2. Training Outside of Meditation

What (not) to do when you are not meditating

Developing samadhi on a retreat is the art of calming and unifying the mind in meditation and not ruining it outside of it. Let’s start with the “not ruining it” part.

Samadhi killers

Some activities that are normal, at least for laypeople, outside of retreat, need to be minimized or completely avoided for samadhi to flourish. Generally, these are the activities that excite and stir the mind in one way or another.

At the beginning of the training, when samadhi is not yet developed, and the mind is unsettled, the negative effect of such activities may not seem so apparent. That’s because you don’t experience the contrast between less and more samadhi when there is no samadhi. But as samadhi gains ground, it’s easy to see how these activities weaken it (sooner or later, you will likely experience them and see it, except for the third one, which should not be tested in order to see it, of course). I call them “samadhi killers.” They are:

Using electronic devices
Conversations
Any sexual activity
Anger, irritation

Using electronic devices

This refers to using a laptop, tablet, smartphone, or similar device for virtually anything: messaging, browsing the internet, reading the news, listening to music, and so on. Watching videos is even worse than reading. Try to minimize these things as much as possible.

You may not be able to get it down to zero. Maybe you need to send a message that you cannot postpone, or something like that. That’s OK. You don’t necessarily need to go into full medieval-age offline mode. But try to limit it to things that are unavoidable.

The ideal amount is zero though. And spending a few hours a day using an electronic device ruins the retreat (at least from the perspective of developing samadhi).

Conversations

You can hardly completely avoid this one, and it’s not even the goal. The ideal amount of talking to others is little, not zero.

You will probably need to get food somewhere and interact with others. There may be a practice discussion from time to time. If on a group retreat, you may need to sort out some logistics with others. That’s all fine. There is no need to observe complete silence and act deaf when someone talks to you. Actually, after some time on a retreat, it can gladden and help the mind to have a brief friendly conversation.

Generally, try to minimize it to what is necessary and protect your quiet space. If someone disturbs you by talking to you more than you’d like, avoid the person or try to explain the situation to sort it out.

Any sexual activity

Terrible, I know. This may be the most challenging one for many meditators. I discuss it in more detail in the chapter dealing with hindrances. Again, it may not seem it should make much difference. But indeed, for fulfilling the samadhi potential, refraining from sexual pleasures is important.

Anger, irritation

This doesn’t refer just to some dislike or minor frustration. It refers to the anger that makes you “boil” inside—a beautiful samadhi killer. A detailed discussion of it is also part of the hindrances subchapter.

Activities you cannot avoid: sleeping, eating, thinking

Sleeping

Sometimes, sleeping less on retreats is considered a good practice. Some meditators tend to show off by how little they sleep. Indeed, when you get to jhana, you can function with less sleep than usual. The mind is bright, fresh, energized, and doesn’t tire easily.

However, when not yet in jhana, purely from a samadhi development perspective, I don’t see any benefit in pushing oneself to sleep less than usual. Getting enough sleep to be fresh and well-rested for the meditation practice is important. It’s also OK to get a nap during the day.

How many hours of sleep per day people need is individual; you need to figure that out for yourself. Don’t oversleep; don’t undersleep.

Eating

Eating little is sometimes part of the retreat experience. Generally, I don’t disagree with that approach. But this manual is attempting to be a pragmatic guide for developing samadhi. For that purpose, limiting energy intake may not always be optimal.

When on a retreat and samadhi is not yet developed, usually less food is needed as the retreat schedule is not very energy-demanding. That may change with getting to the jhanas and higher. The extent is probably individual. My experience with the meditative attainments is that they are highly energy-demanding. Especially the states beyond jhana—absorptions. As discussed earlier, these states are subjectively purely mental. But in a way, they are pretty physical. As I understand it, the brain needs a lot of fuel to produce and maintain them for hours.

So, how do you approach eating on a jhana retreat? I suggest a balance. If you want to prioritize getting into the jhanas, I don’t think trying to be ascetic and eating little is helpful (but I’m not saying it’s impossible to get to jhana while eating little). On the other hand, overeating doesn’t help either.

The optimal practice is to eat the amount of food that gives you enough energy for the mind training, but not more than that. The optimal amount of food for the practice may change during the retreat. You may need more if you get into the deeper stages of samadhi.

