage to the blessed

one sat down at one side well

kandaraga exchanged greetings with the

blessed one

and when this courteous and amiable talk

was finished he sat down at one side

standing there he surveyed the sangha of

monks

sitting in complete silence

and then he said to the blessed one

it is wonderful master goat tama it is

marvelous how the sangha of monks have

been led to practice the right way by

master gotama

those who were blessed

those who were blessed once

accomplished fully awakened in the past

at most only led the sangha of monks to

practice the right way as

it is done by master gotama now

and those will be blessed once

accomplished and fully awakened in the

future

at most only led by the sangha of monks

to practice the right way is done by

master gautama now

so it is ken garaka

so it is those who were blessed once

accomplished and fully awakened in the

past

at most only led the saga of monks to

practice the right way

as is done by by me now

and those who will be blessed once

accomplished and fully awakened in the

future

at most will only lead the the sangha of

monks to practice the right way as

is done by me now

in this sangha of monks

there are monks who are arahats with

taints destroyed

who have lived the holy life done what

had to be done

laid down the burden reached the true

goal

destroyed the fetters of being

that means destroyed

craving

and who are completely liberated through

final knowledge

in this song of monks there are monks in

higher training

constant virtue living a life

of constant virtue say justice

living a life of constant satrocity

they abide with the mind well

established in the four

foundations of mindfulness

what for here amonkhet by

observing the body as a body ardent

fully aware mindful

and having put away covetous and grief

for the world

he abides observing feeling his feeling

ardent fully aware and mindful having

put away

covetousness and grief for the world

he abides contemplating mind as mine

ardent fully aware and mindful

having put away covetousness and grief

for the world

he abides observing mind objects as mind

objects

art and fully aware mindful

having put away covetousness and grief

for the world

and this is something that a lot of

people

this is part of this

and an awful lot of people have this as

putting away covetousness and grief for

the world

as just a statement to be gone over

but not thought about deeply

putting away covetousness and grief for

the world

means that they have

very very little craving

left in their mind they've used the six

r's and they become

have become onigami's the third stage of

awakening

putting away covetousness and grief for

the world means

letting go of these hindrances

that keep distracting

mind and causing all kinds of problems

this is one of the things that i was

talking to you about

last week about

carrying your my your meditation with

you

all day catch yourself

when you start to get emotional

likes and dislikes that cause your mind

to go

into suffering a lot

develop having equanimity

no matter what the cause of

the situation comes up

it takes strong mindfulness to be able

to do that it takes strong

observation and remembering to

observe how mind's attention moves from

one thing to another

in the early part of the day you can

have a very

happy mind and then all of

a sudden something comes up and it's

something you don't like and you get

into an emotional

thing with it what are you supposed to

do

indulge in that emotional upset and

cause yourself

more and more suffering and suffering to

those around you

or are you going to use your 6rs

and your forgiveness and your

gratitude for things that come up

a lot of people are taught that

hindrances

are something that you're supposed to

fight with

and you're supposed to suppress

and the more you fight with it the more

you suppress it

the bigger and more intense that

emotional upset

becomes where

is your equanimity where is your balance

of mind so that you can

see things clearly without getting

caught

in the i like it i don't like it

syndrome

it's really kind of

amazing when you start studying

dependent origination and you start

seeing this

as a process rather

than something personal that you have to

get involved with

so

when this was that pesa the elephant

driver's son

said it is wonderful venerable sir it is

marvelous i always love it when that

that's that marvelous comes

into uh

comes into the scripture because that's

my actual

name marvel so it makes me happy every

time i see it

how well the four foundations of

mindfulness have been made

known by the blessed one for the

purification of beings for surmounting

sorrow

lamentation

for the disappearance of pain and grief

for the attainment of a true way

for the realization of nibana

from time to time venerable sir

we white clothed lay people also

abide with our minds well established in

these four

foundations of mindfulness

here venerable sir we abide

observing the body as a body feeling as

feeling

mind as mind and mind objects as mind

objects

ardent fully aware and mindful

having put away covetousness and grief

for the world

it is wonderful venerable sir it is

marvelous how amid

man's tangled corruptions and deceptions

