149: Retreat Dhamma Talk 44: A Wise Person

YouTube video link:
https://www.youtube.com/watch?v=lKUKFpZWyDY&list=PLYiWmziXO9HCybav1DSf9fRQu421XNHCd&index=44

YouTube Channel Link

Website:
www.satipatthana.ca

Donations and Memberships

Transcript

SPEAKER_01: 0:06

Retreat series, Dhamma Talk number forty-four. Buddha was born and enlightened and taught us across India, throughout India, over five two thousand five hundred years ago. For forty-five years he crisscrossed Indian continent and taught Buddha Dharma. At that time, the people followed him, followed him and his teachings. Some people who are fortunate enough to see the Buddha, to be with the Buddha, to be physically follow the Buddha, they did. And they learned from him. In other words, they took refuge in him, the Buddha. But there are some places, some people they never have an opportunity to see the Buddha, heard the Buddha directly. But his teaching spread around. So there are some people they took refuge in the Dharma. Because they didn't have a chance to see the Buddha. Met the Buddha. And in some cases, some places, some people, they come across a Sangha, Sangha's Adi, the Baikus, Baikunis, and Baikus and Baikunis, male and female monks, who met Buddha, who learned from Bumra, who have practiced, and then they were sent out all day left. And keep on teaching the Buddha Dharma in places where Buddha didn't reach at all times. So some people took refuge in Sangha. So even at the time of Buddha, some took refuge in the Buddha because of their opportunity, some in Dharma because they couldn't see the Buddha. Some in Sangha because they came across a bhakku or bhikkhuni who learned, practice, and then become qualified to teach. So they took refuge in Buddha, Dharma, and Sangha even at that time. And of course, even nowadays we always recite at the beginning namotasa, bhagavatar, samasambuddhasa, just giving honor and respect to the Buddha. And then we say Buddhaam Sharanam Gitchami, Dhamam Saranam Gitchami, Sangam Saranam Gichami. We take refuge in the Buddha, Dharma and Sangha. That's a tradition we follow because that's how it started, how it were. So in other words, since the time of Buddha throughout the ages until now, okay, we take refuge in Buddha, Dharma and Sangha. That's the tradition. So in here we'll tell a story about how this Buddha Sangharma and Sangha come about. That was the condition of the situation. But there's a specific incident just before Buddha passed away around that time. Buddha was ill and then quite seriously ill, so that is imminent. At that time, Shin Ananda, in other words, his attendant, also his cousin, his attendant for the last 25 years. He was only a satapana, the first stage of Ariya. He knew that, and then a thought came upon him. Our dependable teacher, Shansariputra. Shansariputra is the monk, the bhakku. Next to Buddha, he is the wisest and he is being the elder, eldest of the elders who listen, who Buddha has confidence that he can teach Dharma what he thought he knew fully. Shinsari Budra had passed away. Actually, Shinsaripudra passed away three months before the Buddha. And we have no teachers who will teach us like Shinsari Budra. Now the Buddha is going to pass away, and once the Buddha is gone, there's nobody to teach us. Our big brother is gone, our Buddha is going to be passing away. And he it hits him, and he was in grief and pain. And actually, he was even crying. During the same time, Buddha was preparing to give a Dhamma talk, even though he was seriously ill. Okay. Mortally ill. He is still preparing to teach a group of Sangha. He was going to teach and he didn't see Shin Ananda. Shannananda is supposed to be at every Dharma teaching of Buddha. He was supposed to be there. So to speak, he is the recorder. He brings a cassette tape and record everything. And the modern day, of course. And he didn't see, send the other monks go, look for Sitnananda and bring him here. And the Shaitnananda brought, and he was with stricken grief, and he saw that. And the Buddha said, I have been teaching for 45 years. And what I have taught is so that people could be able to resist the eight Loka Dharma. Overcome grief, pain, sorrow, lamentation, overcome mental defilements. That's the purpose I taught. And all the teachings are here. Of course, when your loved one dies, you go in pain and grief. But the Dharma will help you how to. Okay? Deal with these things without being grief stricken. Practice. Yes, I'll be gone. But forty-five years I have taught. And all the Buddhist teaching after the Buddha passed away, the Sangha collected and put into categories, three baskets. Actually, they are 84,000 verses. Okay, all are recorded. And the first Buddhist Council. And these Dharma will be here. Even though I may be gone, these 84,000 dharmas will still be here. And each versus, you can call it a Buddha. You have 84,000 Buddhas to depend on, to take refuge upon. You don't have to know all 84,000, but whichever one that really works for you, took it to heart and practice and live. And that means you are with the Buddha. Buddha never left you because Dharma is there. So he left Dharma to take them as a refuge for them. And also, of course, Sangha, the Baikus and Baikunis who are very well learned and well practiced, they will become also the teachers. So they are always teachers. And you take refuge in them. Even though I'm not here, you can still, if you have Dharma, I'm with you. You can take refuge in Dharma, you can take refuge in Sangha. So you have teachers all the time. And since then, at the time of Buddha, throughout ages until now, the Buddhists they learn, they practice having a teacher. They have somebody always to guide and to direct. If you don't have a physical person, they're always Dharma. But nowadays it is rare, there's always there if