May I say again that I've been proposing that the word zazen and the word just sitting and dropping off body and mind, these are in-house in the Zen house, in the Zen family, these terms are used to refer to the perfection of wisdom. They're synonyms for unsurpassed perfect enlightenment. They're synonyms for the Buddha way. So we say over and over, after service we say, Maha Prajnaparamita. We say that over and over.

[01:03]

So I'm just pointing out that the practice, which again is called zazen or just sitting, the practice of mindfulness and breathing and posture, those practices are, and the names for those practices that we use are synonyms for to perfection of wisdom for unsurpassed, totally culminated enlightenment. So again, I accept the suggestion that the job of a Zen priest is the same as the job of a bodhisattva.

[02:08]

And the job of a Zen priest or a bodhisattva or a lay Zen bodhisattva, their job is to encourage the practice of the perfection of wisdom, which I'm very happy to do. But there is some tension in it because the perfection of wisdom is intended for people who have a high resolve, a great vow. It's intended for people who have a great vow. It's intended for people who are committed to the teaching, who have single-minded faith in the teachings of the Mahayana. It's intended for people who are committed to the Bodhisattva precepts.

[03:16]

So then I think, well, how can I talk about, how can I speak of the perfection of wisdom if I don't know that everybody who is within the hearing is committed to the bodhisattva precepts and has the great vows and has deep faith in the Mahayana. I don't know how, but anyway, I'm offering it. I have to. But I do mention this important point that we need to look into our heart and see if we are, if our minds have this kind of faith and vow and commitment to bodhisattva precepts.

[04:29]

the precepts of generosity, ethical discipline, patience, diligence, concentration, and wisdom, which includes listening to the wisdom teaching. someone said to me, I heard you say something about that those who enter perfect wisdom are those for whom perfect wisdom is intended are those with unshakable faith in the Mahayana. Single-minded, definitive faith in the Mahayana teachings. And he said, but how can I have that kind of faith in the Mahayana teachings when I don't yet understand them. And I said something like, if we wait

[05:55]

until we have unshakable faith. If we wait until we understand the Mahayana teachings before we have unshakable faith, we won't be able to understand the teachings. Wait a minute, but I don't have single-minded faith. So are you saying if I don't have single-minded faith, I won't be able to understand the perfection of wisdom teachings? And I would say, yes. But don't hold back your single-minded faith on the grounds that you don't yet understand the teaching.

[07:07]

You may not understand the teaching, but that's not a reason to not believe in the teaching. If that's your only reason, no problem. If your only reason for not believing single-mindedly the teachings of the Mahayana is that you don't understand them yet, that's not a problem. I mean, it doesn't need to hinder you from just entering into single-minded faith in a teaching which you do not yet understand and which there will be no end to understanding. As I said to you, when Dogen Zenji was dying, he said, concerning the Buddha Dharma, there are ten million things which I have not yet clarified. but I have the joy of correct faith." He had correct, unshakable faith in the Mahayana even though there were ten million things about it which he had not yet clarified.

[08:16]

We also have a few things that we haven't clarified. Of course, we're not that much better than him. But he didn't wait until he clarified everything before he entered single-minded faith. So we don't have to wait either. As a matter of fact, if you wait, you will not get to understanding. But if you don't wait and you enter faith, then this teaching is for you and you can enter it, just like Dogen did, and transmit faith. through your practice, this great vehicle, Dharma. And something else happened in that conversation which I will tell you in a minute, but before I do, I just want to mention something that came to my mind while she was talking to me, which is something like,

[09:20]

A fish swims in the ocean. A bird flies in the sky. And no matter how far the fish swims, it never reaches the end of its element. No matter how far the bird flies, it never runs out of sky. And then it goes a little later, it says, now if a fish or if a bird tried to reach the limit of its element before moving in it, it will not be able to find its way or its place. That's one translation. If the bird or the fish tries to reach the limit of their element before moving in it, they will not be able to find their way.

[10:25]

Another way to put it is, if the bird or fish tries to find the limit of their element, in other words, find the understanding of their element, If they try to find understanding before they move in their element, they will not find their way. Another translation is, if the bird or fish tries to find the limit of their element after they move in it, they will not find their way or place. We have to move in the teaching before we understand it. And diving into the teaching and swimming for dear life and flying through the sky knowing that you have to keep flying, otherwise you're going to have a problem, that wholehearted immersion into the teaching is right faith.

