Namo tasa bhagavato, alahatu samma sambudasa, namutasa bhagavato, alahatu samma sambudasa, namutasa bhagavato, alahatu samma sambudasa. Okay, well, great. Good timing. We start the talk. I know one of the things which I wanted to focus on this evening was, you know, as an old topic. I'm sure you've heard many talks on it, but every talk which I give always has a slightly different arrangement to it, which makes it, I hopefully easier to understand and understand its purpose. And the topic for this evening is attachment.
And we all know that that is not regarded in, as a good thing to keep as a Buddhist. It's one of the big obstacles. And they say that everything has to be let go of. Instead of saying it's to be let go of, because that kind of implies that you've got a job to do, to let go of things. Instead, I wanted to make the emphasis more on the automatic nature of letting go. And letting go of attachments means things disappear.
It's a disappearance rather than you doing something to let go of it or get rid of it. And that disappearance, as you all know, is one of those words I really love. It's that everything eventually disappears. Instead of saying you let go of everything, that means that you are kind of still unaffected by the whole process. But when you call it disappearance, and the thing is vanish, it becomes an automatic process. And that is one of the reasons why any of you, when you start keeping precepts, as many things vanish, disappear from your life.
They're not important anymore. Now when they're not important, that means they disappear. It's not that you let go of them. It's that they just vanish. Because the precepts show you another reality, which is far more delightful, worthy, far more, you might say holy. And that disappearance of so many things in your life when you are keeping precepts is something for you to know and reflect upon.
After a while, you know, when I was, even when I was young, had lots of opportunities to make things like money, but wasn't interested. And so I remember that kind of disappeared. So I never had much money in my life as a student. And I was very happy that when eventually that I did decide to ordain, I gave all of that money to my mother. She is my last, actually not my brother was still there, my last surviving relation. And it was nice to be able to give that to her.
I kept a little bit for the last journey over to Thailand and the costs when I was in Thailand, but soon I didn't need anything. So I remember just giving it away to some of the other temple boys in what's the cat. And that was the end of my money. I didn't have anything after that. It kind of disappeared from my life. And that was wonderful when you didn't own any money, but it wasn't just owning any money.
It was a lot of the control over my life. I had to let go of. I had to let go of, kind of disappeared. You ate whatever was there in the morning for you rather than deciding what you wanted to eat. Because you didn't have the means to choose what you wanted to eat. And as I said many times, some of the stuff which I ate was disgusting.
And for those of you who wanted to know, I used to be a vegetarian. Quite a strict vegetarian. My poor old mother, she would fry something in the frying pan. And I'd usually wash it about three or four times before I would put a veggie burger in there or something else. Because I was just so careful. And I know some of my friends, when I was at university, they would mock me.
I remember one of my friends eventually became a lawyer. But I remember him leaning over to the food I was eating that evening. It was just pure vegetarian food. And he said, that's rabbit food. And I said, well actually, I'm going to go out with my girlfriend tonight. I know what rabbit is so famous for.
I apologize for that joke. At least one person laughed. And I was quite happy to outwit a lawyer. So anyway, when I became, went to Thailand, I was told that you have to eat meat. Because sometimes you have to eat whatever you can get. So anyway, I do remember the trauma.
It was traumatic for me. I could still remember it when they gave me a tiny prawn to eat. Then I closed my eyes. I gritted my teeth. I didn't grit the teeth yet. I had to put it in my mouth first. But then, that was the first time.
And I still remember it. And so because that selection, preferences for food had to disappear, it went. And I could eat much more. These days, of course, I had to make sure that what I let go of is anything which causes any sickness. I don't know, maybe it's because of the age now. Some of those things which I would eat in the past, they kind of made my tummy sore but not that much.
But then there was that occasion over in Malaysia. And I was giving that talk in Champakupudus Lodge. There's about quite a large number of people there. That's 3,000. And then you know what happens when I give talks to laypeople. After the talk, they ask questions. And as they were asking questions, they were enjoying it.
So then there was another question, another question, another question. Until it came to the time when I said, I think I need to go toward it now. There's just one more question. And I'm very happy that I was compassionate to others, not compassionate to myself. And I started answering the other question. I said, I really have to go.
And I stood up. And I only went one or two steps. And it was projectile vomiting. I really was sick. I was so grateful that the person asked that last question. And I was so happy that I could actually answer that question and be really sick. Because 3,000 people saw it.
