Hello and welcome to our live podcast.
Today we're looking at Anguttaranikaya Book of Therese, Sutta 68.
Anya Titya Sutta.
Anya titia.
Titia means one who stands.
Titia, who stands outside.
It's used to mean someone who is in another religion.
Anya means other.
Anya titia, someone who stands elsewhere.
Something like that.
But the sutta is about the three things we were talking about last time, greed, anger, and delusion.
Raga, dosa, moha.
Raga means lust.
Dosa, anger, moha, delusion.
Of all the things we have to deal with, of all the problems that we have in life,
According to Buddhism it all boils down to these three things All the challenges we have, all the causes of suffering The causes of suffering aren't outside of ourselves We don't suffer because of our circumstance We don't even suffer because of our physical experience
We don't even suffer because of our mental experience for the most part.
None of that would be any problem, even though it seems like the biggest problem.
None of it truly would be a problem if we were free from raga, dosa, and moha.
And it's common for religious people to talk about raga, lust, even anger.
And to some extent, they get to delusion as far as arrogance and conceit and so on.
But they don't cut through to the, there's not the focus on ignorance in most religions.
It's not about knowing.
It's not about understanding.
Buddhism, the word Buddhism, right?
Buddha means one who knows or one who is awake, either or.
Buddhism is about learning.
That's the very core of it.
The very core of it is not believing things or worshipping things.
The core of Buddhism is learning things.
That's what a Buddha means, one who has learned so they know, one who knows.
And they know because they study, they learn.
So what we have, the focus of our learning, the focus of our investigation is on these three, on the results of these three, greed, anger, and delusion.
Learning how they arise and understanding them.
So this sutta is a really good one for giving some basic definitions of the three.
I mean, we know what they are, but
First question the Buddha asks, he says, well, what if people of other religions ask you, what's the difference between these three?
What is distinct about each of them?
How would you answer?
And the monks say, oh, venerable sir, our teachings are rooted in the Blessed One, Bhante.
The Buddha with the Blessed One as our root.
The Dhamma has the Blessed One as its root for us.
The Buddha as our leader, our guide.
The Buddha as our
help, support.
It would be good if the Blessed One would tell us.
And so the Buddha said, if people ask you what the distinction between these things are, you should answer that.
Lust is slightly blameworthy, but slow to fade away.
Hatred is very blameworthy, but quick to fade away.
Delusion is very blameworthy and slow to fade away.
This is the distinction.
It's an interesting thing that we might not think about, but it's true, you know.
We don't generally blame each other for having desires.
Desires often looked upon as a good thing.
We congratulate each other for being lustful, you know.
We congratulate each other for having desires, and we encourage each other in our desires.
Go get them.
And internally as well, we tend not to worry so much about our desires.
We tend to think of our desires as a cause, as a source of unending happiness.
If we didn't have desires, how could we find happiness, right?
This is the idea.
Not something that's easily, that's highly blamed.
Blameworthy, but we don't blame it.
That being the case, though, the problem with desire that we do see is that it clings to us.
It doesn't relate to the experience.
It's not something that just comes and then goes.
Even when you get what you want, there's still the lingering desire.
And when you don't get what you want, that lingering desire that's slow to fade away is a cause of great suffering for us.
You don't have to be addicted to, really addicted to something to feel that discomfort that comes from not getting what you want.
Wanting things and not being able to get them.
Coming to a meditation center and dreaming about cheeseburgers or dreaming about a soft bed or being able to sleep in comfortable chairs and couches.
How much suffering we have because we want these things.
We think, well, then just get them, right?
Don't blame desire.
It's not blameworthy.
There's no way you can always get what you want.
The only way to truly be happy is to learn to let go, which is what we try to do in meditation.
Slowly, slowly, we work at it.
The Buddha said, .
Ajahn Tong pointed this out to us.
He said, notice how the Buddha says, you don't be angry, but he doesn't say don't be greedy.
He says, work to overcome greed.
Greed is something that you have to work at.
Anger is something different.
Anger is highly blameworthy.
Everyone blames anger.
Not 100%.
But most of the time, anger is something blameworthy.
No one wants to be around angry people.
No one likes it when you're angry.
Not for the most part.
And internally, it's uncomfortable.
Maybe like the adrenaline that comes from getting angry, but that comes after.
You only feel that after.
The moment when you're angry, it's unpleasant by definition.
Anger in and of itself is unpleasant.
And so it's quick to change.
It's highly blameworthy or highly blamed.