[11:31]

By moving in the teaching, we will find the limit of it. Even though there's no end to it, we'll find the limit. we won't understand it. And then back to the conversation, the person said, now I know my body wants to sit zazen. In other words, now I know my body wants the perfection of wisdom. Now I know this body wants the Mahayana. And she didn't say, and I will move this body in Zazen. I will move this body in the teachings of the Mahayana And then somebody said to her, your body wanted to move in Zazen before you knew it.

[12:49]

You were moving in Zazen before you realized you wanted to. We are already swimming in the ocean of the Mahayana. We are already flying in the sky of Buddhadharma. If we enjoy this activity, this movement in our element, this is our element, we will realize it. This is, this movement is the realization. Also yesterday after the talk and for hours I was I was reverberating with the story of Yaoshan how this sincere young person I don't know how old he was but this perhaps sincere young person went to see

[14:07]

This person is already thoroughly moving in the Mahayana, thoroughly moving in the teachings of the Great Vehicle, thoroughly committed to the Bodhisattva precepts. And then he goes to see Shirtou, And we see him at the beginning, you know, he's the way he is. He can't say anything. And then he gets sent to another good friend. And again, he can't say anything. And suddenly he can start to talk about being a mosquito. And he has no problem being a mosquito anymore. Now he's a talking mosquito. Buzz, buzz, buzz, buzz, buzz. And then he spends more time with Matsu and talks.

[15:12]

And I can see him ripening in his conversations with Matsu. And then Matsu sends him back to Shinto. And I can see him ripening. He's ripening through these friendships. But he also has the faith to keep moving in his element of his consciousness, his body-mind. And at the end, the last part of the story we told was, he's sitting. And the teacher says, what are you doing? And we see his maturity. He says, I'm not doing anything at all, dear friend. And the dear friend says, Well, then are you sitting idly? And you can see again, he's ripe. He says, If I were sitting idly, I would be doing something. Stupid old man.

[16:15]

Sometimes we get playful in our family. The teacher says, You say you're not doing anything at all? Well, what is this not doing anything at all? And he says, even the 10,000 sages, you included, do not know. And then the teacher starts singing this poem and we see this boy has grown up with his two wonderful teachers and many teachers before. to see this ripening through that friendship. But it isn't just the friendship. The friendship sponsors the practice. He's practicing before. Now the teachers give him, and he's been studying Mahayana before, he comes to the teachers and the teachers give him more perfect wisdom teaching. Being just so won't do. Being not so won't do either. Being just so and not being just so won't do it all.

[17:24]

This is Mahayana. This is the perfect wisdom teachings. Just spontaneously coming out of those teachers. Not quoting the scriptures, making up a new version of not abiding. Instructions on not abiding. And then the teacher says, how about you? Each one. permeating his consciousness with their teaching, transforming his body and mind, maturing it. Here again I see the requirements for those who can enter perfect wisdom. What are they? lots of permeation of the teaching, listening, lots of hearing of the teaching. He did a lot of that. And then when he met the teachers, he got more hearing permeating his consciousness and unconsciousness and body.

[18:29]

He had definitive faith in the bodhisattva teachings. He had commitment to doing the practices of the bodhisattva ethics which developed the good roots. And he served many Buddhas. He served many good friends. And by serving good friends, he got to meet these two great good friends. hearing, commitment to the practice, commitment to the teaching, and serving good friends, he entered and entered and matured and matured. So we don't say at Zen Center, you cannot come into the Zendo unless you have great vows and commitment to bodhisattva precepts. definitive faith in the Mahayana, willingness to serve good friends.

[19:40]

Because even if you don't think you have it, you do. So you can come in here even if you don't think you satisfy the requirements. Still, I tell you this so you can look in your heart and find that these four requirements are living in you. And to be aware of them is part of entering. Five people, I think about five people have joined us for the session. And since you won't probably be here tomorrow, I want to say to you before you leave that you have done, visitors have enhanced our practice with your

[20:59]

wholehearted presence. And you have been blessed with good health. So you're able to be in the Zendo, I think, the whole time you're here. Thank you. You may or may not know that the people you've joined have had various challenges in terms of health. There's been quite a bit of illness, you might say. So sometimes they were not able to be in the zendo out of compassion for the other people. They didn't want to be coughing on their neighbors. So sometimes they were outside the zendo resting. But they, if you'll excuse me for saying so, persevered. After they rested, they came back. and kept trying to let their body and mind practice wisdom.

