Good evening, everyone, and I'm happy to be here, where I happen to be, and happy to be in the Zen Center Buddha Hall at the same time. Isn't that kind of what's happening? And so can you hear me okay? This is great. And... So this topic of the intensive, the harmony of Zen and Vipassana, I think, I hope, becomes really obvious when we talk about sila, when we talk about what's usually called the first of the three trainings. And I certainly listening to Fu and Paul these days, It seems like there's a strong equivalence with the precepts and zazen, or the practice of Zen and being ethical.

[01:18]

That came across to me from their teachings, very nice. And we find that in the early teachings of the Pali Canon, the basis for the Vipassana practice, you find also this very strong equivalence between the whole path of practice and ethics, being ethical. And you find an equivalence between wisdom, prajna, and sila. There's a quote from the Buddha, teaching from the Buddha, that goes... I can't find it right now, but that goes, when there is wisdom, there is virtuous conduct.

[02:21]

When there is virtuous conduct, there is wisdom. The two go hand in hand, like a left hand, with the two hands washing each other. So they're intimately connected, these wisdom and wisdom. And then, is it intimately connected to samadhi? And I think that when Fu was talking about zazen being the equivalence of the precepts, I think you see there an equivalence to, you know, it's captured there as well. So what I want to do is emphasize today how deeply embedded the general Western concept of ethics is in the early Buddhist teachings. So much so that the goal of the teachings, which is usually considered to be enlightenment or awakening, is an ethical maturation. And sometimes I call it the equivalence of ethics and enlightenment.

[03:25]

It's that integral to it all. And that the primary steps along the gradual path of leading to awakening is an ethical path and it's a path of ethical maturation all the way and uh this would have been very surprising to me if someone had told me this as a new practitioner when i was 20 21 years old and i think i probably would have just tuned them out i probably would not have been interested in this particular teaching and i thought the ethics was not really something that was of particular concern for me or part of my thinking. If anything, I had a little bit of a negative view of people who were ethical. I thought they were kind of maybe hypocritical or basing their ethics on some kind of values which were suspect. And I think, you know, and so it wasn't really that interesting in ethics.

[04:31]

I wasn't really unethical, but I attribute that to mostly a lack of imagination. But then as I kind of went along and doing my practice, first at Zen Center and then in Asia and Thailand and Burma, it was really a huge surprise to me to find myself awakened to an inner ethical life. and how that became a guiding light, guiding experience of beauty, that became really precious and valuable, that highlighted so much about the choices I make about how I live my life, both in actions, in words, but not only that, but in the mental actions of my mind. That what I do there, it was clear that I could feel the way that certain activities and actions diminished myself or brought suffering to myself, contracted myself, or dimmed the wisdom, or I lost touch with this beautiful, this beauty that was developing inside, this freedom that was developing inside.

[05:46]

And just like a person who would take their hand off a hot stove, the desire not to choose the activities of body, speech, and mind that led to this kind of inner harm became as simple and so obvious and so natural, so instinctual as taking the hand off the hot stove. And so it wasn't so much that, it wasn't at all that there were ethical shoulds of what I should do, as if they were rules coming from outside, but rather they were almost an embodied visceral experience or instinct or a flow of something that was operating that was the guide and a clear indication of where the direction was to go that was beneficial, that supported the inner beauty, that supported the inner freedom, that supported the opening of the heart rather than the closing of the heart.

[06:50]

And so that gradually grew and grew and grew. And then when I started reading the teachings of the Buddha, the early Pali teachings, at some point I became quite surprised how thoroughly ethical they are in nature. And I felt after a while, I felt like I couldn't really turn too many pages without coming across this, oh, it's glaringly obvious that this is ethical. So one of the, something that encapsulates this idea is an ancient teaching that what characterizes the Dharma is harmlessness, is non-harming. And so the Dharma, Dharma with a capital D, this powerful word that we use that has so many important meanings for Buddhists, whatever it is, its primary characteristic is non-harming. So for me, that's an ethical statement.