the blessed one knows the welfare and

harm

of beings

for humankind is a tangled but

animal is open enough

venerable sir i drive an elephant to

to be tamed and in the time it takes to

make a trip

back and forth in kampa

that elephant will show every kind of

deception duplicity crookedness

and fraud

but those who are called

our slaves messengers and servants

behave in one way with a body in another

way

with speech while their minds work

in still another way

it is wonderful venerable sir it is

marvelous how man

how how amid man's tangled corruptions

and deception the blessed one knows the

welfare

and harm of beings

for humankind is a tangled

is a tangle but the animal is open

enough so it is pessa so it is

humankind is a tangle but the

the animal is open enough tessa there

are four kinds of persons to be

found existing in the world

what for here

a certain kind of person torments itself

and pursues the plaque practice of

torturing himself

does that sound familiar for most of us

how we torture ourselves because we get

so involved in our thinking

and liking and disliking without

any mindfulness at all

here a certain person torments others

and pursues the practice of torturing

others

here a certain kind of person torments

himself and pursues the practice of

torturing

himself himself and he also

torments others and pursues the practice

of torturing others

here a certain kind of person does not

torment

himself or pursue the practice of

torturing himself

and does not torment others or pursue

the practice of torturing others

since he torments neither himself nor

others he is here and now

hungerless extinguished and

cooled and he abides experiencing bliss

having himself become holy

now what are we talking about here when

you get

into a jhana you don't have you don't

wind up torturing yourself or torturing

others

you don't get angry with yourself or get

angry with others

you spend time having

gratitude for another person's opinion

even if you don't agree with it you

don't take it personally

you stay in the jhana

with that equanimity and balance of mind

now this is a complete change of

perspective

and it's real important for you to

understand that

you need to have this change of

perspective

instead of always going back to the way

i used to do it

and wind up causing pain for yourself

and pain for

others

which of these four kinds of person

satisfies your mind pessa

the first three do not satisfy my mind

venerable sir

but the last one satisfies my mind

but peso why don't the first three kinds

of person

satisfy your mind venerable sir

the kind of person who torments himself

and pursues the practice of tormenting

himself

torments and tortures himself through

the desire

of desires pleasures and recoils from

pain

that is why this kind of person

does not satisfy my mind

and the kind of person who torments

others

and pursues the practice of torturing

others

torments and tortures others

who desire pleasure and recoil from pain

that is why this kind of person does not

satisfy

my mind and the kind of person who

torments himself

and pursues the practice of torturing

himself

and also torments others and pursues the

practice of torturing others

torments and tortures himself and others

both of whom desire pleasure and recoil

from pain

that is why this kind of person does not

satisfy my mind

but the kind of person who does not

torment

himself and pursue the practice of

tormenting himself

how many times during a retreat

do i tell people be kind to yourself

there are going to be times when you're

going to make a mistake that doesn't

mean that

that opens up the door for you to

criticize yourself

get angry with yourself and keep

thinking about that mistake and how you

wish you hadn't

done it

this practice

teaches you how to change your

perspective

so you can be accepting of making a

mistake

but if you're going to make a mistake

just make it once

don't do it don't make the same mistake

over and over again

i've had students that tell me at the

end of the retreat

now i can let go of the precepts and get

back to the way that i was before

and this is

not learning anything from the

meditation

you're not teaching yourself how to

change

you're attached to your perspective

you're attached to the excitement of

emotional

upset

and you cause suffering not only to

yourself

but to others

this is really important to understand

that when you're practicing jhana

practice you don't have any

hindrances arising

keeping your mindfulness going

watch how your mind changes and jumps

from one thing to another

of course it doesn't jump all at one

time

there is a process that happens

now when i give you the instructions on

the six r's

i generally just start at feeling

because feeling is either pleasant

painful neither painful or pleasant

and it's okay for the feeling to be

there it has to be

okay because that's the truth it is when

it

rises it's there

and right after that feeling is where

craving arises

i like it or i don't like it and that's

the beginning

of the identification

this is me this is mine this is who i

am

and then you get into your opinions and

all kinds of ideas that you think is

right

and everybody else is wrong and you'll