[22:01]

And then they got sick again and went to rest. And then they came back, back and forth. They kept going through sickness and in health, for better or worse, for richer or poorer, they kept going. And now they're all here with you. Still, even though you had such easy time, we were uplifted by your good health. At least you were always in the Zendo. This group has made tremendous effort and I have this feeling, this feeling I'm saying now is rice. I have this feeling that the community has become more and more concentrated, more and more settled, more and more clear, more and more bright.

[23:08]

But our Zen family style is we do not abide in clarity and brightness. We do not abide in concentration. We give up concentration and clarity. We give it away. And then it goes deeper. I will continue to celebrate the effort of this community during this intensive. I will continue. It has been really wonderful. I didn't say to my wife when I went back there last night, I did not say, wow. I don't want her to think we're having too much fun here. She says all kinds of interesting things which I'm not allowed to tell you.

[24:24]

So I won't. I'll be a good boy. But I can tell you that I don't tell her how good you are. Because she might say some really interesting things if I do, and I don't want to hear them. And I don't tell you, I just told you a little bit how good I think you are, but I don't want to tell you too much because that would distract you, I think. Or even some people would think, he must be talking about something other than me. I feel jealous, envious of the people he probably is talking about. I don't want to do that either. But anyway, somebody in this, some of the people here, all of the people here, and even if I say all the people, somebody said, he's just saying that so I won't feel hurt. All of the people here have made a great effort. Everybody has. It's amazing.

[25:31]

And you've done it not by your own power, but by the power of spiritual friendship. Your good friends have given you good friendship, and you've been able to do this great work. And now it's possible that I could talk to you about a lot of salt now. And you might be able to stand it because you've got so much rice. If you've got enough rice, you can take quite a bit of salt. If you've got enough water, you can put salt in it and still drink it. So I think the rice bowl is full enough. So here's some more salt from our friend from Korea. Hwang Hyo. Romanized W-O-N-H-Y-O, sometimes with an L.

[26:40]

Some people were shocked by the songs he was singing to the peasants in the villages. Some people were shocked by it. Some people thought it was life-denying, his song. But I would say that his song was not life-denying and it was not life-affirming. His song was about the Buddha way, and the Buddha way is free of life affirmation and life denial. The Buddha way allows life affirmation, sensual pleasure, and it allows life denial, self-mortification. It allows both because both are part of life. what it teaches is not abiding in life affirmation and not teaching in life denial.

[27:52]

Life affirmation is sometimes really appropriate, like with babies, so they can grow up and be Buddhas. But life denial life self-mortification is often appropriate too. Like being a mother who gives her blood for her baby. Or whatever, somebody who gives their life to help others. Affirmation and denial are part of the deal. He's teaching a way, the Buddha way, which is not to waste the opportunity of a life that offers both possibilities. So some people were shocked by his teaching and now I'd like to give another teaching of his which is not so shocking perhaps, just maybe like too salty.

[29:04]

But let's see if you can stand. So first he taught, I already told you, he taught these two kinds of wisdom. One wisdom which observes characteristics and by observing characteristics leads to realizing that all phenomena are ungraspable. And then the next kind of wisdom which enters into the ungraspability of all phenomena, the essential ungraspability, the essential lack of a basis for any apprehension of phenomena. Those two kinds of wisdom, one leads to the other, the other leads back to an enhanced version of the other. One to two, two to one. He taught that. And so did Asanga. we often say, you know, first mountains are mountains, and then by the wisdom which observes the mountains and sees the characteristics of mountains, we realize there are no mountains.

[30:14]

Then that kind of realization of no mountains leads to there's mountains again. But now the mountains are dancing and singing in the villages of the world. They're turning flips and having babies. This is the enhanced wisdom of observing characteristics of phenomena. And then also Huan Huel teaches that sort of eight meanings of wisdom. You can almost memorize these. I almost have. Let's see if I can do it by memory. This is eight meanings. Wisdom means comprehension. Wisdom means no knowledge. Wisdom means destruction.