There is no choice if you’re bound by rules prohibiting eating after midday (e.g., if you’re a Theravada monk, nun, or an eight-precept follower). If such rules do not bind you, don’t worry about fasting in the afternoon and evening; it’s not necessary for the jhana training. Within the approach of not overeating, but getting enough energy for the practice, feel free to eat whenever you need. A lack of energy does not help samadhi.

Thinking

Sometimes there is a misunderstanding that thinking per se is a problem. It’s not. From the nine meditative attainments perspective, unless you’re in the second jhana or higher, there is always some thinking, and that’s all right.

The thing to work with is what you’re thinking about. Thoughts stirring up anger will hurt your samadhi. Contemplating the training may help you a lot. You need to think to learn from mistakes and fine-tune the training process. By the way, contemplation can be a good vipassana (insight) practice (meaning formal meditation is not the only way to develop vipassana).

Needless to say, the thinking activity can range from very calm to out-of-control restlessness. The jhanas lead to the former (very calm thinking outside of meditation).

You can work with three categories of thoughts:

Helpful thoughts:

These are the thoughts that help along the path, that support you in your training. Without such thoughts, you wouldn’t even be on a retreat. Broadly, these can be any thoughts or contemplation related to your “life philosophy” (for Buddhists, that would be thoughts about the Dhamma, for example). More narrowly, these are the thoughts related to the meditation retreat training.

Don’t be afraid of such thoughts. Prefer them over any other thoughts.

Unhelpful thoughts:

This is the “no-no” category. These are any thoughts of sexuality (more generally, sensuality) or anger. It’s crucial to add that this category includes seemingly harmless thoughts that have the potential to unfold into direct thoughts of sexuality or anger. I discuss this further in the subchapter on hindrances.

These thoughts are unhelpful because once they unfold, they are difficult to stop, and they complicate the cultivation of serenity of mind. I believe most of those who have been to a meditation retreat know what I’m talking about.

Try to prevent, avoid, and abandon these thoughts. The later you do it, and the more they unfold, the more difficult it is to stop them. And a mind overcome by lust or anger is not close to jhana.

Neutral thoughts:

These are all the thoughts that don’t fall into either of the two previous categories. These could be thoughts about your work, friends, family, plans for the future, and so on. It could be many things. Such thoughts don’t help the training, but they usually don’t overly harm samadhi as long as they don’t evolve into unhelpful thoughts.

A realistic thinking strategy for meditation retreats is to stay as far away as possible from the unhelpful thoughts; prefer the helpful thoughts—if you can be with them, great; and if not, the middle category is also acceptable.

Optional activities: reading, exercising, discussing the training

The last group of activities, after the samadhi “killers,” and those you cannot avoid, are optional activities: reading, exercising, and discussing the training with a trusted advisor.

Reading

Reading itself does not help samadhi, naturally. However, it can have a positive effect on the general mindset. Reading something related to the helpful thoughts category about one to two hours a day can inspire and gladden the mind, help in case you’re bored, and serve as “food” for (helpful) contemplation. It’s much better to get a bit distracted by reading something meaningful and contemplating it than getting under the influence of the unhelpful thoughts out of boredom.

If you want to focus on meditation only, don’t find yourself bored, and don’t have too much free time, you don’t need to read, of course. However, if you do feel bored, maybe even demotivated, try reading something directly or indirectly related to the practice.

This is an exception to not using electronic devices. The same approach applies to listening to audiobooks, Dhamma talks, and the like.

Exercising

Physical exercise is similar to reading in that it doesn’t help the mind calm down but can improve general retreat well-being. Feel free to use it in measured doses. A walk in nature for about an hour every day is a good and healthy compromise between not moving at all and throwing your tranquility off with an intense workout.

Discussing the training with a trusted advisor

I intentionally do not use the term “meditation interview.” Formal meditation is the main focus, but the “training” refers to virtually everything you do or don’t do on the retreat. Discussing training can thus include meditation, dealing with the hindrances outside of meditation, daily schedule, your questions about the theory of the practice, and other things. It should be a holistic approach. A perfect meditation technique won’t bear its fruits if appropriate conduct outside of meditation doesn’t support it.

I include this point in optional activities because experienced meditators may not need much guidance. However, I would recommend that beginners and intermediate meditators discuss their training, especially when entering unchartered waters, such as applying a new method or going on a more extended retreat than ever before. The frequency of training discussions can be flexible, from every day for beginners, to once a week for the more experienced ones. Or it can be done ad hoc when the need arises.