And yet it's quick to change.
It's not something you cling to.
It's not something that lingers.
It's easy to see that it's bad.
Quick to give it up.
I know for meditators sometimes it doesn't feel that way.
You can see the distinction.
Anger is quick.
And these two for the most part are all that we really concern ourselves about.
So we're either concerned with our greed or our addictions or we're concerned with our anger.
It's very hard to find people who are concerned with delusion and yet delusion is both very blameworthy and slow to fade away.
Arrogance, conceit, delusion, wrong views.
These are things that people scold you over.
Feel very wrong inside as well.
Arrogance and conceit are
They're bloated mind states.
Mind states that puff you up.
You know, someone who's conceited, right?
Someone who's arrogant.
Big problem.
So this is what we're trying to, all we're trying to change.
And it comes very much from just seeing them.
Because none of them are comfortable.
None of them are pleasant.
And none of them have a pleasant result.
Greed is stressful.
It makes you sick.
Anger, of course, is terrible.
It can destroy you, give you a bloody nose, cause you to cough up blood.
And delusion, delusion makes you puffed up like a blowfish, makes you feel stiff and unpleasant.
You can see all this through meditation.
And more than that, you can see the results and how bad you feel because of the results.
How bad you feel when you see yourself chasing after anger and the suffering that comes for you and other people.
And you chase after greed and the suffering that comes to you because of that, and the suffering that comes to others.
And delusion, of course, when you're conceited or arrogant or just confused.
How much trouble we cause just by being confused.
by confusing ourselves.
But the sutta doesn't stop there.
It's actually quite detailed here in such a short, it's not a very long sutta, but it has quite a bit in it.
So he says, well, what if they ask, what if they ask how lust arises?
And that lust that's arisen, how does it expand?
What is it that increases lust?
Desire.
What would you answer to that question?
It says you should answer an attractive object.
When you attend carelessly to an attractive object, lust arises or increases if it's already risen.
Seems simple, right?
It doesn't seem like a very profound truth.
But ask a meditator about this.
Ask them how they feel about that statement.
You can verify.
Someone who practices insight meditation can see the attractive objects and the desire.
You see a beautiful person, or a beautiful image, or a beautiful food, or a flower, or something.
Or you hear, or smell, or taste the attractive
object you're not very mindful that's what gives rise to desire it's quite an important important teaching because it also means that if you're mindful about it then your desire doesn't arise if you're careful the attractive objects aren't the problem good food beautiful things
They're not the problem.
And if they ask, well, what is the cause for a rising and increase of hatred?
They should answer a repulsive object.
So the opposite, something that's repulsive.
Bad food, ugly things, a loud noise, a hard bed, bad thoughts.
All of these things, something that we identify as being unpleasant.
If you attend to carelessly to it, that's how hatred arises or increases.
And again, it's not the fault of the object.
It's the fact that you find it repulsive, the fact that you react to it.
Even pain, pain is only a problem when you get upset about it when you when you find it repulsive.
When you have aversion to it.
And what about delusion?
What causes delusion to arise and expand?
And the answer is called careless attention.
If you notice, interestingly, the first two talk about careless attention as well.
And this is an interesting point.
Ultimately, delusion is what gives rise to all three of these.
Well, careless attention, but meaning delusion is the root.
If you have careful attention, you free yourself from all three of them.
What that means is careless attention gives rise to delusion for sure.
And if there's no attractive or unattractive object, it's just delusion, arrogance, conceit, views, confusion, all sorts of things.
Every moment that we're not mindful of anything is a moment of delusion, which I mean, every experience anyway, everything you experience without mindfulness, without careful attention,
There's delusion about cultivation and delusion.
This is how we build up arrogance and conceit and views and confusion and delusions.
Moment after moment of careless attention.
And suddenly we find ourselves all full of ourselves or stuffed up or conceited and so on.
confused at the very least.
And we have this dull state where we aren't really able to distinguish right from wrong, good from bad.
We aren't able to find solutions to our problems, all because of delusion.
And so what causes these things to cease, to fade away, or to not arise?
You've got some interesting answers.
For greed and anger, there's actually simple practices.
For greed, if you focus on what is unattractive, this is actually a meditation practice.
You focus on, say, the body.
Focus on the parts of the body that are repulsive.
which turns out to be pretty much all of the body.
If you focus on the skin, for example, you look at the skin objectively, you'll start to see it's actually unattractive.
When you focus so much on it, you start to give up your attachment to the body and your attachment to beautiful things in general.