And from that time on, they realized a bit of a look after that in Brahm. Otherwise, it's not going to last much longer. And it's very difficult to clean up the stage after you've vomited like that. But they realized, you have to look after monks. And of course, one of the reasons, and nuns as well, that's one of the reasons why. That we let people know what you're allergic to.
And I have some really strange allergies. One of the things I'm allergic to is honey. And I think, my goodness, honey is supposed to be healthy for you maybe, but not for me. And it was because I never learned when I was young growing up how to digest it. We didn't have any honey. So there's little things like that, which once you understand, you can be much healthier.
And this is actually where you can see things disappearing, your ill health. Don't just try, and this is what other people are eating. Therefore, I shouldn't learn how to eat it. When you were in North East Thailand, when there wasn't much food around, you had to eat whatever there was. But now, and so much food available. And honestly, that's why I always make sure there's enough food no matter who you are, what you need.
Even for what? One, her, Monk, who needs many oranges in the morning. And honestly, if ever there's not enough oranges for a couple of days in a row, let the day people know you're going to look after these monks. And it's not indulging, it's making sure that you're healthy. And that's one of the first things which disappear, that ill health. And that ill health, what does it do to you?
That ill health means you don't have much energy. That ill health means you just laying down if you go to your kouti because you really feel terrible. Your health means you don't meditate as deeply as you do before. Part of the meditation, the beginning part, is learning how to let go of your body. You've let go of your family, you've let go of your money, you've let go of your property and possessions.
That's why it's important to allow these things to disappear and you don't need them again. How many times have I said the most important button which I have on computer is the delete button. I love that button. Honestly, the best button on there is small, but it's wonderful when you compress that. Delete. The problem, the work, it's been done.
Or the turn off the phone button. Don't you like turning things off, deleting them, removing them, getting away from them, letting go of them. And then you finally disappear. So many hours of the day, you know, you can sit in your huts and all of that work and responsibilities and duties and decisions you have to make being a senior monk. They disappear.
Only temporarily, unfortunately, but when they do disappear, they're gone. You're free, you're at peace. You can feel their disappearance. How often is it when you've got some duty to do? And each one of you do those duties and I thank you for that. It's a big monastery and it does need a support and we support other monasteries as well from here.
But all of your hard work, that's really appreciated, but please, now have that skill of there comes a time when you put it down, you let it go, and it does disappear. You don't work, even in the world, you're only supposed to work five days a week. Some of you, honestly, you work more than that and that's kind of unfair. So please, how much do you work? How much do you need to do? Can we not lessen that somehow rather if at all possible?
I know during our rains retreat, we're becoming up in a couple of months, that there's a great opportunity to have long retreats. Oh, it still comes up into my mind. Please, I don't plan these talks. They just these ideas and these memories keep coming up. That time when I could allow things to disappear for six months, when I had that sabbatical time, I could go anywhere I wanted in the world, do anything I wanted, go and see whatever. And what did I see?
I just saw things vanish when I spent those six months in one hut. That was such a wise decision. Instead of just going travelling overseas, the only reason I'd go travelling is actually to teach. And there are many places that they want teachings. That's the only reason I go there. And if I had real freedom, he said, here's a million bucks, I'd go and go to everyone in the world for however long you want, in a while I would go, my cave.
Because that's a place where things vanish. And I know that sometimes I lose them and I go looking for them afterwards. Where have I put that? But then it's wonderful when you can put it away and it vanishes and disappears. That's why poor, venerable Nubuto, when I forget something or lose something, it's not too many of its wisdom. It is my habit so that things go and don't bother about them.
So anyhow, it's wonderful when you understand the power of things vanishing. So especially when you have retreats, when you have the opportunity to sit down in this hall before a meeting, sit down and see how many things can disappear. And I'd like to talk about what happens when things start to disappear. You don't try to make a burden of them by trying to get rid of them. It's not like you set up, what does it call these, not bodyguards, these people outside nightclubs, bouncers, yeah, you don't set up bounces outside your mind to keep things away.
I see a thought bouncing out. That becomes stressful for you. That's why many bouncers get beaten up themselves. They don't lie very long. So instead of setting up bounces outside your mind to keep you quiet, just set up this beautiful and I'm not interested. And you see how things vanish.