[07:53]

Because I consider that the whole issue around ethics, especially for Buddhists, centers on this idea of harm, of avoiding causing harm. The Buddha, when he was talking about a wise person, there was a lot of discussion about wise people in the ancient texts. And the opposite of a wise person was a fool. And sometimes when someone did unethical things, harmed people, killed them, stole from them, sexual misconduct, and the other kind of precepts, broke their precepts, sometimes the Buddha would refer to them as fools. And that seems a little bit odd. They're simply fools. That's not much of a punishment. That's not much of a judgment of someone who's killing people. But I think it stands out in contrast to the Western idea of sin. My understanding of Western, at least maybe the predominant ideas of sin in the West, is that it's kind of a... If someone is discerned to be a sinner, it's a pretty damning thing to do, to tell someone.

[09:09]

And if you die having been a sinner, it's pretty serious business when you get to the pearly gates. And... The consequences are huge. And in fact, you can't really rectify yourself at some point. You're kind of stuck. If you die a sinner, you're kind of stuck for eternity that way. So it's a huge kind of thing. By calling someone a fool, there isn't that kind of existential status of being someone who is condemned to hell, but rather become someone who just needs to develop wisdom. someone who misunderstands, who's deluded. And that delusion can be rectified, can be changed. And so often, over and over again, the ideal person, the person who's awakened, is referred to as a wise person. And this is how the Buddha defines a wise person. A wise person is someone who does not intend affliction, harm,

[10:16]

on themselves, on others, or on themselves and others. Rather, a wise person is someone who intends a benefit for oneself, benefit for others, benefit for self and others, and benefit for the whole world. That describes a wise person in this. If you go along with me and see that not causing harm and actually causing benefit for others are ethical movements, then we see that the very definition of a wise person is someone who's engaged in the world, actively concerned for the welfare of all concerned, including oneself. And the... And one of the ways that the Buddha talks about one is concerned or benefits others, actively involved in the welfare of others, is first the person abstains from, doesn't kill, does not involve in killing, and they promote non-killing for others.

[11:32]

They don't steal, and they promote non-stealing in others. They encourage others not to steal. They are involved in sexual misconduct and they encourage others not to be involved in sexual misconduct. They don't lie and they encourage others not to lie. And they don't engage in intoxication and they encourage others to do that. So here's a description of someone who's not just passively sitting by themselves, purifying themselves as if the rest of the world doesn't matter. Here's a description of someone who's actively involved in promoting or encouraging others to do the same. So a person is concerned for the welfare of the whole world, including themselves, is kind of the description of someone who has fully matured in this early Buddhist path of practice.

[12:35]

And one of the reasons I come to really appreciate this ethical emphasis in these early texts is that it makes things really simple, philosophically simple, metaphysically simple. In fact, philosophy in a sense is put aside, metaphysics is put aside, and we find actually that for the most part, the Buddha puts aside making ultimate claims about the ultimate truth. So religious truth is not of great interest for the Buddha. What's of interest for him is, you know, avoiding causing harm to oneself and others and benefiting oneself and others in the whole world. Now this idea of, you know, that orientation is actually a fairly sophisticated orientation if we understand that even in a conventional person who's happy, that there's all these little movements of craving, of hostility, of anger, of jealousy, of envy, of holding on, grabbing on to our stories, holding on to the past, holding on to our suffering.

[14:05]

holding on to the future ideas, that even some of those might seem innocent, but from a mind that's very still and quiet, we can feel that those also can be a form of self-harm. If there's any clinging or craving, grasping involved, even the slightest thinking that way. So some vipassana practitioners will use as their primary teacher for finding their way in meditation, finding their way in practice, the simple question, am I harming myself or am I not? Am I harming others or am I not? And so it requires a certain attentiveness and sensitivity as the meditator gets stiller and quieter and quieter to be oriented ever so slightly to see where the agitation is. Because the idea is, if there's agitation, there's a little bit of this grasping going on and clinging going on.