you look for it. So it's being a tradition, you always look for a very learned teacher, very well-practised teacher, and you take refuge under the teacher, under the teacher's guidance, and you practice for the purpose of eliminating all physical and mental suffering. So that's a tradition. So in here, these people, what do they do? Why do we need to write this under the guidance? Because even though we all have access to Dharma, okay, nowadays, look at it, we can have books, we can have CDs, we can have videos, audio, YouTube, everywhere we have Dharma accessible anywhere and everywhere. Why do we need teachers? We have the books, we have the Dharma. You can say that, you can practice that. But regardless, one can learn, one can study, one can read, or one can even go to Buddhist universities. Take B in Dharma, Master and Dharma, PhD in Dharma. Nowadays they start using the word bachelor, master, PhD in Dharma University. You can get Dharma. But regardless how much you learn, how much you study, okay, what kind of degrees you get. It's no different than getting a degree in any other subject. You go to university, you get bachelor arts, science, in physics, chemistry, you get a degree. It is just a certificate saying that you can pursue and you can practice that subject. The reality and the real know-how comes only after that. Throughout your life, you use that subject and you practice and you practice and you practice, you exercise, and you become skillful in that subject. But getting out of the university is just a certificate. Nothing more than that. That's where the real work starts after you graduate. The same thing, Buddhist too. You might have bachelor or master or PhD in Dharma and all that, that what it is, then yeah, to a certain degree it's not bad. It's good, you can talk about it. But in reality, once you get that, you put that all the theories you have learned, practice, discuss, memorize, discuss product, put into practice and practice and practice. Put the theory into practice and from the practical word you really understand the theory. Only then you can say you have Dharma in your heart. Bachelor of Dharma, Master of Dharma, PhD of Dharma, you cannot say that you have Dharma in your heart. Only the practice alone can put Dharma in your heart. So to speak, you live with Dharma, you eat with Dharma, you sleep with what Dharma, you breathe with Dharma, figuratively and literally. Only then you can see you have Dharma. Only then Dharma is alive in this world. Regardless if there's a billion Dharma books out there, there is no Dharma in this world. But when the Dharma is in one's heart, the Dharma becomes alive. Only then those people can become, can help other people properly and correctly. Those people can become the guide. Those people can become the teacher. And we all need to make the Dharma become alive to keep it in your heart, a part of your heart. So in here, that's a reason one's handed down to another, one's handed down to another. When you get practice, theory and practice are not exactly the same. Okay, you get a university degree, but when you go out and work, you don't find it, it is exactly the same. You have to learn, you have to experience, you have to tweet, you have to adjust through experience and through people who has gone before you tell you the little shortcut of all pop formula or this or that. Through that you learn and you become skillful and you become a master. The same thing with the Dharma. That's why we need a guide, we need a teacher. So in here the Buddha said you need a guide or a teacher, something that you can take refuge. But that guide or teacher is not really what you call becoming a protector for you or saving you for something. They simply point you out how to do it correctly. How the Buddhas had worked, how the Pichika Buddha silenced Buddha, how the Arahats had gone through, and how the many sages and wise people has gone through in the past. This is the technique they have left, and this is the technique we have learned, and this is what we have actually experienced. He just passed it down again, pass it down again, and that's how one's go. So it becomes a tradition and it is important to have a proper, a good, a virtuous, a competent person to walk with. So it's easy to say good, virtuous, competent person who can show you the way. But who is that one? Who is that holy person? Call it the Sapurisa. We can translate it as a holy and wise person. Holy and wise person in the olden days is the Buddha. And Pichika Buddha, silence Buddha, or Rahatta, Rahat is the last stage of Ariya and all the lower levels of Ariya. They are called Sapurisa. And even some who are not bekus or bhikkhuni, but putujana, a lay person, some are the sapresa. Sapurisa is wise and holy person. It could be a male, it could be a female. You need to associate with that person. When you associate with that person, you will have an easier journey towards nibbana, towards the end of all suffering. Easier, faster, more efficient. So how can one find, how can one find, how can one pick a sapurisak, holy and wise person? And even that, we are not left in a blind, in a dark room. Our elders have left us. There are seven qualities you have to look. If you are looking for a teacher, a guide, a wise and holy person, there are five good and higher level of qualities that one should look in the person. The first one is called Piyaguna. Guna is good and noble quality. Piyah is love. Piyaguna is in general a person or a leader or a teacher, whoever that is, loved by all. Love by all means, loved by all people who associate with him. They like him, they love him, they are fond of him. That is one quality you have to look in a person. Or if you're looking for a guide, Piaguna. Okay, fine. Whoever likes him, if a group of people follows