Talking to another human being can have more benefits than just fine-tuning the practice. After some time on a retreat, especially a solitary one, you may find yourself bored, demotivated, or simply lonely. We are still “social animals.” Regular discussions, or just brief check-ins, can help prevent that.

Discussing the training is an exception to trying to minimize conversations.

❖

There are two more topics I want to discuss in this subchapter: boredom and full awareness outside of formal meditation.

Boredom

Among the top issues people struggle with on retreats are sensual desire, irritation toward others, and boredom.

Boredom being on the list makes sense. People are used to being bombarded with external stimuli and seek easy excitement. Then you come on a retreat and cut all that off, or at least minimize it. You are mostly offline. You don’t have chitchat with your friends. You seclude yourself from the rest of the world, including the ordinary excitements. You’re left with mindful breathing, walking, and the abovementioned activities. Switching to that calm, simple retreat mode probably sounds good if you’re tired of a busy life. But sooner or later during the retreat, you can get bored.

Jhana is incredibly blissful. However, the daily routine leading towards it is not super-exciting. And it makes complete sense. It’s about calming and unifying the mind and avoiding things that excite it. The jhana bliss comes from seclusion and internal serenity. So, yes, regarding the usual non-meditative excitements, the retreat routine is kind of boring. That boredom can be extremely blissful though. I call it “blissful boredom.” It’s worth it.

So, how do you deal with boredom? There are two ways that can be combined:

The first is entertaining yourself with something from the optional activities repertoire. You could read something interesting that supports helpful thoughts. You could take a break from meditation and go on a trip in nature. You could also have an extra talk with your training discussion partner or a friend. It’s not necessary to rigidly stick to the daily schedule all the time. But be careful not to let these “extras” lead your practice astray.

The second one is accepting boredom as the “cost of samadhi.” Having a tranquil mind and a lot of fun simultaneously is impossible. You can’t have your cake and eat it too. If you want to have fun, go party. If you want peace of mind and jhana, go on a retreat. So, if the meditation practice is going well, but you feel somewhat bored, just accept it. It’s still a good deal; it’s not the worst problem to have. Boredom being the biggest issue on a retreat is a relatively good scenario.

Full awareness outside of formal meditation

Mindfulness has become a big thing in the West. I believe that’s a good thing. However, sometimes, the term is overused and inflated.[1] In the context of what you should do outside of the formal meditation sessions, I prefer the term “full awareness” over “mindfulness” (notice I just say “I prefer” it instead of claiming it’s the better term to use, which conveniently allows me to dodge explaining why and defining the difference between the two).

What do you do outside of the meditation cushion regarding mindfulness, full awareness, or whatever you call it? As with many other things, balance is the way to go. Try to be fully aware of what you’re doing, as opposed to being absent-minded. But I wouldn’t consider that meditating.

You don’t need to move sloth-speed. You don’t need to try to be anxiously mindful every single moment. You don’t need to systematically internally label anything. The training is not meditating 24/7.

During the meditation breaks, slow down, be fully aware of what you’re doing—be present, prefer the helpful thoughts, try to deal with the hindrances (they will be discussed soon), and avoid the samadhi killers. But also relax, act normal, and smile and enjoy the process if you can. Full awareness will become more and more natural as the mind settles down and mindfulness kicks in in meditation.

Daily schedule

Unless you’re on a group retreat, you can tailor the daily schedule to your needs. You can see what works and what doesn’t and optimize it. There is no ideal one-size-fits-all schedule. People may have different needs, including the total amount of meditation per day.

Aim for a schedule you can handle for the whole retreat duration without burning out. The first jhana is rapture and bliss. You can hardly get there overstrained.

Regarding the amount of meditation (sitting plus walking), between five and eight hours a day, most of it sitting, will be optimal for most meditators. But if it works for you to be outside of that range, go ahead.

Samadhi is, obviously, positively correlated to how much you meditate. Nevertheless, at a certain point, you hit the ceiling of what you can handle for an extended period. Don’t go beyond that. It’s better to have a long-term, or, let’s say, whole-retreat-term, approach than to overdo it and burn out.

