That really bad, really good means you're saying this is really bad or this is really good. That realm is the realm of affliction. So if something's happening and you slip into thinking that it is what you think, then you're in a realm of affliction. If something's happening, which some observer could be watching and saying you're afflicting, and even you, the observer, could be watching and saying this is affliction, this is torture, you might be able to say that and not get caught by yourself saying it. Actually, some people come and see me and tell me that they're being tortured, and I tell them that they're doing fine, and they realize that they're doing fine while they say they're being tortured. And then they stop believing that they're being tortured somehow. Right then, the sister regains her presence of mind. It can happen. You can snap out of the dream that you're really being tortured. Now, this doesn't say that's the thing of being tortured, a lax own being. But this doesn't say that nothing's happening, something's happening, so it's not that this is totally...

[01:08]

And you're responsible for the situation, and you should be devoted to the situation, but devoted to the situation doesn't mean that you fall for the imputations that are floating around and confuse them with the situation you're devoted to. Because again, a really bad situation goes with, I'm going to control it. But something's happening, and what's happening, the idea I have of what's happening is I'm very upset. I feel really uncomfortable. That's what's happening for me. But what's really happening? How is it really happening? Well, I don't know. Now, is a person with this attitude going to be of any use here? Maybe so. This person is already talking this way because this person is devoted to the situation,

[02:13]

but isn't jumping to the conclusion that the situation is what he thinks it is. He does think it's something. Like I wrote here, what is it? The other dependent, you know? The mystery. Even though it's a mystery, something appears to be happening. But you don't know what it is, do you, Mr. Jones? But you can dream about it, can't you, Mr. Jones? We can dream about the mystery, can't we? We can dream that we have been disrespected and insulted. We can dream that, and we can believe it. And we can feel upset that we have been insulted, and we can get angry, and we can take revenge. We can dream that we are being insulted. And that it's really true that we're being insulted.

[03:15]

But where did that come from, that we're being insulted? It came from my own imagination, being confused with something's happening, yes, and it just happens to be what I think is happening. And what I think is happening is everybody's being complimentary to me, so keep it up. Don't stop. And if you stop, you shall be punished. Because we're going to not have that happen. And I'll tell you when it switches from compliments to insults. I can tell when you're being complimentary or insulting. So that's the really bad things happening. The really bad things happening. Things are happening. And they look really bad. But some people don't get caught by that, and those people can sometimes help in these situations where everybody thinks something really bad is happening. So if everybody thinks something really bad is happening, is that okay? I mean, do we have enough bad now? Do we have enough people thinking that something bad is happening? Who's going to help?

[04:17]

What is it, that commercial on the radio? How does it go? When somebody talks about nobody being hungry in the world, some people... Huh? No? Some people think it's a dream? How does it go? You know that ad on public radio? Huh? Anyway, it's something like... When some people talk about no more hunger in the world, some people say it's a dream. But we look long and hard at it. We don't say it's not a dream, but we look at it. Is it possible that there could be no more hunger? We look at that. Or is it possible that there's torture? Let's look at that. Rather than, yes, there is, and we're going to stop it. Could you clarify a little the distinction between

[05:27]

imputational and imputation, the one being permanent? The imputational... Some imputational things don't actually happen. Fantasies don't really happen. Fantasizing happens. Images happen. But the thing you're... Like a dream. You have a dream. You're dreaming. You see these images. But what you're seeing doesn't happen. Like you see yourself sitting on a space station off Mars, slipping off your space station into empty space, and reaching out for your friend to help you. That's not actually happening. But you are actually dreaming of that. Images are happening in your mind, but you're not actually on a spaceship, you know. And you know that you can't breathe in open space anyway. There's no air molecules up there, right? So you know it's not really happening. But in the dream you think it is happening. You think it really is happening. Right? But it's not. So, the imputation is the dreaming,

[06:29]

and you can believe the imputation, so the dream, but what you're dreaming of is not actually happening. It's not arising and it's not ceasing. The dream is permanent? The image is arising and ceasing. It's permanent in the sense that it permanently isn't happening. There's no place where these dreams... There's no time ever when... There's never been a time when something that doesn't depend on anything else has arisen. Nothing like that has ever happened. And it's permanently not existing. The independently existing self, forever and always will never exist. It's permanently not happening. So in that sense it's a permanent idea. But it doesn't exist. It's a non-existent permanent thing.