him, there could be many. But let's put it on a practical term. Why? Why do people love? What kind of situation, condition brings people to love? Buddhism is about very precise and practical term. Okay. Lovingly character quality. Great, I'm waving. What is precise is? Let's look at this way. Let's use a general little children. What? If you give them twice, if you give them poots, food, sweets, candies, chocolate, ice cream, they love you. Very simple. Just like that. People who are generous, who give. Who give, who are generous. That is one of the characters people love. Don't you like? Don't you like a person who always gives you gifts or looking after you? Give, give, give, charity, generosity. So the act of generosity in a person makes people love that person. That's one. Generosity. Giving material things that's needed and required. And another thing is service. Service is not giving material, personally doing, going and doing, helping. Hands and knees and foot. People who need help, he's there. People who need something, he's ready to serve, ready to give, ready to serve, ready to give. Giving, serving, helping. That's a fact. And people who have that generosity and service fully endowed in them. Anybody and everybody around him or her love that person. That's it. That is Piyaguna. Piyaguna means somebody who everybody loves. Everybody that associated his neighbor's society surrounding love. That is the person who are generous and always ready for a service for the needs of others. So you can look at it that way in a precise way. But in Pali it's just piaguna. That's one. And second one is called Guru Guna. Garuguna. Garuguna is a quality. That person has a quality in which people respect. People respect and honor. It deserving of respect and honor. That person has quality that has deserving of respect and honor. That's another quality you need. And how can you make sure that person really deserves respect and honor? Because everybody is gathering around him, or because other people talk to him about it, or because other people are promoting or marketing him? How can you make sure that person deserves respect and honor? First and foremost is so to speak look at the heart. The heart is very pure. The heart is very pure. And always that person is helping. Whenever he helps, there's a base. A basis. It's out of loving kindness he helps. Out of compassion he helps. That's a pure heart. You can say one word pure heart, but more precise is that person always helps others based on loving kindness and generosity. Loving kindness and karuna, compassion. And his acts are always selfless acts. Some people have the agenda-based act act. This person's acts are always selfless. Nothing for the self. And that person always making sure is protecting, safeguarding others' people not to get into drug trouble and danger. The best that he could. And then also that person who deserves respect, that person, if you look at it, he has a very wise outlook to life. Wise outlook. The way he looked at life is quite wise. If you have loving kindness, compassion, selfless, ready to do at any time. That must have a certain point of view to life. That view to life is called wise outlook to light. And for himself, this is what he is doing to the surrounding. For himself too, he always acts properly and nobly. Proper and noble. Not only that, now he is associating the people who are depending on him, who are taking his cue, and who are taking his guide. For that he has to share what he has. He has to share his knowledge, techniques, wisdom, whatever he has. And when he shares, he holds no whole bars. He doesn't keep an ace up his sleeved so that he can still be the master. He gives everything he has. He pours out everything he has. The person will know everything he has. Who doesn't keep an ace cup of his slept? More than this word. And when he is helping others, he doesn't have any expectation for material gain. Okay. Or personal gain. Not out of expectation. He helps without any expectation, without any material gain and without any personal gain. And he is always working very hard for the people who depend on him, showing what is the wrong part and what is the right part. What to avoid and what to do. That's always the part. This is a concept. How to avoid the wrong part, how to follow the right part in the journey, on the journey towards the cessations of all physical and mental suffering. Those are the qualities that a person who deserves respect and honor. Those are the qualities. But in one line, you can put it, I'm just this is the explanation in nitty-gritty details. A person who is always working, okay, always working for this life and for future lives. That is for this life. And by doing so, you are creating and generating a lot, enormous amount of good karma. So you are also working for the future life. One line this Garuga. Guna is a person always working and improving for this life and in future life. That kind of quality, that kind of person is called who deserves honor and respect. So that is the second quality. The third quality called Bhavaniya, Bhawaniya Guna. Bawaniya guna. That is a person who deserves gratitude. Translate it that way. A person who deserves gratitude. So in short, a person with that quality one and two, Pia Guna, loved by all, Guru Guna, who is respected and honored by all, if you have these two qualities, in general, that person deserves the gratitudes of people that associated with him. Because a person who has this quality, number one and number two, Piya Guna and Garuguna. Okay. If you associate with him, based on these actions, what I have described, you will find that he can deliver proper benefits. Okay, proper benefits for everybody who's around him. Proper benefits through general. What is specific? Your speech, your deed speech