In other words, meditate as much as you can within what you can physically and mentally handle over the whole course of the retreat. By “handle,” I don’t mean just surviving. I mean not struggling much on account of the amount of meditation. You can push yourself. But you should not suffer.

The meditation sessions should be spread more or less evenly throughout the whole day. Also, aim for consistency in the daily meditation load throughout the retreat.

Here is a suggested daily schedule for five hours of sitting meditation and one to two hours of mindful walking. You can adjust it to your needs and preferences.

DAILY RETREAT SCHEDULE EXAMPLE

Dealing with the hindrances

As you get on the retreat, switch to the calmer mode, and abandon most of the external distractions of the non-retreat life, the mind, unfortunately, doesn’t automatically follow suit. The mind can be scattered, shaky, full of attachments and passions, and occupied by unending trains of thoughts. It’s not natural for the mind to be serene and unified. Going back to the sports comparison, sports skills do not come automatically. You need to train and develop them systematically. The mind training is no different.

The journey from a basic level of mindfulness to the jhana mind is filled with various obstacles. I will be consistent with the classical sutta terminology and call them “hindrances.” However, my approach to dealing with them doesn’t always entirely copy the traditional one. The approach should be pragmatic, and the yardstick of success should be effectiveness. In other words, use whatever works.

The five hindrances are dullness and drowsiness, doubt, restlessness and remorse, ill will, and sensual desire. It’s necessary to overcome the hindrances to attain jhana. The good news is that once you make it to jhana, the jhana will keep the hindrances at bay, even outside of the meditation sessions. In fact, that is one of the main benefits of jhana. Let’s look at the hindrances one by one.

Dullness and drowsiness

Many meditators have to deal with this early on at a retreat. In the suttas, a mind oppressed by dullness and drowsiness is compared to water covered by algae and water plants, as opposed to clean water in which you can see your own reflection.[2]

Early on in practice, the mind doesn’t have much power to overcome dullness and drowsiness by meditation. I have encountered meditators coming to a retreat tired from their busy lives, being very determined to meditate “hardcore,” getting up earlier than they were used to in the morning, and then bravely trying to overcome the drowsiness in meditation. I don’t recall any case in which this would work.

From my experience, the most effective are simply the conventional non-meditative remedies: go to bed early, get enough sleep, take a break for a nap if you’re falling asleep during meditation, get a cold shower before meditation, exercise a bit, eat light, healthy food, don’t overeat, don’t meditate right after your meals, and the like. And then there are the usual caffeine “cheats,” of course. As the meditation picks up, it will help further with energy and staying awake.

Overall, dullness and drowsiness are unlikely to be the biggest problem on the path. In the worst case, you unintentionally take a nap during your sitting meditation from time to time—not a tragedy.

Doubt

This refers primarily to doubts about the practice. The suttas compare a mind oppressed by doubt to water that is cloudy, muddy, in darkness.[3]

“Am I doing it right?” “Should I do it this or that way?” “Is it all worth it?” “Who is this Tomas anyway?” Naturally, such questions will arise.

What is the best remedy for doubts about the training? Asking questions, getting answers. There are no secret teachings on the path from mindfulness to the cessation of perception and feeling. Whoever it is, your trusted advisor should be able to answer your questions reasonably. Getting answers (hopefully good ones) to your questions is an integral part of the training that is vital for moving forward.

If no suitable advisor is available, you are left to research, analyze, and test yourself.

Restlessness and remorse

This hindrance is compared in the suttas to water stirred by the wind.[4]

The opposite of restlessness is peacefulness of mind. That is what the whole jhana training is designed for. The sitting meditations are directly aimed at cultivating peacefulness of mind. Restlessness is thus the most targeted hindrance of the five. You are directly working against restlessness every time you’re meditating.

Remorse is preventable by virtuous behavior. Virtue is a condition for samadhi, according to the suttas. Surely, it’s a necessary condition, not a sufficient one (I have also encountered the opposite view). A mind troubled by remorse can hardly dwell at peace. Generally, preventing remorse will mostly be abstaining from harming or deceiving others in one way or another.

Ill will

The suttas compare a mind oppressed by ill will to boiling water.[5]

Ill will is close to anger, hate, and irritation. The classical remedy for ill will in the suttas is loving-kindness (metta). If you manage to replace the thoughts of ill will with thoughts of loving-kindness, it’s a double win—you’ve overcome the disturbing hindrance of ill will, and you get the benefits of a mind imbued with loving-kindness.