get into arguments and fights with that

is it really worth that

is it really worth to get into your

dislike

of someone else because they have an

opinion that you don't

agree with or

can you accept them and you have to be

able to

agree to disagree without emotional

upsets

and watch what your mind does right

after that

that's when your mindfulness needs to

take off

and really be

alert because

you'll wind up spending an awful long

time

repeating thoughts over and over again i

like this i

don't like that this person said this

and i don't agree with it

and how stupid are they and how you

get involved in your judgments

and is it really that important

is it really that important that you

are right and somebody else is wrong

when you have good equanimity you can

accept that other

person is having a a very peculiar

view of things

but it's okay for them to have that view

it has to be okay because it's theirs

and they can do whatever they want with

it

keeping a sense of equanimity going

all the time that leads to

a happy mind

having gratitude that you made a mistake

so you can see

that you don't need to do that again

not fight with a mistake and criticize

yourself

and have all kinds of repeat thoughts

about

how you made a mistake and how you blew

it

this is really important for you to

understand

that equanimity is the way

that leads to nibana

it's a way that leads to and a happy

uplifted mind

and the more you

practice it with your daily activities

and with your own private thoughts and

feelings

i i've heard it said that if you want to

change

a habit it takes 30 days to change an

old habit

into a new habit but it takes

30 days of work

of improving your mindfulness

catching yourself

and letting go

of that craving

using the six r's too many people

have the idea that the crate that uh

using the 6r is going to block the pain

it's not like that it's not for that

it's not to make

changes happen in you

it's not to suppress

things that you don't like

it's only to let go of the cravings so

you can see for yourself

and teach yourself how that habit

actually works

and when you see that and when you

use the six r's without the expectation

that it's going to make something

different

it doesn't it helps

take away that false belief in a

personal self that causes

so much suffering

now i've had some people that have been

quite successful with their meditation

and

one day they got into some kind of

emotional upset

and they came to me and they said this

doesn't work

i said yes it does every time it works

it doesn't work the way you expect it to

work

but it does work

but i release and relax and release and

relax

and release and relax and it still

doesn't

make this problem go away

well of course it's not going to do that

it's not supposed to do that

who wants to control it who wants to

make this

be different than it actually is

who really gets involved

in that false belief in a personal self

the pain of that being like that

and not developing

their acceptance

their gratitude for this problem coming

up so that they can

learn how it works and how their

attachment

keeps causing more and more suffering

it's not going to make the suffering

stop it's not going to make the

suffering go away

the suffering will go away by itself

as you stop making a big deal

out of whatever this problem is

you see that i hope you do

this is important

so many times

when i was practicing the first 20 years

of my practice

when hindrances would come up sometimes

those hindrances would stay for a long

time

and then they'd kind of go away by

themselves for a little while and then

they pop up again

i never learned how to let go

of that attachment and the attachment

was the craving

and the false belief that this was me

personally

when you're in adrana

you don't have these kind of

hindrances arising anymore

when you're in the jhana so

why don't you get into it jhana i don't

care which one

i generally was waiting for people to

become very successful with their

meditation before i started teaching

mastery of the jhanas

but there is a way that you can do this

even after you experience the first

genre or the second channel or the third

channel

you sit for

a period of time

and you get into let's say the first

jhana and you stay in that

jhana for 10 minutes

and then you come out of that jhana

when you come out you try to hit it at

exactly 10 minutes

or 9 minutes and 59 seconds

or 10 minutes and five seconds

make it a time that

you can go into that first jhana

be there for that period of time and

come out at exactly

that time and you do this over and over

again

until you start noticing

differences about the genre that you've

never noticed

before you start seeing more clearly

what the drama actually is and how it

works

when you're able to hit say that the 10

minute

mark whatever it happens to be 9 9 55 or

10.05

when you can hit that

um let's say

five times in a row

then you extend the time that you're

sitting

in the jhana say around 30 minutes

so you go into the genre you're in that

john after

30 30 30

and 25 seconds

and you come out going

in and out developing that genre

and staying with that period of time

until you can hit it