[07:31]

Yes? I see in the T.E.C. things that sort of happen in the presence of sentience, but in the absence of sentience there would only be O.D.C.? Say it again? In the absence of sentience... Without humanity, without sentience. Would there be imputation? Only O.D.C.? Yes. Only impermanence? Yes. Impermanence and... There would be impermanent, dependently co-arising... There might be, I don't know. But anyway, there could be a dependently co-arising universe without life, without beings that can imagine things. And also we don't need... But actually the lack of imputation in the other dependent could be there, even without the imputation. But it doesn't really matter much... That wouldn't be there either, would it? To talk about a lack of something that there isn't anything of

[08:34]

doesn't make any sense. Yes, so there really wouldn't be the emptiness of fantasy in what's happening, because there wouldn't be any fantasy of what's happening. There wouldn't be... In that sense, there wouldn't be what we usually call extreme suffering in the way the stars and planets are working. Wouldn't there be the thoroughly established? I don't think there would, because the thoroughly established is the absence of the imputation. The absence of the imputation would really be an issue if there wasn't any imputation. This emptiness is primarily a religious phenomenon. It's a phenomenon for people with imaginations. It's a medicine for us. It's not really something besides being medicine. It's the truth which sets us free. But if you don't have any beings that are suffering, it's really not that interesting, because there are no suffering beings to find it interesting.

[09:34]

Yes. I find what you say about other power interesting when it comes down to meditation practice. Excuse me. I want to distinguish between other power and other-powered phenomena. Other power is a somewhat different term in Buddhism. It means more like the Buddha. But we're talking about phenomena that are other-powered. A little bit different. In other words, phenomena depend on other things than themselves. Like our mind depends on something other than itself. The mind is not the brain, but the mind depends on the brain. Our mental experience depends on alive and non-alive, but it's not alive and non-alive. So, just to use it to state in between other-powered phenomena, other-powered character, and other power. I fully understand that, but I'll ask the question anyway.

[10:42]

In meditation, how do you decide to, say, work on shamatha practice or an aspect of vipassana? Well, let's say the thought arose... Let's say there was another dependent phenomena that arose, which was... I just heard somebody talk about tranquility practice. And they said that it can lead to realizing states of tranquility, and buoyancy, and brightness, and flexibility, and alertness. That sounds really good. Those thoughts could arise in your mind. And then another thought might arise. Gee, I'd like to practice such a practice. All that is arising due to other conditions other than you.

[11:45]

You're not making yourself hear the teaching or think that it's a good idea. But you do think it's a good idea. And you're not making yourself want to do it. But you do want to do it. You're not in control over wanting to do it. And, of course, many of you know about that. If you want to practice tranquility meditation, you go to the Zen Dojo. But then you don't want to anymore. Or you go to the Zen Dojo, and you want to, but you can't remember that you want to. You're not in control of your mind. And yet sometimes you go there, and you do remember that you want to. You sit there and say, Oh, yeah, I want to do that. And then it's happening. But you're not... We're saying you're not really in control of your meditation practice. And you're not in control of wanting to do meditation. But sometimes you do want to. Now, what people want to know is, How can I get in control of what I want? In other words, How can I get myself, control myself to want to do meditation? They would like to turn a dial in their head and then say, Just leave it on.

[12:48]

You want to meditate. Right? But you can't do that because you're not a self-powered thing. If your uncle doesn't want you to meditate, that has influence on you. If your teacher wants you to meditate, that has influence on you. You don't know which way, but... So, all these things are contributing to the arising in your mind, I would like to practice Samatha. So it arises. Now, if when it arises you think, I made it arise, and I'm going to keep it going, then you're not... then you're... you're practicing confusing the imputation with other dependent phenomena of meditation called Samatha. If it arises in your thought and you just sit there and go look at the mystery of the thought that you want to practice Samatha, you're doing this insight work. At that time you're not really doing Samatha practice

[13:49]

when you notice the wonder of the appearance of the thought of wanting to practice Samatha. You're actually doing insight work at that time. And then, also what can happen is you can realize, Wow! Insight practice is happening! Because I was just in awe of that thought, rather than hey, I'm going to get control of this. This is insight work, this is not Samatha work. This is realizing that that arising of the thought of wishing to practice Samatha was an other dependent phenomena. That it has other dependent character. And you're seeing that. You don't know exactly how it happened or what it is, but you see that it's that way. Now you say, what about getting myself to practice Samatha? Now you're switching back over to confusing the imputation with the other dependent. Thinking that this thing called me is going to make something happen called Samatha practice.