Anger may be easier to overcome than lust. The reason is that it’s not pleasant to be angry. The cause of anger is something we dislike. The cause of lust is something we like. It’s usually easier to abandon what we dislike. Lust thus tends to be more “sticky” than anger.

How do you deal with ill will, or anger? If the classical loving-kindness method works and dispels the anger, great. But it may be that it doesn’t, or it works only for some time, and then the anger returns. If that is the case, loving-kindness may not be enough of a “magnet” for the mind to stick to.

Dispelling anger with loving-kindness is a specific form of replacing one thought or state of mind with another. Loving-kindness is the opposite of ill will. It is as far as you can get from it.

If you want to replace thoughts of anger with an antidote, you can think of two dimensions of the antidote you use. First, how contrasting it is to anger. Second, how well the mind sticks to it, as opposed to going back to anger—how much of a “magnet” it is for the mind.

An effective antidote to anger thus may be anything you like thinking about, as long as it’s not from the unhelpful thoughts category. Something so attractive to think about that you won’t tend to go back to thinking about whatever makes you angry. Ideally, it would be from the helpful thoughts category, but the neutral thoughts are acceptable too.

It may be thinking about your favorite philosophical questions, your work outside of the retreat, some “guilty pleasure” of yours, or something you look forward to. Whatever you delight in thinking about, as long as it’s not associated with anger or lust. Give the mind some allowable thought candy to draw its attention away from what makes it angry. Of course, we’re talking about thinking outside of meditation now.

It is using the “strongest-safe-magnet” antidote, not the opposite antidote (loving-kindness). It’s not as “cool” as loving-kindness, but you don’t need “cool,” you need effective. Why not, if it helps forget about what causes the anger, the samadhi killer? It’s not a double win, such as in the loving-kindness case, but it is a win.

It’s unorthodox, I know. Some will say that the neutral thoughts are not really neutral and that you shouldn’t be intentionally thinking these thoughts on a retreat. Sure. Ideally. Theoretically. But how many people can actually do that? Virtually no one—maybe some very advanced practitioners.

If you aim too high and prohibit yourself from using the neutral thoughts against anger and lust, you might end up worse off in the end. It’s better to be thinking about your harmless guilty pleasures than being overcome by anger or lust. It’s being pragmatic—do whatever works. But you must be honest about what works and what doesn’t.

So, whenever you notice the object that stirs anger in you (usually another person) creeping into your thoughts, try to abandon it and replace it with the thought that is easy for you to stick to. Just avoid topics associated with other sources of anger or lust in any way. You can do this until the tendency to get angry subsides.

Sensual desire

The sutta simile for sensual desire portrays a mind obsessed with it as water mixed with dye.[6] Generally, it’s a desire that arises on account of any of the five senses. Practically, it mainly refers to sexual desire.

The classical sutta antidote for lust is the asubha practice, asubha meaning non-beautiful, unattractive. It’s done by visualizing and perceiving specific body parts (hair, skin, teeth, organs, etc.) as such. It’s not that a body would be inherently ugly. A body is neither inherently ugly nor inherently beautiful. Seeing it as beautiful or non-beautiful is a matter of perception. The asubha practice aims to develop a perception of non-beauty to overcome lust due to the perception of beauty.

Before continuing to discuss how to deal with lust, I want to clarify the purpose of doing so. The purpose, at least in the context of this manual, is not judgmental, religious, or moral. The reason we need to overcome lust is that it excites, stirs the mind, and keeps it away from what we’re trying to develop—jhana. A mind can hardly be full of passionate lust and serenely concentrated at the same time. Subduing lust is a prerequisite for entering jhana.

One may contend that going against lust is unnatural, against basic human needs. Yes, it’s natural to be sexually active. And it’s also natural to have an unsettled mind along with it and miss out on the benefits of jhana. Why is it that jhanas are incompatible with sexual activity? I don’t know. But I can guarantee that if you do get to jhana, you will not at all regret going against lust.

As already mentioned, lust may be more difficult to abandon than anger. Lust arises based on a perception of something we find delightful and attractive, and it’s associated with the potential experience of intense pleasure. There is an instinctive physical need to be sexually active, whereas there is no such physical need to be regularly angry. Overcoming the natural sexual urge is not an easy task, but it is possible, and it helps open the door to jhana.