five times in a row

then you extend the time to an hour

and when you can go in and out of that

at exactly the right time

in and out you have mastered going

in and out of the first jhana

now carry that with you

with your daily activities

and see that your mind is starting to

get upset about this or that

and you lose your mindfulness then slip

into the jhana

for 10 minutes if it's appropriate or a

half an hour if you have the time

and start using going in and out of the

genre with your daily activities

you start gaining more and more

confidence

and the ability to go in and out of that

genre and that

starts to change your perspective

because you're starting to learn

more and more about the drama itself

now remember jhana is a level of

understanding

you are teaching yourself how to go

in and out of that genre

and gain more confidence in yourself and

that will start

changing your personality

because your mind is pure at that time

your mind is very alert at that time

it doesn't mean that you can't be

doing other tasks too you can be

but as you become more and more familiar

with being

in the first genre it will start

happening more and more by itself

and this is a very good

thing and as you start

learning more and more about

how your mind works

you start affecting people around you in

a positive way and you stop torturing

them

whether it's intentional or

unintentional

you you start to become an example

of someone that has an uplifted mind

people will begin to appreciate you

more and more

this is how developing mastery

of going in and out of vagina

is very helpful

now when i was going to the hospital i

used to

like to get into the second jhana

because the joy was

more it was stronger

and people really started understanding

that they can have an uplifted mind

even if they have pain

the pain stops starts the pain

starts to become less and less

intense

so it's a very and i also like getting

into the third genre where there was

still a happy feeling

but there was also strong equanimity

acceptance not fighting

what was happening in the present

accepting what was happening in the

present

okay

and now venerable sir we must depart

we are busy and have much to do now

is the time pesa do as you think fit

then pesa the elephant driver's son

having delighted and rejoiced in the

blessed one's words

rose from his seat after paying homage

to the blessed

one keeping him on the right he departed

soon after he left the blessed one

addressed amongst thus

monks tessa the elephant driver's son

is wise he has great wisdom

if he had sat well a while longer until

i

expounded for him the detail of the four

kinds of persons

he would have greatly benefited

still he has already greatly benefit

even as it is this is the time blessed

one this is the time

sublime one

for the blessed one to expound in detail

meaning the four kinds of persons

having heard it from the blessed one the

monks will

remember it then monks listen

and attend closely to what i shall say

yes venerable sir

the monks replied

the blessed one said this

monks what kind of person torments

himself

and persuades or pursues the practice

of tormenting himself here a certain

monk goes or a certain person goes naked

rejecting conventions licking his hands

not coming when asked not stopping when

asked

he does not accept food

that's brought or food especially made

for an

invitation to a meal

he receives nothing from a pot

from a bowl across a threshold

these are all uh

aesthetic practices that the buddha is

talking about here

and the licking of the hands is really

something

i've been in india when they start

licking their hands and their hands are

exceptionally dirty

and they lick it from from the wrist all

the way up through

the fingers it's really disgusting

looking

anyway

from two people eating together

from a pregnant woman from a woman

giving suck

from a woman lying with a man

from where food is advertised to be

distributed

from where a dog is waiting

from where flies are buzzing it's hard

to find places in asia

that the flies are not buzzing

he accepts no fish or meat he drinks no

liquor or wine or fermented brew

he keeps to one house one morsel

he keeps to two houses two morsels

and he goes all the way up to seven

houses and seven

morsels

he lives on one saucer full of food

a day on two saucers

the saucer fulls of a day

all the way up to seven saucer fools a

day

he takes food once a day

once every two days once every seven

days

so too up to every fortnight

i ran across a monk that did that

he would not take any food for up to 14

days

and then he would stuff himself he would

start eating

food and he would just overeat

that that dulled his mind i asked him

why he did that

he said well when i don't eat i don't

have lust

arising of course he did

he had lust for the food he was thinking

about food all the time

but he didn't recognize that as a

hindrance

not a practice that i really

endorse i'll say that for sure

he's an eater of greens or millet or

wild rice

or a hide pairings or moss

or race brand or rice

scum or sesame

or grass or cow dung

that's one of the aesthetic practices

eating

cow dung and drinking

cow's urine

the one with monks have certain remedies