But I'd like to explain just what vanishes all of those attachments you have, first of all to the world, now to your family. Now how long have you looked after them? Isn't it time you have added them to vanish? Your finances, your degrees, other things which you work so hard for, now you can actually see it vanish. All that knowledge you had. Interesting sometimes, but if you keep it too long, you're way behind the times.
Wonderful, I'm behind the times. I'm like being behind the times. It means I don't have to express any ideas on theoretical physics or something. I can actually let it all disappear. To the vanishes, I don't need to think about it. And it's not there anymore.
You're free. I don't know why people keep asking me about health. That's one of the reasons why, that when you have people who confound doctors, in other words, the doctors can't understand what you're doing. And you're still healthy. I love people who do that. You're my heroes.
When somebody breaks their neck and they're still alive. Thank you, Vennelpassima. That's why I have a great gratitude. I'll get you as many oranges as you ever want. And people say, oh yeah, you know, because they did this and did that. No, it's not just that.
There's something deeper there. You're free of these things. Because they vanish. All ideas and views. By not holding to wrong views of your hearted one, having clarity of vision, being free from sense to desire is not born again into this world. That was the English translation of the metasuita, loving kindness.
By not holding to things. They vanish. Imagine how free you feel when things disappear. I always, you know, one of those old stories about that Thai boy who never passed grade one. Three years he tried to pass grade one. He couldn't pass.
So his parents didn't know what to do with him. He left school. And then what they thought was sending him to monastery. That's something they can do. So he went to monastery and he couldn't learn Namo Tasa. He learned Namo, but he couldn't learn Tasa.
And so simple. But then his brain wasn't capable of doing that. And then, they should have done this straight away. They sent him to forest monastery. And then they just gave him such a simple meditation instruction. And he got straight into Janas and became an hour-out eventually.
Imagine that. Because these things were easy to disappear. His thoughts and all these other problems which we struggle with, they disappeared. They had to were there to begin with. I always remember just when the monk who heard this story told me about it, how wonderful it was. That he had hardly anything there to begin with.
So it's very easy for things to disappear. And the rest of our little piece. Imagine what do you have which you need to allow to disappear? I always say first of all time. I don't know about you, but because I have responsibilities and burdens. But time is just a cruel master of me sometimes.
You work really hard. And you're trying to get things done in time. And you have to work even harder. And oh my goodness, that hurts. That's one of my torturous time. But then, if you go on a retreat, or if you have a little bit of freedom, have a few hours you can meditate, time can vanish.
It can disappear. Have you ever had those beautiful moments when I sit in my cave, I just hide the clocks? I'm just going to, who cares what time it is, it's going to meditate. And it's a sense of freedom. The burden of time. Having to be here at a certain time.
Having to get this done by this time. Having to have a gong to tell you now is a time to eat. Isn't it wonderful if you could just eat and forget about gongs? Unfortunately, we do have a vinaya as well. So I let go of my... How I would have a vinaya.
No, I can't say that. Can I yell? I'm going to say it anyway. How I would have a vinaya. Let the monks, if they're at ten range or more. So they, you know, they're mature monks. They can just eat whenever they want to.
They wouldn't eat that much if they're really good meditators. Eat once every three days or something. Wouldn't that be wonderful? It doesn't matter what time of the day or night it is. Anyway, that's my kind of fantasy. But it means that that burden of having to be there at a certain time is gone.
And as for chanting. Is that a burden for you? You want to be kind and grateful to the people who offer you all this food. But if you're only eight, one, seven, two or three days, it's a really good meditation. Wow! Then you can really zap them with some really powerful chanting.
They get three or four times the power. And so you will need to chant so much for them. Would that be a good job? Anyway, that's a possibility for you to consider. But even so, you know, we have our vinaya and we have our rules. So we try and keep them, especially the beginning.
So after a while, and also we keep them even at the end so that it's a good example for new monks. And new nuns who come into monasteries. But the whole part of this is just learning how to live simply and allow things to vanish. Allow things to disappear. You just eat, just to keep yourself healthy. Never to just fatten yourself.
Never to... Honestly, sometimes, you know what happens to me? I'm being honest with you. Yeah, you know, people say you put on weight and turn brown. A lot of it is because a lot of people do to me. Honestly, they say, please eat this. It's really nice for you.
I cook it specially. I don't know how many people said, like, a good example is she happens to pie. I cook special for you. Please, eat it. And sometimes, they're the ones who put the food in my bowl. So I sometimes feel obliged to eat lots.