[14:51]

Now someone might say, hey, I don't understand this shit, so I'm going to go ahead and practice Samatha practice from my old imputational way. And you can practice that way. You can become concentrated with this false approach, with this confused approach. You can. But that way is a way which after you have insight you won't practice Samatha that way anymore. How will you practice Samatha? You will sit on this earth and you will observe that the mind has given up discursive thought and has become calm. You will see that. And you will understand that in that appearance there is a confusion of the imputational with what's happening, which is the basis upon which you can talk about what's happening. But sometimes the way Samatha happens is you don't actually sit there and think Samatha is happening. You are just in that state of tranquility. And you don't think you made yourself do it. And you don't think

[15:54]

something else made it happen. And you don't think it's the other dependent. But it is the other dependent. And you're just sitting there enjoying the other dependent without knowing it. And you're tranquil. How did it happen? You don't know. It's a mystery. If you want to get in control of your Samatha practice, OK. Then that's the way the way you do that is you get in control of your mind and you get your mind to give up discursive thought. That's the way you're going to get yourself in Samatha. But Samatha can have another way. Matter of fact, Samatha does have another way. The way it happens is everything other than you comes together and supports you to become calm. Everything comes together and supports you to give up discursive thought. Everything comes together and supports you to relax. You hear someone say, no matter what happens, no matter what comes, relax.

[16:54]

You hear that. Everything supports you to be able to hear that. You don't make yourself able to hear that. And the person who's talking to you doesn't make himself able to talk to you that way. And yet, with everybody supporting him, he says that to you and everybody supporting you, you hear that. And when you hear that, this thing arises called meeting what happens with relaxation. You don't make it happen. I don't make it happen. But I contribute to it more than you. Everything supports you relaxing with what's happening. When you relax with what's happening, you calm down. You become tranquil and bright. It happens. It can happen. And the way it happens, nobody knows. It's a mystery. That's one approach to shamatha practice. That's the way of approaching shamatha practice which already has wisdom. But you can also approach it

[17:55]

from the old dualistic approach and still you can get somewhat concentrated. Not the deepest concentration, but pretty darn concentrated. So you take your choice. The one way is you get some success. It's like you can get through college thinking that you got yourself through. You can. You actually got through not by you getting yourself through, but by everybody supporting you. But you can tell the story that you got yourself through college. You can tell that story and you don't get kicked out of college for saying that. Most colleges. We could have a college, very strict college, where anybody who felt that way would just be held back from graduation. Until they gave up that understanding that they got themselves through the college. Basically they built the college, they drive the teachers, they built the books, you know, everything. They did it. Until they give that up they have to stay in the college. But just giving up the idea you still have to stay there for four years.

[18:55]

Even if you didn't have the idea and you were doing it by yourself you still have to be there for four years not having that idea. And so you get through college and you can get through it with this self-powered attitude. Or you can get it through the other way too. Sometimes. Just like sometimes you can't get through by self-powered, also sometimes you can't get through by studying mystery. And sometimes when you don't get through you're very happy you didn't get through. You went to Zen Center instead. Yes? If somebody comes to you and says I am laughing in fake in practice and you say well, by confessing you burn away the root of transgression. No. Burn away.

[19:56]

No. Melt. Melt away. Melt away. Melt away the root. Oh, melt. I said melt. Usually. How does that work in terms of this? How does it work? How do you, by confessing that you have no faith how does it melt the root of transgression? Well, to make a long story short it is impossible to understand. These are this instruction is coming from past experience that it works. That the religious practice of confessing that you don't have confessing that you don't have faith if you would like to have faith but don't just confessing that you don't have faith

[20:57]

is somewhat helpful. If you wish to have faith then you confess and repent. Repent means you reiterate your intention your wish to have faith. But if you don't wish to have faith and you just confess that you don't have faith I think that also would eventually melt away the resistance to faith. But if you would like to be faithful then you both confess and repent. But of course there's some faith in confessing. Confessing is an act of faith. So you have a little bit of faith when you confess that you don't have it. But you're in a situation to notice that there's an issue that you don't have it already is there's some faith there. And to confess it is more faith. But you haven't reached the phase of having a lot of faith. And even when you have a lot of faith still for that faith to be alive and growing needs doubt.