if they get um

if they get sick and have some kind of

skin disease

or some kind of disease that's really

hard on the body

and one of the remedies in the vineyard

is that they go out and get cow's urine

and they put it in a a jug or

a bottle that's closed up

for seven days out in the sun

and then they start drinking the cow's

urine

i was sick at one time when i was a monk

a young monk and one of the old teachers

told me that i i could do that so i

thought well that sounds disgusting but

i'll try it just to see what happens

the taste of the urine is almost nothing

but the smell of the urine

nobody came to visit me after i started

doing this i did it for about a week

but it also healed my body very quickly

so i can i i've tried it i know it works

if you have uh kobus 19

try some callier

i'm only kidding i'm not a doctor don't

don't take me

but you're a bunch of city folks so

you're not around cows enough to notice

that sort of thing

okay he lives in the forest roots and

fruits he feeds on fallen fruit

he clothes himself with him

in hemp mixed cloth in shrouds

in refuge rags the refuge rags

are rags that are uh

rags that are at the charnel ground

[Music]

and there they wrap bodies in it

and if nobody comes to pick up the body

and take care of it and cremate it

then that cloth is just kind of hangs

around and they

the monks could use that cloth as robes

now this is an aesthetic practice it's

not what the buddhist monks did

they also would dress in tree bark in

animal

and antelope hide in strips of antelope

hyde

incusa grass fabric now

coosa grass is really

nasty you know what uh

a uh paper cut is like

that's like almost as sharp as coosa

grass

and they would weave this coosa grass

and when they started walking they would

have cuts all over their

legs and back

cousin grass is not a desirable thing to

be messing with

this is where the

uh the word kusala

comes from kusala means wholesome

akusala means unwholesome

you have to be very

attentive not to get cut by koosa grass

if you're handling it

so that means that you have to be very

sharp

mindfulness so that you don't cut your

fingers up

wood shaving fabrics

and head hair wool in animal wool

in owl's wings

he is one who pulls out hair and beard

pursuing the practice of pulling out

hair and beard

they had tweezers and they would pull

their hair out

instead of cut it

that's an aesthetic practice it's very

very difficult

is one who stands continuously

continuously rejecting terrors

is one who squats continuously devoted

to maintaining the squatting position

he is one who uses mattresses

as spikes he makes a mattress of spikes

for his bed he dwells pursuing the

practice of bathing

in water three times daily

including the evening the asians don't

like to get

wet in the evening because they say

they'll catch a cold

and they quite often they do catch a

cold if they're if they're

getting their body immersed in water

thus is some of the variety of ways he

dwells pursuing

the practice of tormenting and

mortifying the body

this is called a kind of person who

torments himself

and pursues the practice of torturing

himself

that sounds a lot different than what i

was just talking about

with tormenting yourself

you can do it physically like this is

talking about

you can torment yourself and have all

kinds of problems

or

mentally now i tend towards talking

about the mental torture that we have

for ourselves

one of the things with breaking a

precept is we wind up

with remorse we wind up telling

ourselves we shouldn't have done that

and then we get angry at ourselves

and then we have all kinds of repeat

thoughts

about that until

finally you kind of forget it until

another situation that comes up that's

similar

and then you have the old torture

that you did to yourself and then you

add on some more

more torture so you really become

highly involved in

that identification and that

craving that causes so much suffering

so spending time

accepting the fact that you make

mistakes

and you have anger

and you you use that anger to not only

cause yourself

problems but cause problems to other

people

you have to learn that this is the cause

of

your suffering and you're causing

suffering to other people

because your attachment to it

well what kind of person torments others

and pursues the practice of tormenting

other here a certain person is a butcher

of sheep

a butcher of pigs a fowler a trapper of

wild beasts

a hunter a fisherman a thief

an executioner a prison warden

or one who follows any other such bloody

occupations

i always get a a kick out of being

with people that say that they're

vegetarian

i only eat meat i only

eat vegetables but i also eat

fish and fishing

is one of the most cruel

activities

that i've ever run across

when i was a young kid i went with my

father or my grandfather

to go fishing and he caught a fish

and he pulled it out of the water and

the fish was on dry land

and i got so disgusted and

upset just watching that fish

try to breathe before he died

and how they get

caught on a hook so you have something

pulling in your mouth and you try to get

away

and you get pulled back now this is

called sport

i can't imagine that being a real sport

[Music]