You don't really want to. Sometimes, I don't eat much. You know what happens next? They think, oh, my goodness. Are you sick? Are you ill? Are you dying? Can I take and see a doctor? Then get out of here.
I'm just not hungry. So you've seen that's what happened over the last few weeks. People have got it in their head and I'm planning to die. They want to feed me a lot. It's wonderful when people let you go. I don't mean let you go and let you go into a grave, but let you go and just don't worry.
I don't intend to die. So if you just allow them to disappear, how free that feels. Especially at like time. I know what it feels like to be a prisoner of time. I'm going to do this and I'm going to get there. I'm going to stop doing this.
You know, all of that is like a pressure on each one of us. How do you think it would feel? It's very easy for me to fantasize. I don't need to do anything. I don't care what people say about me. I don't try to live up to other people's expectations of what a monk should be. Or what a terror or a mad terror or a gigater or a mega gig of work or whatever.
Isn't it wonderful to be free? When you are free, what happens? That is those feelings. I've got to finish my meditation in the next ten minutes because I've got to go and see somebody. That feeling that I've got to get up and just give a nice talk for somebody to impress them. That feeling that, you know, now is a time.
I need to go to bed to take a rest. If you don't feel sleeping, what's the problem? So a lot of times the pressure of time when that disappears, disappears. That attachment to pleasing people, that attachments to actually being a good example, what the heck does that mean? All of that vanishes. Imagine how free you feel.
That time six months on retreat, I can recall that. Really easy. That's a memory which will probably be the last to disappear when there's an old guy lose memory and not going to lose that. The reason is because that was so beautiful. Have you ever used those beautiful memories? Sometimes you do, but they're the ones who stay most.
That sense of freedom. That's kind of dumber in there. Nothing to do, no one to impress. Just sitting there quietly in your cave and solitude. Meditating with some longas the body is happy and when it gets, feels like it needs to come out of meditation, it just comes out of meditation. It has a bit of walking and exercise or toilet or whatever and then it goes back and sits again.
Beautiful life. So many things disappear. When you have no burdens of time, it's easy for it to vanish. You don't let it go. It's not your decision. It just disappears. Imagine when there's no burden of time.
The next thing which vanishes is the burden of ideas. Sometimes people feel they should get to know what Buddhism is and learn the four-level truths and eight-four paths, all the independent origination and stuff like that. Do you really need that much knowledge? Is that the real wisdom you want to fully comprehend? What I say might be radical.
What you really need to understand is what peace feels like. What it feels like, your own experience. What it's like to be free. What it's like to be able to sit there and nothing bothers you in the world. Nothing you need to know because you're at peace. You're free.
See that things can stop and disappear. A lot of times people are burdened by their knowledge. Knowledge can help you after a while and after a astonished job. Why carry around that knowledge? In the Buddha's say, it's just like you have all of that wisdom which allows you to cross the stream like a raft. If you don't carry that raft with you afterwards, you leave it on the bank.
It's done its job. You can feel the result, the freedom, the peace, the lack of danger. It's worked already. Stop keeping it. When you can do that, it will disappear. You have a very simple understanding of the real, deep dhamma which the Buddha wanted you to understand.
Often reflect when the Buddha was under the Bodhi tree, newly enlightened. How much dhamma was actually in his head and mind. Most of the sutras hadn't arrived yet. Most of the understanding of what needs to be done. That was still present. But all the other stuff afterwards.
How many sutras were in the Buddha's mind? All those thousands of words. The thoughts he had at the beginning were simple. That's one of the reasons why. Some old monks, old nuns, venerable goats, I think. Are you the
You are a little bit older. It doesn't matter. Well done. Thank you for being here. So you don't need to be an expert. Please rejoice in that. Not being an expert.
That can disappear. So then people don't go on Bodhi with their questions. Honestly, it's nice to be kind. But if you become an expert, I don't know how many people call you up, email you and try and get the answers to their questions. Does it ever finish? So sometimes Ajahnipasama, if you can't actually do it now, just pretend to be stupid.
Thank you. And maybe have a much more peaceful life and get enlightened. And then it's just so much more fun. So you allow things to disappear. And when the thoughts aren't necessary anymore, the peace is. And you have this beautiful sense of knowing how to allow things to disappear.