and thought, body, speech, and mind become proper. The people who associated with him, just by rubbing and interacting with him, their deeds become proper, their speech become proper, their thoughts become proper. And also the suffering, the amount of suffering that they have become less and less with time. If you associate with those persons. And also your confusion becomes less and less. Body, speech, and mind become gathered, your suffering becomes less, your confusions about life and the way to live life become less and less. Those are the benefits. Definitely that person deserves the gratitude of the people who associate with him. That is a bhavaniyaguna, the one who deserved gratitude. So in here, we are associated nowadays, so many teachers around the world. One thing we should keep in mind, one thing we should keep in mind. Nowadays the highest level of the enlightenment is Arhatta. Okay, the fourth and final noble person. Only when you become Arhatat, the third, the fourth and the final noble person. That person is totally faultless and blameless. You can't find fault, you can't blame for him anything. It's perfection. A human and perfection is called total perfection. It's called Rhatatat. Only that person. But even the lower three Ariyas, okay, the first stream winner, once returner, non-returner, sottapana, sakadagana, anagami. Even those they are not totally faultless and blameless. Keep that in mind. Even the first, second, and third noble persons, you cannot say they are hundred percent fault-free and blame free. So when you are associating with a teacher, let's call it the teacher, okay, or Sapurisa, wise and noble person, you will find some faults in here, faults in there. There are something that agrees with you and something that doesn't agree with you. Some of the people who are practicing, they expect perfection in the teacher. If you expect perfection in the teacher, you will be disappointed. Because only Arhatta is 100% faultless and blameless. So there will be faults in the teacher, but you have to see what kind of benefits, what kind of good things you're benefiting from that person, whether it is 75% or 80% or 90%, and if there is about 10% that you don't agree, you dislike, you can't accept, you will come to that situation scenario quite more often than you expect nowadays. Under the circumstances, you have to have a proper attitude. Knowing what is being said about the area and the faultless and blameless, okay, this person is doing me a great deal of benefits and good. And under this circumstances, focus on the positive things, focus on the good things, think and reflect upon good things, and do not focus upon the negative things of that person. And that is called Yoni Samanasi Kara. Okay, you put your mind only in the positivity. I created, not created, I think somehow I use that line quite often. And everybody that associates with in your daily life, appreciate the strength and forgive the weakness. That's a line. The same thing, that's just what in the teacher is. Appreciate the strength of that person that you are associating with and forgive. Oh, he hasn't reached the harahata yet. And if you do that, you will never be disappointed, and you are the one who will have peace and harmony on your journey. That one should be kept in mind quite clearly. Otherwise, if you have a great expectation on your guide and the wise and the holy person, you'll be disappointed and there will be many stops and road bumps. So in here, these kind of people, if you follow them, what happens? You have a body, speech, and mind become gentler and more polite. Your actions, your behavior, your thoughts pattern, they become more polite and gentle. Especially gentle and polite mean speech and deed, behavior pattern becomes. But it has to be true and correct. Totally focused, not just reciting, not just chanting. Loudly, repeatedly for one hour. If your heart is not in there, if your mind is not on the precise words and the feelings and the meanings, you are not developing loving kindness. You have to be truly and correctly developing loving kindness for that person because he deserves your gratitude. That is the person who deserves your loving kind less is the Bhavaniyaguna who deserves the gratitude. Because if you truly develop loving kindness for that person, and if your heart is warm with loving kindness, automatically that thoughts, that thoughts spring into words and actions. It doesn't stop in thoughts. If you truly develop loving kindness, it expresses in terms of speech and deed. It goes in there. So automatically what happened? Okay, our teachers, they are monks, they are bakus. They don't need a Mercedes. What it is is there are only four requisites. Once in a while, if there's a rope torn or old, offer a rope. Cook a little food. You don't have to store a food for a year. Just one day food, one lunch, one breakfast. Cook from your heart and offer it to eat. Bring some fruits. Something to eat, something to wear. And if you think that is medicine, if they are ill, offer medicine. And then if they need help, in the olden days for the teachers, they will take their robes and wash it. Now we throw the laundry, they will iron it. These are the little things you are doing it not because you have to do, because you want to do, because he has given you a great benefit in terms of the growth as a human being. Loving kindness just doesn't stop in your loving kindness meditation. If that's true in your meditation, it springs into speech and into deed. These little things, if the socks, they need it, you just mend the stock. You offer a sock. If the tubes are wearing down, you offer a tube. That's about it. And that is you are doing it because your heart felt it. And this is the way you show the gratitude or appreciation to that monk or the