now we're going to get into

vegetarianism

and i eat meat

my body is a kind of body that needs to

have

that kind of nourishment in it i've had

it tested i know that this is i'm not

supposed to be a vegetarian

and i get criticized

for eating meat how can he be a

spiritual person when

so many beings die because he has to eat

meat

well there are five different

criteria for killing

one the being has to be

alive

there has to be intention to

kill it

there is a weapon a weapon is

used and the being dies

that is the definition of killing

because i'm a monk i don't really go

into the store

looking for things to eat

other people do that

when they go to the meat counter one

is that being alive not was it alive

is it alive no

is there intention to kill that being

no there's no intention to kill it

is a a weapon used

or is there a weapon is that weapon

used and does the being die

none of those criterion for killing

exist with a piece of flesh that's on

the counter

and there's always these people let's

say but

you're supporting it

i'm not supporting anything

i'm using food

to keep my energy up

so i can keep practicing i can't go

without food i've tried that i did a 30

30-day

fast doesn't work so good

so the the question of whether i'm

supposed to be a vegetarian or not that

mostly came from the chinese

and the reason it came from the chinese

was because

they didn't have a whole lot of food

and there's a lot of people to be fed so

they

they were going out and foraging and

[Music]

the

the big landowners back in

uh when was it the song

dynasty

three thousand years ago anyway

they found out that if they took soybean

and put in their fields

that it would help the next crop

and they would be healthy and it would

be good food

and there was a famine that happened

when they put

all of this in the soil

and these soybeans the chinese

the peasants decided that they had to

learn how to eat it

now if you know anything about soybeans

they are hard little rocks

the seeds and it takes a special kind of

process

to turn it into this soybean

refer to soy

and the only reason that they were using

that

was because there wasn't any other food

around

and it had been a fast and it had been a

famine for a period of time they had to

find something to eat

so over the years they started using

soybean because it had some protein in

it and they could

they could exist as long as they ate it

with some other

vegetables and such

but there's a problem with soy

and that is there's a couple of enzymes

in the soy

itself that are really bad for your body

and cause

all kinds of problems

so if you use that as your only source

of

uh protein

then you have run into a

health problems because of that

anyway to get back to

the whole idea of

not killing or harming a living being

i don't have anything to do with that

i don't kill and harm living beings i

let

even nasty little beings go free i take

them out

if they get in my cabin i take them

outside

you let them go free

wasps

some some forms of ants

that really have big bites

and i live in the forest of course

there's going to be those kind of

beings around but i don't kill them on

purpose

i don't take anything that's not given

i don't have any sexual activity so i

have no wrong sexual activity

the speech is

used not to deceive other people that's

what lying is

trying to deceive other people

i don't try to divide groups from one

thing from another

i don't use harsh language

and i certainly don't gossip

and i don't take any drugs and alcohol

although i do take a lot of medicines

so i would like for you

to be more and more serious

about keeping your precepts

about developing your mindfulness so

that you

have the ability to go

into a jhana at the blink of an eye

and with that you will have a different

take with your personality

development

and it's a very necessary part

of the practice

so i've been talking for even longer

than i should have been

and i've only gotten through part of the

suta

we'll try it again next next week

then let's share some merit

may suffering ones be suffering free and

the fear struck

beat may the grieving shed all grief

and may all beings find relief

may all beings share this merit that we

thus

acquired for the acquisition of all

kinds of happiness

may beings inhabiting space and earth

devas and nagas of mighty power share

this merit of ours may they long protect

the buddha's dispensation

[Music]

i hope everybody has a happy or a merry

christmas

and i'll see you next week

okay thank you very much bunty oh okay

thank you

thank you keep your mindfulness going

thank you everybody thank you monty

okay

you