For hatred, how do you give up that?
Well, loving kindness.
We all know this one.
If you want to be free from anger, hatred,
Attend carefully to liberation of mind by loving kindness.
You won't get angry.
Constantly think about kindness towards your fellow beings.
Friendliness gets rid of anger.
But it's quite common for us to mistake these as permanent solutions, as real and lasting and viable solutions, and they're not.
They're useful as a stopgap measure.
But as I said, delusion is the root, and if you don't get rid of delusion, there's always the potential for these things to come back.
So most important is careful attention.
Because what is the cause for delusion?
What is the way by which delusion doesn't arise?
Careful attention.
When you attend carefully, how can delusion arise?
And it's more than just that.
You feel it.
You can feel the clarity of mind.
You can feel the purity of mind.
In the moment when you're mindful, the objects are the same.
You still feel the pain.
You still hear the sound, see the sight.
You still watch your stomach.
Your mind is clear.
You know it as it is.
When you lift your foot and you're aware of it just as lifting, in that moment you can feel the clarity.
Your mind is clear.
Careful attention.
It's really the core of what we're after here, the core of our practice.
So these three, don't forget about these three and make them the focus of your meditation.
Not meaning you have to go looking for them, but be very careful that this is what we're after.
This is what we're out to destroy.
If you want to know whether your practice is progressing, you can ask yourself, am I coming to free myself from greed, from anger and delusion?
It's more something you over the years, you can start to a month, weeks, whatever you can start to see a different your practice for a year.
You can ask yourself over this year, have I started to desire things less?
Have I started to become less angry?
Have I started to become less delusional, deluded?
This is how you determine whether your practice is successful.
So that's the dummy for tonight.
Do we have any questions?
We do.
Bhante, when I do a repetitive task, I note the different parts of this task.
But sometimes I anticipate the next action.
For example, when I do walking meditation, sometimes I anticipate that I have to stop at the end of the path.
And sometimes just before I have to stop.
How should I note that?
Is it anticipation or intention?
Thanks.
You can say intending or wanting or something.
You can also say anticipating.
If it's too much, you can just say knowing, knowing.
But yeah, that's a good, great that you're able to see that.
I have been going through your meditation techniques and applying it in my daily life.
Yes, it really works.
My mind is like a decaying radioactive element emitting too much thoughts and playing scenarios.
It's calming down a bit.
Thank you for your remedy.
Question.
When I say I feel jealous and I say to myself, disliking, disliking, these words eventually halt my mind in further thinking.
Does the disliking word prevent the reaction which should have taken place in the mind if we hadn't said disliking at that moment?
Yes.
If you hadn't said disliking, instead there would be a reaction to the disliking, which is generally a buildup of more disliking.
So you're able to calm it down.
When you focus on the disliking, your mind no longer is interested in the object of the disliking.
It forgets it.
And so the disliking has no more food, no more fuel.
Moreover, your state of mind is pure.
So even if you then focus on the object and say, thinking, thinking, and so on, then there's no more the disliking order.
Why is it that we cling to bad thoughts?
You would think because they're bad and you dislike them that there would be no need to bring them up.
Hmm.
That'd be nice, no?
Well, you give them a power, right?
You create an energy.
Greed and aversion work in the same way because they give energy to the thoughts.
They go away when you stop giving them energy.
And you free yourself from so much when you stop attending to them.
When you stop reacting to them.
There's an energy involved.
But that's one way of explaining it.
Another way of explaining it is it's a habit.
When you dislike something, and every time the thought comes up, you dislike it more.
And you tend to dislike anything.
You start to dislike anything that even remotely resembles the original thing that you were disliking.
But yeah, why they come up, that's because of the energy that you give to them, for sure.
Fonte, could you comment on the iddhipadas, specifically their role in insight meditation and in daily life?
Sometimes I find myself determining to use a particular iddhipada, such as working up desire to practice or evaluating if I'm practicing correctly, occasionally during formal meditation.
Is this good form or too speculative?
It's fine.
Just don't confuse it with actual meditation.
This is the reflection portion where you step back.
Vimangsa is the fourth one where you step back and speculate.
Am I doing it right?
Am I doing it wrong?
Am I progressing properly?
And you think, I need to be, I really don't have the
the desire to meditate.
I should really work on that and really appreciate the meditation.
Or you don't have energy and you think, wow, well, here I go.
I'm getting lazy.
It's a good way to not to purposefully push for these four, but to realize where you're lacking.