teacher or the wise person. That's the third quality. And the fourth quality is called wudda, guna, wuddha. Basically, that person is very dutiful. He performs his duty. He doesn't like his duty. Very dutiful quality. Whatever he is supposed to do, whatever his duties are, he never runs away from it. That is called wutta guna. Go in here. What is the duty of these people? Of this is always directing you. Always, always directing you the right path and stopping you to go the wrong way. That's the first thing. And not only that, they are directing you. Whenever you are doing right and you are following the path, they are so happy. They are so happy to see you going the right direction. In other words, happy is just the way. In other words, that's called sympathetic joy. They are always happy in your growth, in your progress, in your success. And here is one big one. They always point out your shortcomings with compassion. That's one of the duty. They point out your shortcomings in a duty. And that is a very difficult part, especially from the students' part. When the teachers tell you something, they think they are picking on you. They are always finding fault in you. When you are good, you don't have to need to improve, you don't have to talk. The best you can say is, okay, keep on doing. Carry on. That's about it. But when you are not doing right, when you have shortcomings, you have to point out. If you don't point out, it is said that person, that teacher, is not doing his or her duty. You have to point out all the you must be very critical at the persons and their way they live, the way they speak, the way they do, the way they think. Must be critical, but critical with compassion. Compassionately critical. And in the West, the West culture is a little different when you criticize like that. They don't like it, they think they are picking on you, and automatically negativity arises. So it is much skills in teachers who are doing that based on the sensitivity of the students. So instead of one-to-one face-to-face talking them, mostly the Buddhist monks, they always talk in the Dharma talk. In the Dharma talk, they fill in this way, appropriately filled in based on the Dharma talk. By doing so, they are fulfilling their duties. Even in the Dharma talks, okay, some students still think, no, he's talking about me. She is talking about me. Still, that kind of a thing. That one is one has to bear in mind. They are doing it not because they hate you, they are simply performing their duty. It is a duty giving. You always have to be pointing out the shortcomings. There's a story. So Shinsariputra, this we know we heard that name quite often. Next to Buddha, the most intelligent and wisest person, the right hand person. And then one day it was the monk, the Buddhist there, there, everybody gathered going to listen to the Buddha speech, and in a hurry, he was doing something in a hurry, he put his road up and rushed towards there. And there was also, you know, in that compound, monks of all ages. There was a little monk about seven years old. He saw the Shinsari Buddha running and his ropes is not properly wear, one dragging, one slipping, and then he just said, just go there and drag him. Oh, Bhante, you are not wearing a dress properly here. You should be wearing properly. Pointed out. Oh, is that right? Sorry. And then what is where he excused himself, go behind something so that people would not see redressing him. So he redressed properly. He came out. Came out and what? Is it proper now? Little Bante said, oh yes, good. So what it is is in here. Okay. When you are criticizing these kind of things, it is not only from top down, bottoms up said, well, tops must be able to point out down the line, and that if the down to also see the tops doing wrong is open to point out. But with the mind of to improving to help each other, that is the way that one is critical. Not only top down, but bottom up as well. Keep that in mind. It's helping each other out. So number five is fairly close to that. What do you call Vachat Nikamana Guna. Vachat Nikamana Guna. What it means is taking criticism gracefully as well. First of all, you must be critical about it to the students. And I have already explained the Shinsariputra in the first verse. That is what it is. The seven-year ulman criticized the most second most powerful in the Buddhist ministry and he takes it with grace. What that what chatnikamana guna means, ability to take criticism gracefully. Okay? Because he will be criticized. As long as you are in this human society, criticism will come from all. Even the Buddha have been criticized by many. And when the criticism comes, must be able to take with grace. That is another quality the teacher should have. Shansari Bodhya is the example in there. And in here, this we already mentioned in the first phrase, top downs and bottoms up. Either way it grows. With that, we'll give an example of the bhaku society. The monks. When the monks live, they have their one word called pawarana. Pawarana is. If you have seen or if you have heard, or if you have any suspicion that I have done something wrong, please correct me. Please criticize me so that I can improve myself out of compassion. One has to ask the other monks. And when the other monks, if they have seen or heard anything that one is doing, not correctly according to the winiya, according to the rules of the monk, they have to point out. And when they point out, the other person admit and then improved. That is the regular gathering pawarana. That is the criticism. One must be able to criticize and one must be take the criticism with grace and improve upon oneself. That is the one of the regular meetings the monks must have. That is ability to take the criticism with grace. That's another quality. And number six.