[21:58]

So in our precept ceremony we don't say we do the confession part of the ceremony and then afterwards we say from now on and even after after manifesting the body of Buddha will you continue the practice of confession. So these people have inconceivably virtually unbounded confidence in the way total commitment the Buddhas they also would continue to confess some doubt some lack so that they continue to grow and go beyond. Although you with no limit you can keep going beyond no limit. So there's no end to this practice of confession. And how that works you know we can't understand it's like we can't understand the brain. But we're saying that the kind of brain we have is a brain that when you that when you go through these appearances it transforms the brain.

[23:00]

The brain changes when the brain hot is hot as hot is as hot does. So a brain a brain that a brain that bows a brain that that that instruments bowing and bringing the palms together a brain that that instruments and powers the activity of listening to people a brain that does that transforms itself by what it does. A brain that that leads to cruelty makes a brain that leads to cruelty. A brain that that gives rise to ideas of you know insult and then believes them leads to a brain that gets angry and etc. And that makes the brain more able to do those things it lays down neural pathways and so on for that type of thought. But how that all works

[24:02]

is inconceivable. And yet if you run your brain along certain tracks it becomes a certain kind of brain. Or I shouldn't say if you run your brain but when the brain produces thoughts of a certain type it changes itself by producing those thoughts. When the brain executes a certain motion it changes. Right? We're finding that out. So a brain that does bowing becomes a different brain. Even if it also is simultaneously producing thoughts like this is silly. You know. First of all it's like this is silly then it's like bowing with this is silly then it's like bowing with this is silly but somebody's bowing then it's like bowing and maybe this isn't silly because somebody's bowing then it's like bowing and somebody's bowing then it's like bowing. And then the brain

[25:06]

gets transformed into like just a bowing machine. It gets transformed. The extra the extra stuff gets melts away and pretty soon it's just bowing. And the imputation is gone. And the affliction is gone. And we have somebody who wherever they meet they bow. They don't it isn't like oh bowing here makes sense and bowing here doesn't. It's just bowing. So it's a brain of a person who bows to every person they meet. It's a what's it called it's called a peacemaking machine. It's a loving machine because the imputation has like been washed away into its proper position which is in the absence Could I could I ask a question? I'm just calling and giving everybody a chance here. Yes. I was interested in hearing more about the practice I don't know about the practice but the purification

[26:07]

that takes place in the sutra it's between the imputational character and the other dependent character and what is that? It sounds a lot like what you've just been talking about. The purification that occurs is what's actual the world of the world of the appearance of things happening the other dependent character and our ideas about it which are usually confused that situation becomes purified that confusion. What confusion? That situation of the of having a an imagination and that gets that arises together with what's happening and gets confused with it that confusion gets washed away we become purified of the confusion of our imputations and what's happening which means

[27:08]

we become purified of the afflictions which arise from that confusion. When we concentrate on the other dependent? No, when you concentrate on when you concentrate on the thoroughly established you purify the confusion of these two of the other dependent and the imputational. When the other dependent and the imputational are confused affliction arises. When the affliction arises karma based on that affliction and that confusion arises then that karma drives the process round and round. When we concentrate on the thoroughly established we realize in that awareness that the imputational doesn't touch the other dependent. So the root of the confusion of the delusion and the affliction is melted away. That's the purification process. How do

[28:11]

you concentrate on the thoroughly established? Well, you're concentrating on it by finding it. And when you find it then you contemplate it as much as you can. And as you contemplate it you evolve into a Buddha. That's the story. By concentrating on the thoroughly established you evolve to a Buddha. That's what Bodhisattvas look at as they evolve. They get more and more and more and more free of their imagination and more and more in harmony with what's happening. That's the story of the sutra. So concentrating on the other dependent and living that's not enough? Correct! And that's what the sutra says here. First I teach concentration on the other dependent, studying the mystery. That's the

[29:11]

first step. Then by studying the other dependent you become transformed. You turn from ill behavior to virtue. Then, as a result of that, you're ready to study the imputation and then thoroughly established. But you can't go right to thoroughly established. You first of all have to get grounded in the other dependent in the conventional world of where things seem to be happening. But in that world where things seem to be happening you have a confusion of the imputational with the other dependent. That's the normal conventional world. You start with the other dependent then you move to the imputational then you discover you're thoroughly established and then you meditate on that. But you keep studying, you keep studying, you keep studying what isn't sufficient which is the meditation on the other dependent. It's not