The key to overcoming lust is creating a habit of quickly dispelling any latent thoughts associated with it. The word “quickly” is essential. The further the thoughts of sexuality unfold, the more difficult it is to stop them, and the more likely they are to arise again in the future.

I say “latent” because if you closely observe the patterns of thoughts on a retreat, you might see that the sexual craving can unfold from seemingly innocent thoughts that are not yet sexual. We can call it “undercover lust.” Try to learn to identify undercover lust by observing your thought patterns.

If you find yourself thinking in the undercover lust area, try to redirect your thoughts elsewhere. It shouldn’t be too difficult, as intense cravings do not yet accompany these thoughts. This is still the safe zone and the best time to act. If you miss the opportunity to abandon lust in the undercover phase, you are risking that it will unfold into a full-fledged craving. Then, you’ll need much more effort to deal with it.

It’s a strategy of staying as far away as possible from lustful thoughts. Whenever you sense that your thinking has the potential to develop into sexual thoughts, you move away and think about something else. The focus is on prevention so that you don’t need to be extinguishing a fire later. The latent thoughts of sensuality fall into the unhelpful thoughts category—the no-no category.

So far, I have discussed only thinking. Another cause of lust arising can be perceiving our delightful object directly by the five senses. In a retreat setting, it will be mainly limited to the visual sense. Hopefully. The preventive strategy here is straightforward: avoidance. Again, I can imagine this may seem over the top to some. The reality is that avoiding visual contact, or at least minimizing it, with what stimulates lust in us—let’s call it the “out of sight, out of mind” strategy—can really help. It’s pragmatic and effective. Those are the strategies we want. It applies to both real-life and online scenarios.

Besides acting preventively, you need a method for quickly dispelling sexual thoughts and mental images when they do arise if the prevention doesn’t hold them back. You need to find out what works best for you. If you can simply leave the lustful thoughts behind and move on—great. You may also try employing the “strongest-safe-magnet” method described earlier. A more direct way to address the issue would be the asubha practice. And the most radical method is probably deliberately transforming the visually attractive image in your mind into something unattractive—the “beauty is only skin deep” method.

Whichever method works best, you train to apply it as soon as the sexual thoughts arise. The sooner you manage to do that, the easier it is to stop the craving. In the beginning, it may be that nothing works well. But if you keep improving the skill of preventing and dispelling lust quickly, while developing samadhi, at some point, the lust may become weaker, it may be coming less often, and eventually, it may fade away almost completely.

Getting pleasure from samadhi helps abandon the desire for pleasure from sensuality. You don’t need that sensual pleasure anymore. You have something more blissful, more profound, more fulfilling. And all you need to do is sit quietly. That is samadhi pleasure.

❖

All in all, there is no magic pill against the hindrances. Dealing with them will always be a bit of a fight, no matter what method you use, including those mentioned above. The key to success is how you approach them, willpower, and good samadhi.

Key Takeaways

“Developing samadhi on a retreat is the art of calming and unifying the mind in meditation and not ruining it outside of it.”

A crucial aspect of the jhana training outside of formal meditation is avoiding or minimizing the “samadhi killers.” They are:

Using electronic devices
Conversations
Any sexual activity
Anger, irritation

“The training is not meditating 24/7. During the meditation breaks, slow down, be fully aware of what you’re doing—be present . . . But also relax, act normal, and smile and enjoy the process if you can.”

“The first jhana is rapture and bliss. You can hardly get there overstrained. . . . meditate as much as you can within what you can physically and mentally handle over the whole course of the retreat.”

“The key to success [in dealing with the hindrances] is how you approach them, willpower, and good samadhi.”

[1] For a rigorous discussion related to that topic, see “Mind the Hype: A Critical Evaluation and Prescriptive Agenda for Research on Mindfulness and Meditation” (Van Dam et al. 2017).

[2] The Numerical Discourses of the Buddha, sutta 5.193.

[3] The Numerical Discourses of the Buddha, sutta 5.193.

[4] The Numerical Discourses of the Buddha, sutta 5.193.

[5] The Numerical Discourses of the Buddha, sutta 5.193.

[6] The Numerical Discourses of the Buddha, sutta 5.193.

Previous Chapter

List of Chapters

Next Chapter

Daily schedule