SPEAKER_00: 52:51

Number six is I forgot the word.

SPEAKER_01: 53:15

What does mean is it is the person has the title or holder of a deep and profound Dharma holder. The title of deep and profound Dharma holder. What does it mean is the monks must be able to give a Dharma talk, okay? To improve the body, speech, and mind, to be gentle, to be polite, and to become cultured. And this teaching, this improvement must produce a wholesome environment. Always to improve body, speech, and mind, and become gentle, polite, and cultured. And when you are doing that, it has to do with the two-prongs approach, not just simply listening and learning from a book and then turn around and teach what is said in the book. It has to come from both the theory and practice. The person has to have a theory and practice. And with that two combined knowledge, one must be able to give a lecture or Dhamma talk to those people who are seeking refuge or depending on you. That's one thing. And in here too, one must be able to not only talk, explain, discuss, and dispel the confusion that one may have in this topic. Must be able to do that. And in terms of a practice, what it is is based on the Satipattana Vipassana, mindfulness and site meditation. This is the core of our practice for our group. And in here, the person who is doing must be at least able to have a higher level of vipassana insight. You don't have to be an ariya, but you must have the higher level of vipassana insight. And you must be able to understand and explain. And finally, the full noble truth. Must have the ability to explain and give lectures about dependent origination and the full noble truth with clarity and it dispel the confusion in the people who are in the group. That is number six quality. Number seven quality is again no chatani niyozakor guna in Pali. What it means in a literal sense is called one who doesn't push somebody who follows you to get into dark and vicious situation or get some disaffect. In other words, in a simple word, that teacher or that guide does not use the students or who follow them for his personal interest so that they would get into compromising position. Who does not use their students? That is another quality. And such quality, such kind of people who have seven qualities, they are called the wise and holy person, Sapurisa. They are called Kalayana Mehda, good friend, because it's not only top-down, bottoms up as well. That's why it's called Kalayana Mehda, good friend, good companion. A teacher or sages, the wise and holy person. And if you associate these kind of people, your Yoni Smanasikara, your wife's attention will uplift, become better and better and better. The key thing is wise kara in one line. Your wife's intention or wife's attention will improve and improve and improve. And your suffering becomes less and less and less. And your confusion becomes less and less and less if you associate with them. But this is only the beginning part of it. The real part is in your hand. You must practice, you must practice, you must practice, you must work very hard. Without that, you won't achieve it. But regardless, if you are looking for a guide, a teacher, a good friend, a good companion who can help you to uplift your quality of life, one needs to pick with these seven qualities. And if you find that person, stick with that person, stick with him. Him or her and practice as long as you are improving under his or her guidance. And if you have outgrown, they will let you go. You don't have to stay there. They might even direct you to another direction. So may all of you be able to practice mindfulness inside meditation with your good friend, good companion Kalayana Mehita, and may you be able to attain the release from all physical and mental suffering as soon as possible. Sadhu Sadhu Sadhu Buddhambujem dhambujem Sangampu Jami.