[30:11]

sufficient, it's not enough, but you keep doing it all the time because it's the base of the thoroughly established. You can't see the thoroughly established unless you're also meditating on the other dependent. The other dependent is your base by which you can see the ultimate truth. So you always are meditating on dependent co-arising and then hopefully you start to see the other dependent. So you're always meditating on dependent co-arising and at first you're trying to meditate on dependent co-arising, you're trying to meditate on the other dependent character, but you're noticing more and more that there's a confusion between what you think it is and what it is. And then you notice that when there's no confusion that you can't see anything much. It's kind of mysterious. Then you notice you want to go back to where you can see things, and then you notice the confusion comes back. So you study that and study that and study that and gradually you come to a place where you see,

[31:11]

the moment comes when you see suchness. But the suchness is seen in relationship to the other dependent which you're meditating on. So in order to get opportunities to see suchness you have to be meditating on the other dependent. So study non-thinking, study non-thinking, study non-thinking, and you see oh there's a confusion of non-thinking with thinking. Oh there's a confusion of non-thinking with thinking. And pretty soon you see a moment of non-thinking without the confusion of thinking. And then you see not-thinking. And then you think about not-thinking. And then you're doing what a Buddha does. But that's based on non-thinking. That's based on studying the other dependent. So you always keep that practice going. Which means you're always responsive to the uncontrollable world. You keep in touch with these uncontrollable things. And you can tell they're uncontrollable because you're paying attention to them. You're watching how

[32:11]

they don't go along with any ideas you have. Really. Undependable. Unreliable. And the danger is that you'll slip back into trying to control these people. But you see that danger so you give up trying to control them and you just study the mystery. Study the mystery. Study the mystery. And then the time comes maybe someday when you see the reality. And then you keep studying the mystery, seeing the matter. Study the mystery, see the reality. Study the mystery, see the reality. And then you go back studying this mystery and you study the mystery and you keep studying this and you

[33:15]

keep studying this mystery and you and you see that there is no confusion there. But then, you have to say something. And how do you speak, even? Well, in order to speak, you have to confuse the two. That's the price of speech. And you may say, does the Buddha have to do that? And that's a rather complex discussion, but even highly evolved people on the path, once you go back to wanting to talk about what's happening, then you need to learn and be honest, and say, hey, I'm willing to pay the price of admission to conventional speech, and that is some confusion of the imputational with the other dependent. In other words, you've got this mystery here. You've got what's happening in the mysterious, ungraspable, inconceivable way things are happening. You've got it. Now, if you want to talk about it,

[34:16]

then you've got to use your mind and put some substance out there to put your words on top of. So in order to talk about this mystery, you've kind of got to grasp it some place, and say, okay, this is the mystery right here. This is what's happening right here, and that essence, and then this is the attributes by which I locate it. And that's a platform upon which you put the words and make conventional designations. So the price of speaking with each other is the imputational, is holding to what's happening as the imputational. Okay? That's why we've eventually got to give up our talk for a little while occasionally. Yes? I was thinking of the Torah as established, but if you see it, can you lose it? If you see it, can you lose it? What do you mean, lose it? You see it, and then you don't see it anymore. Yeah, definitely.

[35:17]

A thoroughly established, you see, is a thoroughly established character phenomenon. It's the absence of the imputational and the other dependent. When the other dependent changes, which it's a changing impermanent thing, then the base of the emptiness is gone. You can't see the emptiness of something that disappeared. So that emptiness is no longer visible to you. And that emptiness will never again be visible because that would be the emptiness of this thing. But this day has its own emptiness. When this day is over, we'll never have that emptiness again. We'll never have that thoroughly... There will never be the thoroughly established character of this day again. So we'll never be able to see it after this day is over. But we can find the thoroughly established character of tomorrow. So the emptiness doesn't go away, but the basis of it goes away. So we can't see it. Any other people that have questions that they recall?