Because wherever you're lacking in one of these four, or in any good Dhamma really, it's because of something.
It's because of greed, or it's because of anger, or it's because of delusion.
Or more detailed, it's because of the five hindrances.
So noticing where you're lacking is a great way to ferret out the things that you're not being mindful of.
You start to realize, I'm not really being mindful of my desire to lie down and sleep.
I'm not being mindful of the frustration, or the anger, or the disliking, or the boredom.
I think what you're talking about is fine.
These things are not tricks.
They can be supports.
And reflection is a good support.
But there's no escape.
In the end, you just have to meditate on it.
These things are useful for helping you realize what it is that you may not be noting properly.
That's all.
Are Arahants always in the fourth jhana?
Nope.
Some Arahants never reach the fourth jhana.
They wouldn't live too long.
I assume you can't eat when you're in the fourth jhana.
That's right.
An understanding of what is the fourth jhana.
And in fact, it seems like there's different things that can be called jhana.
So it's really hard to say.
But in a technical, like with Suddhimagga-based way, no, they're certainly not always in the fourth jhana.
Pante, can you recommend any reading regarding the experience of dying?
Thank you.
Any reading?
Mahasi Sayada has a book called the Pura Bhedasutta that you might be interested in.
It's a commentary on the Buddha's teaching on the Pura Bhedasutta.
Dhamma to be accomplished before death.
Another one is the Mahasi Sayadaw's teaching on Paticca Samupada, which details the death process.
That's a good one.
The Dhamma Chakrabartini, his discourse on the Dhamma Chakrabartini is a good one as well.
Not much about, but there's some stuff about rebirth in there.
Yeah, under the second noble truth.
Anything by the Mahasi side of it.
Those are the ones that talk about death that I can think of.
Anything else on death?
I mean, if you're asking about the Buddha's teachings specifically.
Some sutta in the Buddha's teachings.
Something on death.
I'm sure there is lots in there, but nothing stands out particularly.
Maybe some guy has a good one.
He's full of stuff like this.
New meditator.
I don't get concepts yet.
I look at my cat and I see a cat.
I touch my cat, and I love my cat, but the cat is a concept.
My friend sees a cat, but he is a concept, and he is also seeing a concept.
And I am a concept.
If we all are concepts and don't really exist, why am I bothering to look after my horse and my cat?
Why is it wrong to kill a concept?
I keep meditating.
Will this become clear, or should I study this intellectually also?
It'll become clear through meditation.
But...
The point is to not give rise to greed, anger or delusion.
so if your mind is free from those things then there's no need to do anything the problem is we live in terms of concepts and it's not that we should give up and discard them that we should understand that they're not they're not exactly the reality the underlying reality is only experience the problem is when you do things like kill your cat you engage in an incredible amount of greed
or sorry, of anger and delusion involved with harming, the intention to harm because you see it as a cat and you're thinking about ending its life.
I guess the point is, if you're killing your cat, then you're thinking in terms of concepts.
So if you weren't thinking in terms of concepts, it would be impossible to kill your cat because you wouldn't see your cat.
But because you're thinking in terms of concepts, you have the anger and you have the delusion relating to harming the cat.
You can't kill a concept.
I mean, the point is, in reality, there are no concepts to kill.
But when you deal with concepts and you think of killing your cat, there's anger and delusion, which are real.
So your reality is affected by your relationship to the concept.
That's all.
Which is why if you kill the cat accidentally, there's no problem.
Because the underlying reality doesn't support the suffering.
It doesn't make it a problem.
It doesn't support the killing.
It didn't actually cultivate unwholesome mind states.
It doesn't mean that the cat doesn't exist exactly.
It means that what you call a cat is actually just seeing and hearing and smelling and tasting and feeling and thinking.
Buddhism isn't so much about what is out there, like does this room exist?
Does that person or that cat over there exist?
It's more about what is real
in an ultimate sense of experience.
So we're just talking in a different language, really, or looking at things from a different point of view.
And from the point of view of experience, you don't ever experience a cat, is all that the Buddha is really saying, all that Buddhism really says.
You don't experience a cat.
You experience seeing, hearing, smelling, tasting, feeling, and thinking.
You can never experience a cat or a person.
That's why they're considered concepts.
Because according to the paradigm of experience, they don't exist.
I mean, if you think about it, from a scientific point of view, it's also quite easy to understand.
Cat doesn't exist.
It's made up of molecules.
Molecules don't exist.
They're made up of particles, made up of subatomic particles, which are made up of who knows what, quantum fields, apparently, whatever that means.