[31:20]

Wisdom means no destruction. Wisdom means detachment. Wisdom means non-detachment. Wisdom means neither detachment nor non-detachment. One more. Well, I came close. Here we go again. Wisdom means comprehension. Wisdom because comprehension, because it comprehends all objects of knowledge. Wisdom knows all conventional things and all ultimate things. And wisdom knows the purpose of wisdom, complete enlightenment.

[32:27]

It knows it. it realizes it, it embraces it, it enters it. And it enters into all conventional phenomena too. Birds and fish, pain and pleasure, affirmation and denial. It knows all things, all conventional things, and all ultimate things. Next one, wisdom means no knowledge. The way it knows is not like a recognition. It knows without touching or turning away. So it is a knowledge and the meaning of this knowledge is no knowledge. It knows the characteristics of Buddhas and it knows that the Buddha teaches that the characteristics of Buddhas are no characteristics of Buddhas.

[33:30]

In that way they know. In that way their knowledge is no knowledge. This is no knowledge. There's not anything known Or say, there's the meaning, there is knowing, but the meaning is no knowledge because if there's anything known, you do not see the true aspect. To see the ungraspability, you don't know anything. That's the kind of knowledge it is. In emptiness there is no form, no feeling, no perception, no impulses, no consciousness, no eyes, no ears, no nose, no tongue, no body, no mind. That's the type of knowledge which is no knowledge. And the wisdom knows that kind of knowledge, which means no knowledge.

[34:38]

I hear the echo of Shirto and Matsuo here. Wisdom means destruction in that it destroys the verbal expressibility of all things, whether in terms of their nature or their characteristics. Wisdom means non-destruction. Wisdom means destruction? Wisdom means non-destruction because it witnesses the true nature without destroying the conventional designations. Did you get that?

[35:51]

Wisdom means detachment because it is forever detached from all addiction to abiding. Wisdom means detachment because it is detached from all obsessional clinging. When they say wisdom means detachment, Wisdom means non-dissociation because it witnesses the characteristics of all things. Wisdom means no detachment and no dissociation because It is not dissociated from anything, and yet it is detached from everything.

[37:01]

That didn't seem like eight. What time is it? 5 to 11. OK. So. I don't know if I should say anything more about that. Should I or shouldn't I? Is that enough? Did you understand it perfectly? Not quite? Well, I'll go back over it.

[38:19]

The first two are, well, the first one, kind of easy. Wisdom means comprehension because it comprehends everything that can be known. Next, wisdom means no knowledge It's a type of knowledge which means no knowledge. It doesn't know anything, so it can know the way things offer no basis for knowing. So it can know the true aspect of things because it doesn't know things in terms of the way things are transformed in order to be known. our mind transforms things into a way that it can be known and that type of knowing, which is the way we know, is abandoned.

[39:27]

And there's a new knowledge which knows things directly before they're made into knowables. Did you have a question, Linda? Okay, I explained it. Wisdom is destruction in that it destroys verbal expressibility of things, whether in terms of nature or characteristic. So I talked to you about this before. Wisdom destroys the verbal expressibility of things. Wisdom gets used to talk about things in terms of words, knowing that the words are not expressing either the nature or the characteristics of the thing.

[40:29]

The words are giving meaning to the things. It's not that the words are expressing the thing. The meaning of the thing is the word. The word is not expressing the meaning of the thing. Wisdom sees that. And part of training in perfect wisdom is to use words to give meaning to things without thinking that the things are giving meaning through the words. Excuse me, not to think that the things have their meaning, not to think that the meaning of the thing, the meaning of the thing is the word, The word is the meaning of the thing, but the thing is not the word. Yeah, that's it.

[41:32]

The meaning of the thing is the word, but the word, but the thing is not the word. The thing is not the word, right? The word is the meaning of the thing, but the thing is not the word. The word doesn't express the thing. The thing is inexpressible. But the word is the meaning of the thing. How's that? Anna. The meaning of this is Anna. She has no more meaning than Anna. The identity of this thing is the word Anna. The identity of Anna is no more than the word Anna. There's no Anna-ness. No. And Anna is not the word Anna.