[36:26]

Yes. The other dependent has an ultimate lack of meaning. Does it lack the ultimate? Isn't the imputational character also lack the ultimate? I'm sort of like, I have an answer to that, but I think it's a little out of scale. The imputational doesn't lack the ultimate the same way as the other one does. Therefore, it's not said to have an ultimate lack of meaning, but there's a discussion about that. I'll talk to you, whatever percentage of people want to hear about that. Thank you. But it doesn't. It's been discussed. After the end of the discussion, the answer was, it doesn't. When I was in college, this guy was doing a proof in a math class and the student asked a question and the teacher said,

[37:27]

that's trivial. In other words, it's not worth going into. And the guy said, well, why? And the teacher walked out of the room and came back after a pretty long time and said, it's trivial. Martha? I think I'm going to change it to ask who wrote it? Can we have a copy of that funny thing that she read? Can you have a copy of it? Who wrote it? I think it was Connie. It's written by... It's written by... I lost it. It's written by Andy Borowitz and it's in the last issue of the New Yorker. Any other people haven't been called on that? So you want to do second timers or do you want to go die? I think I'm a first timer. You think you're a first timer? It should be easy to answer. She thinks she's a new first timer.

[38:30]

Go ahead, whether you are or not. What is the difference between the characterless and the purified? The characterless and the purified? Isn't characterless another way of saying a lack of own being in terms of character? One of the translations of this imputational character is said to be a lack of own being in terms of character. It's also called characterless phenomenon. So now what's your question? There are several lines in the Sutra which speak about the characterless and the purified phenomenon playing off each other. Yes, so the characterless, the lack of own being in terms of character is part of what you need to understand in order to understand the thoroughly established. So in the process of imputation you impute essences in terms of character

[39:34]

in terms of essences and attributes you impute to things. When you understand that this imputation is a lack of own being in terms of character that helps you understand the absence of it in the other dependent. So understanding the imputational character understanding the characterlessness of the character the lack of character the lack of own being in the imputational when you understand that, that helps you understand the thoroughly established. Again, the order of understanding is usually first try to tune in to the other dependent practice virtue wean yourself as much as you can and confess that you haven't yet been able to as much as you can you're meditating on dependent co-arising then when you feel well situated there understand that that practice is not enough

[40:35]

that you have to also understand these other two characters and so then you go to understand and study the process of imputation study your thinking and how it confuses and is confused with the impermanent thing through that understanding you come to understand thoroughly established so we have to study illusion and delusion to understand the lack of it we're naturally involved in illusions and delusions that's our natural situation we have to look at and study the illusions and delusions in order to find their absence you can't it's hard to find the absence of something before you know what it is it actually is absent but what is it? when you know what it is and it's not around you're cooking yes are you saying that mystery and illusion

[41:38]

in this context is the same no, illusion mystery illusion is that illusion is that you understand the mystery illusion is that you can control what's happening I mean what's happening is inconceivably complex and we have the illusion that we can control it and that illusion that we can control is based on the illusion that we are self-powered if we're self-powered, other things might be able to be self-powered too so then we can control them so the illusion is closely connected to the mystery but the illusion is that the mystery is not the mystery the illusion is that the mystery is what I think it is and that's delusion it's a delusion to think that you can control what's happening and that's based on the illusion the fantasy the imputation of an essence an attributes of a person

[42:38]

of anything okay? so that's probably enough for you Rabbi, never tire of you saying these things over and over again don't think to yourself I've said this story enough and you haven't said it enough don't think that? the important thing is that even if I do think it that I don't confuse what's happening and also if I do think that I should continue to teach that I don't confuse that with what's happening if we don't confuse what we think of what's happening we will be teachers of the Buddha way and if we do confuse it and we confess it we will be teachers of the Buddha way so if you can catch yourself either with your belief in what you think or your disbelief in these teachings that what you think is not what's happening if you can catch yourself with that you're in the groove of learning this teaching and you are faithful

[43:41]

if you're training your mind if you notice that it's rebelling against this teaching you're training your mind if you notice your resistance to the reality which is on the verge of popping in your face so mostly we're resisting but if we confess it we're really practicing so right now there's a lot of resistance in the community to this teaching because this is like forcing us out of our nest it's going to be a big change when you actually come out of your nest but we'll all help you really, only you know you'll help the other people you don't know if they'll help you I really do not know if they'll help me in this case I really wondered if there was a charity I thought is there a charity and I went down there and it was, there was a charity

[44:42]

and you know it was quite a bit of fun In our intention we betrayed every being and place with the true merit of Buddha's way beings are notless I vow to save them divisions are inexhaustible I vow to end them the gates are boundless I vow to enter them Buddha's way is unsurpassable I vow to become it

[45:38]

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