That's a good question.
And I wouldn't worry too much about it.
More in terms of your meditation.
When you're meditating, try to see reality rather than concepts.
So if you hear a cat, you're not actually hearing a cat.
You can't say cat, cat.
You have to say hearing, hearing.
A cat arises in your mind.
Well, that's a cat.
Because if I play back a recording of a cat, it's not actually a cat.
There's this whole, it's a real, it's not just Buddhism, you know, philosophy asked this question, and this is where the movie The Matrix came from, this idea of a brain in a vat.
It precedes The Matrix, but it's this idea, how do you know you're not just a brain in a vat?
a vat of fluid to keep the brain alive, hooked up to a machine to feed you stimuli and make you think that you're seeing a cat.
Because it would be indistinguishable.
With the right equipment, you wouldn't be able to tell the difference.
It could just be a brain in a vat or any number of different things.
This could all be Krishna-lila.
Could this be Krishna's games he's playing?
Maya, this could all be.
According to Hinduism, that's what it is.
We can't know whether it's one or the other.
This is how concepts work.
What we can know, and this is why Buddhism is so important and so useful,
We can know.
Hearing is hearing.
Seeing is seeing.
Smelling is smelling.
Tasting is tasting.
Feeling is feeling.
Thinking is thinking.
Those can't change.
We don't know what we're seeing, whether it's this or that or real or not real.
But what we know is real, and that's why we call it ultimate reality, is experience.
Hope that helps.
is it just me or can i not find the commitments when you use the option to add everything on one page maybe it's just a bug i don't know if you can't go to the go to the issues and add and add an issue why would they click on the question doesn't it disappear and here's sanka's question but they are
Vimamsa and, sorry, vimamsa and vichara synonymous.
No.
Vimamsa refers to a type of wisdom, I believe.
It's sort of a reflection.
Vichara is applied thought.
Ritaka is applied meaning going to the object.
Vichara is sustained thought, when you fix on an object.
You grasp the object like that, something like that.
It's actually a little bit of
different explanations about these two.
But vitaka and vichara, vichara is just thinking about something, basically, a type of thinking.
Vimangsa is discerning, discernment.
It's often translated as, I think, being discerning about something.
When the Buddha became enlightened and he sat in meditation for some weeks after, did you ever describe what was going on during that time?
Well, how do you mean what was going on?
Well, after he, if I remember correctly, after he became enlightened, he sat for some weeks, six weeks or so.
Seven.
Seven weeks.
That seems, I was just curious if I know what was going on.
There were seven different places.
Are you talking about, because there are seven different places, seven different events, seven weeks, seven different things.
Is that what you're referring to?
Yes, I don't know those.
Okay.
The first, let me see.
There's actually in Singhalese, and so Sanka can probably help me with this, Singhalese, there's a chant that we do.
Patamang Bodhipalangkang is the first week he just spent seven days sitting under the Bodhi tree in enlightenment.
Dutyang Patamang Bodhipalangkang Dutyang Animis Dutyang
The second one is where he stood up and he stared at the Bodhi tree.
I forget the Pali.
I forget it.
The third one.
The third week, so the second week he actually stood for a week staring at the Bodhi tree.
For the third week, he spent a week walking back and forth between where he had stood, the Animisa Jetia,
And the Bodhi tree.
And you walk back and forth.
And you can still, if you go to Bodh Gaya, you can see all these seven.
And we walked around to all seven of them and talked about them last time I was there.
And I've done walking meditation several times where the Buddha is said to have walked.
That's how it goes.
means student, guest, I think.
In the fourth week he spent reflecting on the Abhidhamma.
He spent in what is called the Ratana, the Ratanagara.
The Agara means a palace or a place, a kuti or something, a dwelling.
And Ratana means jewel, so the jeweled house.
But the jewel was actually the Abhidhamma.
So he sat for seven days contemplating the Abhidhamma.
And on the seventh day, one day for each of the seven books, which is interesting because I think the fifth book was only written much later, but apparently the Buddha laid down the framework for it, something like that.
Anyway, the seventh book, when he got to the seventh book,
his body sent forth these rays of light this is where the actually this is where the flag comes from you know the Buddhist flag with with the six colors that's supposed to be the six rays of the Buddha that emitted from his body just out of the profundity of the wisdom believe it or not the Duttang Ratanagarang Pancham Panchamang
The Anjapala tree, that's where...
I'm going to get it wrong.
One of them is where he met these two...
I can't remember.