[42:36]

She's not, of course. The word Anna never touches her. The word Anna creates meaning out of her. The word Anna does not express her. And we use the word Anna to talk about her and with her and to have a meaningful conversation. We use that word. We identify her with that word. But her identity is nothing more than a word. And nobody's identity is anything more than a conventional designation. Wisdom destroys the expressibility of things in terms of words, but it does not destroy the meaning of things in terms of words. That's what it says next. Wisdom means non-destruction because it witnesses the true aspects of things without destroying the conventional designation.

[43:48]

If you use the conventional designation properly, in wisdom, the word is not destroyed, and you can witness the true aspect. When you look at things and realize that their meaning comes from the word, but the word does not express what they are, you see their true aspect. This is one of the functions of it. It witnesses It witnesses the true aspect while it destroys the expressibility. It doesn't destroy the conventional designation. It destroys the expressibility in terms of the conventional designation. Yeah? Yes. Tell me how. You cannot explain.

[44:53]

You really cannot. That's right. And wisdom accepts that and in accepting that you see the true form. What's the difference between characteristics and nature? The characteristics are the forms and the nature is that They're inexpressible. But you don't destroy the forms even though the forms don't express it because the forms are part of the characteristics of the thing which has no weight to be grasped. All forms lack a basis for grasping. That's their nature. Next, So I did comprehension, no knowledge, destruction, and non-destruction.

[46:02]

Now comes detachment. Wisdom means detachment because it is forever detached from abiding. That's one we've talked about so much, detachment from abiding in things. Next, wisdom means non-dissociation, or you could say non-detachment. It means detachment, but it's a detachment that's not detached, that's not dissociated, because it witnesses It doesn't abide, but it witnesses what it doesn't abide in. And it witnesses the characteristics of things.

[47:04]

It doesn't witness... Well, I don't think it witnesses. Does it witness? It witnesses something else. What does it witness? It witnesses... Well, we'll see. Oh yeah, no, where's the other witness? Oh yeah, it witnesses the true aspect and it witnesses the characteristics. And it witnesses the true aspect of things when it destroys the verbal expressibility of things. And it witnesses the true aspect. It witnesses the characteristics because it doesn't dissociate from them. Next witness means no detachment nor non-detachment because it is not dissociated from anything and yet it is detached from everything.

[48:16]

And witness means neither destruction nor non-destruction because it never destroys or fails to destroy anything. Witness never destroys anything or fails to destroy anything. It never destroys and it never fails to destroy. What? I couldn't hear you. No, I didn't say witness in the place of wisdom. I did say witness twice. Yes. No, I'll read it again, the ones with witness.

[49:21]

The ones with witness. Wisdom means non-destruction because it witnesses the true aspect. and witness means, and wisdom means non-dissociation because it witnesses the characteristic of things. I think it's a particular aspect of awareness. So one aspect of awareness is that there's an awareness as a function of destroying the sense that the word, the verbal word, the word is expressing the thing.

[50:37]

That's an awareness. witnessing the characteristics of the thing that you understand has an inexpressible characteristic. That is also, all these things are awarenesses. Wisdom is in awareness. It's in awareness, it's in knowledge. So it has a witnessing side, it has a destroying side, it has a comprehending side, it has a detaching side, it has a non-dissociating side. So it has a detaching side, a detaching function. The awareness has a detaching function, has a non-detaching function. has a witnessing function, has a destroying function, has a no-knowledge function of knowing, and it has a comprehending function. And it also has neither destroying nor non-destroying. That's an awareness. It's an awareness that is neither destroying nor non-destroying because it destroys everything because it doesn't destroy anything and it never fails to destroy.

[51:47]

Do you see? It never fails to destroy and it never destroys. So it's neither destroying nor non-destroying and it's both destroying and non-destroying. All those are awarenesses. Well, this is the conversation between Shirtou and Yaoshan. Same thing. Watch. It's an awareness, it's a knowledge which detaches without dissociating. It destroys and does not destroy. It neither destroys nor not destroys. How does it neither destroy nor not destroy? Because it never destroys. That's not destroying. And it doesn't destroy because it never fails to destroy.

[52:51]

Never failing to destroy is not the same as destroying. Like I never... I never failed to be a man is not the same as being a man. I'm not a man. And I'm not not a man. So is that non-abiding then? Not abiding is the... that's under the heading of... which one was that? Non-abiding came under destroying, didn't it? Oh, it came under detaching. The detaching is the non-abiding. The non-abiding is... It's free. It's detached.