Reputation. How other people think of you. Just how you are supposed to do. You feel what you are supposed to do. You feel what that peace is. What that ease is.
What that freedom is. You feel it. And as I get older, that's what I rely on more than anything else. The sense that this is making my mind feel so uneasy, so peaceful. I don't care what other people say. So free.
And I know it's freedom because it comes free from the world. The world disappears. What do I mean by the world disappears? When you sit down and close your eyes and meditate properly for one another word, then the world disappears. You disappear. Each one of you.
I'm supposed to be responsible for you, caring for you. Yeah, I do that, but I can't care all the time. And after a while, it vanishes. You disappear. No longer there in my mind. I hope I don't upset you.
I upset you. I just can't do anything else. It's your fault. So when you really disappear, you can have just a great sense of freedom. Peace. When nothing moves, there's nothing to do. Imagine a real holiday.
What does a real holiday feel like? A real holiday should be you don't have anything to do for the next two weeks. How many people actually just go on holiday and feel like that? Nothing to do. Nothing to strive for. It just totally be still.
Nothing to do. Unfortunately, many people just work their asses off, physically around. And after when they go on holiday, they're still working like idiots. Packing their bags, trying to get to the airport, getting visas, and that burden this afternoon. And all that sort of stuff. Sometimes you wonder why you're going away for.
It would be wonderful just to sit in your heart on a holiday. Just nowhere to go, nothing to be, nothing to add. It is free. That's one of the reasons why on that waste act, which I taught to kids years ago, the kids were three-year-olds, five-year-olds, I mean real kids. And I really got them going, got myself going.
When I asked them, imagine the other Buddha. You can see the Buddha in the big statues, they all have Buddha statues. Sit like that. Kids are just very, very malleable. They can sit on the floor no problem. The only thing is they can't do this, their brain keeps working.
So imagine you're sitting there saying you're a Buddha, the brain doesn't need to work anymore. It's done everything it needs to do. You're not tested anymore. You're not told off anymore. No one will tell off a Buddha. You've got no injuries or sicknesses that heavenly beings will make sure you have no sicknesses or illnesses.
All you need to do is matic. Maybe some kids are very lazy because they're wise. So I'm talking to those kids. You don't have to improve yourself. It allows those things to disappear. So you're a young kid having to carry nothing in the world.
Totally free, unburdened. Nothing to do. Everything has disappeared. The reason why I told her that, because I was imagining it as I was talking to these young kids. And I got high. Have you ever felt that freedom? You own nothing.
You have no schedule. Nothing to fix up. Nothing to cure. Nothing to do. Then you realize you cannot improve. You can just relax to the max. I really meant the max.
You can allow things to just vanish and disappear. So you're free. That's what happens in meditation. My body vanishes. I can't feel it. I've got a clue where it goes.
I didn't look after itself. After all this time, I've been looking after it and making sure it's okay and exercising and eating and dressing it and washing it and brushing it's teeth and cutting it's hair. All the stuff it demands. After a while you just do that and you've got nothing else to do. So you can let it go. Not something you do.
It's just obvious. It disappears. This is the great disappearing act. I'm not sure if you understand what I mean. Every disappear so no one can see you. They see you.
You can't see your own body. It's vanished. It's not important anymore. Instead you have this feeling of your five senses. After a while it's amazing how easy that is for your five senses to disappear. I did mention that experience I had in the Zen monastery.
I was just looking at a wall. I was told what to do. No one explained it to me. Thank you for not explaining it. If I had lots of explanations and lots of thoughts, I just said just watch the wall with your eyes open. And after a short while it disappeared.
It vanished. It was such a cool experience. I had enough wisdom. I didn't scream out. I didn't get scared. It was really cool.
With my eyes open, somebody was seeing something solid. The next moment it couldn't see anything at all. The sense of sight was one of the most powerful, most important, with the five senses. It just vanished. That made me really understand how easy it was for things like sound to vanish.
The biggest problem for me was the feeling of sense contact. I thought I'd be in a kind of condition and brainwashed. I don't think that's really, really, really important. If you're sick, you can feel pain. And you are encouraged to go for pleasure.
That fifth sense contact was one of the ones which was dominating my life. When you do meditation, scan those feelings in the body, and you learn how to allow that fifth sense to vanish. That's so cool. You're sitting there and the whole body vanishes. You can't feel anything of the body.