I'm going to get my story straight.
And I'll find it for you.
Wait, I need to know.
Is it?
No.
Where did that come from?
Right.
Mahavagga.
Right.
Oh, here they are.
What did he do with the Anjapala tree?
Right.
So he sat for seven days.
Right.
Yes, this one man came up to him and asked him, what makes one a Brahmin?
Is that what he's asking?
What makes one a Brahmin?
And what are the brahmana, what are the dhammas that make one a brahmana?
And the Buddha taught, yo brahmano bahita papadhammo.
It's a play on words.
Brahmano, brahmana, brahman.
The Buddha takes it to mean from bahita, papadhamma.
It means the papadhamma, evil dhamma, has gone outside.
That's what is a brahmana.
And how you call someone a nikasawa,
No.
Anyway, he gives some names here, plays on words, really, etymology that is, I think, specific to the Buddha himself.
He spent seven days there.
And the only thing that happened is this one guy came up to him and asked him this question.
The sixth week, he spent under the Mucalinda tree.
And this one we all know of the snake.
Oh, yeah, yeah.
Muchalinda was this snake.
So for those seven days, it stormed.
And this Muchalinda Naga put his snake head over the Buddha and wrapped him up in his coils.
He said, May the blessed one not be cold.
May he not be hot.
And so on and so on.
And then the Buddha gave another udana.
He gave an exalted utterance at the end.
.
Happiness is the solitude.
Happiness is the solitude of the content, something like that.
Oh, thank you, Bhante.
The seventh.
We're not done.
Oh, wait.
Actually, I'm going in the wrong order.
Oh, did I go in wrong order?
Oh, you know, number seven is Raja Yatana.
And at the Raja Yatana tree, yeah, this is where he met these two, Tapusa and Balika.
And Tapusa and Balika, what are the names?
Samayana.
Tapusa...
Is that their two names, or is that their same name?
Yeah, Tapusa or Tapasu, it depends how you say it, and Bhalika.
And this is an interesting story.
These guys came to him, and they asked him some questions.
Let's look at the English here, if I get it right.
Oh, no, they came to see him, and they offered him...
and they offered him some food and
And the Buddha gave them a teaching.
Somehow he talked to them.
And they accepted the Buddha and the Dhamma as their refuge.
So the first interesting thing about these two guys is they are the first people, and maybe the only people, who actually took refuge in the Buddha and the Dhamma.
So you talk about the Tisarana, these are the Dwisarana.
Because there was no Sangha yet.
So these two sat down and took refuge in the Buddha and the Dhamma.
And so on our exams, we have to learn that.
Who were the first Dvi Sarana?
We have to answer these two guys.
But the other interesting thing about them is they took some hairs.
The Buddha gave them some hair, and they took these hair home.
And the interesting thing is that the Sri Lankans say they took them to Sri Lanka, right?
The Burmese say they took them to Burma.
The Thais say they took them to Thailand.
The Cambodians, I think, say they took them to Cambodia.
The first relics.
Yeah.
Everybody's got these hairs.
They're in all the different Buddhist countries.
Yeah.
That was the seven week he spent seven weeks under that tree.
So it does actually talk about where he spent the seven weeks.
I don't think this part actually does mention all seven of them.
But that was interesting.
Thank you.
During your interview with David Holmes, he said there was a head monk that everyone could see vibrations coming out of him.
How common is that?
I've never seen such vibrations.
Maybe he just meant good vibrations, you know, like good vibes.
But you think you could see vibrations?
Never heard of it.
David's a monk now, you know.
He's ordained.
I haven't seen him since he ordained, but
I mean, he follows a bit of a different tradition, I guess you could say.
So I can't comment really on the things he said.
He's a good teacher.
He's got great things to say.
He was a mess, you know, because of his heart.
It was really interesting to watch.
He was confused and saying things, and it was like he was going senile.
And then he had this heart operation, and suddenly, sharp was attacked.
Yeah, that was so nice to see.
He became a monk just about a month ago.
So you're all caught up on questions, Bonte.
All right.
Well, thanks, everyone.
Keep up the good work.
Lots of people meditating tonight.
We've got a number up in the top right corner that tells us there are 21 people.
Is that right, on our site?
22.
That's really accurate, but I guess there's 22 people tuned in, and that's going to be a long list of people who meditated tonight.
And...
On the Hangout, we've got 42 viewers.
Great.
Thanks for tuning in, everyone.
Thanks, Robin, for your help.
Thank you, Bhante.
Good night.