[53:55]

The detachment is the non-abiding. You're detached from the obsessions, the addictions to abiding. That's the detachment. The destroying is to destroy this link between the word and the thing from the thing to the word. The word to the thing gives meaning. The thing to the word, there's no expression there. That's the destroying. That's an awareness. So one direction is a destroying direction. The other is a non-destroying because we don't destroy the conventional designation which gives the meaning. They're both awarenesses. They're both wisdoms. Well, that was the salt.

[54:56]

And I hope it wasn't too salty. Linda poetically asked if this is a pillar of salt. What is a pillar of salt, by the way? Oh, someone turned into a pillar of salt. My God, there's a band-aid on the bottom of this. That's pretty, that's pretty ricey. This band-aid is rice. Look at that. There is a band-aid on the bottom of this Buddhist memorial object.

[56:07]

And I won't gross you out by eating this band-aid. I brought this because I was going to mention that this is a traditional shape on the top of a memorial pole for a Buddhist ashes site. You find these in Zen temples and other Mahayana Buddhist temples. And I don't know if anybody has seen this shape. in Southeast Asian ashes sites. Has anybody seen it there? You have? So it's a symbol of the elements. The bottom one's, I believe, Earth, the square, the cube or the square. The next one's a sphere or a circle, water.

[57:13]

The next one is a cone or a triangle. which I think is fire. The next one, which is kind of a disk, is air. And the top one is emptiness. I think the cone is fire and the disk is air. I think it's earth, water, fire, air, emptiness. Hmm? Some people say metal. Anyway this is the shape and this was made for Michael Sawyer by his brother Ken. And I brought it because for one reason is because when we put it in place we'll maybe write four kinds of wisdom on the four sides. This four wisdom teaching relates to the

[58:19]

those eight aspects of wisdom, those eight functions of wisdom I just talked about, but in particular the four types of wisdom are the way that the conscious and unconscious processes are transformed through practice into four types of wisdom. So one type of wisdom is called great round mirror wisdom, which you read on one side, and that's the transformation of unconscious cognition processes through practice. It becomes great round wisdom, great round mirror wisdom. Another kind of wisdom is called wisdom of sameness, and that's the transformation of the conscious imagination of the self being an individual thing rather than a process. So when that imagination of the self as a thing is transformed into understanding the self as a process, we have the wisdom of sameness.

[59:28]

Another wisdom is the wisdom of subtle discrimination. and that is understanding the mind consciousness, which again, that subtle discrimination consciousness is what we're just working with, with these eight functions of wisdom, to understand these functions with the mind consciousness. And the other one is called the all-accomplishing wisdom, which is the transformation of the five physical sense faculties. Those consciousnesses get transformed, and those then, with the other wisdoms, are now able to express and act in relationship to things in an enhanced way, which is called all-accomplishing wisdom. So those get written on here. That's about to show that. Also this is a nice dessert for all that salt.

[60:33]

Thank you, Linda. Wasn't that a nice dessert? Thank you for accepting this salt. I feel that you were good friends to that teaching. I just also, another piece of, another little tidbit of dessert is I was very moved by Hwang Kyo's retiring from his profound study of Dharma and teaching of Dharma and going into the villages of Korea in old age, singing and dancing, arousing the mind to practice.

[61:39]

And I wanted to share with people, but I thought, if I share this with people, it may be too shocking for them. They may find it. They may reject it. But somehow I felt maybe in this context I could share it. Of course, I could say just read it, but it's different when we put it out in the group. I would never dare read that on a Sunday lecture at Gringolch. So I feel, I hope it worked. I mean, I know it worked, but I hope it will inspire you, because the point of it is to arouse the will to practice. That's the name of the song. 617 to 676, at the beginning of the Tang Dynasty. in China. He lived in Korea. The Korean court knew about Buddhism, and so did he.

[62:46]

But the people did not. And during that time, the Korean people sent emissaries to Japan. And that's when Buddhism started in Japan. It came from Korea at this time. But he made the people of Korea aware of eight years of travel. Here comes the famous crazy sage. He's coming. Oliver. And so he He did that. So I wanted to share that with you. Thank you for receiving it and sharing it. And I also wouldn't be able to talk about these eight meanings of prajna on Sunday lectures. So thank you for opening your hearts to this salt, which I hope you can use on your abundant, abundant rice supplies.

[63:42]

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