It's not comfortable in the sense that I often say that, for example, the feeling in my butt right now. Okay, I am heavy. And so I can feel the butt sort of squash. The heaviness of my body, squashing my body against the cushion I'm sitting on. But one thing you do notice that that feeling disappears after a while.
The key factor of it is as long as it's constant, in other words, isn't changed that much, then the feeling vanishes, disappears. There was the same reason why I had my eyes open and the wall I was watching vanished. The wall wasn't moving, it was just boring. So there's something in the brain, thank goodness. If things don't move, they're not important.
They can disappear. And I like that. It means whatever's happening, it's a sound as long as it's kind of constant in the background, ambient sound, it doesn't disturb. You don't need to somehow put stuff in your ear holes so you can't hear anything. Instead, you just allow it to be kind of stable, then it's gone.
And the five senses disappearing when they're gone. You're not unconscious, you've got that sixth consciousness in mind. And that's what the mind is. I think Buddhist should be a little bit more understanding some experience rather than just through psychology or epidermal. What is the mind?
The only way you can understand what the mind is is when the other five senses have gone. You've only got mind left. You can't feel the body. You can't hear sounds. You can't see sights. You've just got the mind.
When you have only that, a lot of people get scared. They have an out of the body experience or something. And this is weird. That's why I like talking about it as much as possible. Don't ever be scared. This is great place to get insight meditation, which is the same as samata meditation.
No difference. The samata is when things get so still that they disappear. And when they disappear, still this has done its job. Once they've disappeared, you can understand what they are and what's left behind. And it's not something you can do.
It's not done by will. It's not done because you want it to happen. It's not done because you don't want those pesky five senses to keep disturbing you. It just happens. That's why anybody who says meditation is hard, or does that really try hard? It's so difficult.
It's not. Just don't do anything. What can be easy than that? So you just sit there and let things vanish. When you let things vanish and that's kind of your goal, then of course. The senses have touched to vanish.
It just goes beautiful mind. It's beautiful. This is that happiness with the Buddha allowed for monastics. And that's huge. If you get that type of happiness, all the other types of happiness, sensory happiness, don't make any sense to pursue. What are you doing that for?
And so after a while you just rely upon that beautiful sixth sense. You let go of wanting. You let go of time. Let go of thought. Let go of words. Feel.
So silent, so gentle, so peaceful. That's what we mean by make peace be kind, be gentle to the max. If you really understand that, you will just enter Jhanas really easy. And you know they're Jhanas because you can't feel the world. You can't hear it. You can't sense that world that's outside.
The realm of the mind realm, if I could call it that, the experience of the mind is more beautiful, more subtle. If you want anything, you disturb it and back you go into the five senses. So after a while you understand what you need to do. Just be still. And when you are still, it's gorgeous. The world vanishes.
That's why that phrase in Psalms, in the Bible for goodness sake, don't know what it's doing in there, but I'm glad it's there. One phrase which makes a lot of sense to me, be still and know that they are God. You're not God, but that's the wrong thing with it. But at least it feels like that. Blissed out. When that kind of happens, the world outside is God.
You're still not moving. And that's where that joy starts to grow. And the more things vanish. Every time you go from one Jana to the next, some more things are vanishing. And that's where you get the powerful insights. Because things vanish, they can't be yours.
The deeper you go, the more beautiful it feels. The less you have, the more free you feel. It's a disappearing act. That's why I thank Adam Bumali for actually giving the time.
me to come here. I think he's the one who suggested it. And so anyway, it's wonderful that we can have these opportunities to practice. To see things disappear. To see things vanish. It's a great path.
It's a beautiful path. And the end of it, of course, is when everything vanishes. Nibbana. The cessation of everything. That's what the Buddha called it. The stopping. Have you stopped yet?
Or are you still running around? Still trying to achieve things? Still trying to become something? Just stop. Let it all vanish. Let it all disappear. And then you will know what the Buddha was talking about.
Thank you for listening this evening. I think that's enough for tonight. Now, if there are any questions, or comments, or complaints, you can ask them now. Anyone want to say anything? Any questions from the floor? Okay, if there are no questions, then we can do some chanting to finish off.
Let's pay respects to the Buddha, Dhamma, and Sangha. (Chanting) Okay, thank you. Have a good evening. And a good night's rest. See you all tomorrow. Happy meditating.