[15:11]

Even if we grasp to ideas that are, you know, just, you know, we know they're not real or something, any grasping at all. And so, in the vipassana practice, there's a radical deconstruction process that takes us through radical experiences of of bliss, of joy, of emptiness. And all along the way, there's almost like an instinct to say, like not touching your hand on the stove. There's almost like a biological instinct when you get into it. You really get into the flow of vipassana practice to, you know, no thank you. I'm not picking that up. I'm not grasping onto that. I'm not holding onto that. And seeing it more and more and more and more subtle until there's no more grasping and there's no more suffering and no more intention of causing any kind of harm to anyone.

[16:18]

So I don't know if that seems very appealing to all of you listening to this, but it is a life of radical non-harming. And one of the things we're learning not to harm is ourselves. And, well, maybe it's not as a very wonderful goal, or maybe it's not a brilliant goal of, you know, there's all kinds of religions offered great, fantastic, you know, possibilities of cosmic consciousness and oneness with the universe. vast experiences of emptiness and dissolving the self and all kinds of things that can seem quite lovely. And I'm sure they are. But I find it so kind of inspiring that for the early teachings of the Buddha, the goal was so simple, not harming self, not harming others, and knowing what it is to benefit self and benefit others.

[17:26]

And if a person can accomplish that, if you could accomplish that for yourself, maybe it won't provide you with these great cosmic experiences some people are looking for with enlightenment, their idea of it. But it's fantastic to not suffer, to really understand for oneself what not suffering is, to have that phenomenal peace, I mean, this is a pretty, pretty wonderful thing. And if there's better things to experience, you know, I'd rather wait until I do the first one first. You know, to really have, you know, clarified the nature of what happens in my mind and heart that causes pain and suffering to myself and others, and to somehow have, you know, rectified that or had emptied myself of those.

[18:32]

So, there's this wonderful story. There's a number of this. When the Buddha, Buddhas were involved in a lot of inter-religious dialogue. People would come and want to debate them from other religions. And a frequent way in which he responded to them was not to debate the doctrines, his doctrine versus their doctrines, and make claims of which one was superior or inferior. He had no interest in that. What he often did was he did this Aikido, this interesting move, where he kind of would redefine the conversation so it was addressing the issue of ethics, the issue of harming and not harming. And then people would say, yeah, I agree. Not harming is like the best thing. And then he'd win the debate, you know, just do that without claiming anything about his own really too much.

[19:39]

But here's an example. Let's see. somewhere, these notes about what I'm going to say here. Here it is. So someone came to the Buddha and said, whose dharma is well-proclaimed? Who teaches the best dharma? Who in the world are the ones practicing the good way? Who are doing the right practice? Who in the world are the fortunate ones? So some guy's coming to the Buddha, and I guess he wants to debate this topic, but he's asking the Buddha for, you know. And then the Buddha, instead of answering directly, offers a series of counter-questions that leads a person to come to their own conclusion about their questions they asked.

[20:51]

And the conclusion is... about the well-proclaimed Dharma, the Dharma of those who teach the abandoning of lust, hatred, and delusion is well-proclaimed. The practice for the abandonment of lust, hatred, and delusion is practicing the good way. Those who have abandoned and obliterated lust, hatred, and delusion are the fortunate ones. So here he's not making a claim, metaphysical claim, philosophical claim, about the ultimate nature of reality, the ultimate nature of the self, about what the ultimate experience is in terms of some reified experience. He's saying that everything is defined around the abandonment, the ending of greed, hatred, and illusion.

[21:54]

Now, you might think that the Buddha was a prude saying that, but for the Buddha, greed, hatred, and delusion, in one form or the other, these are kind of umbrella terms for a variety of different mental movements, are considered to be the root, the source in a sense, the root from which sprout all harmful, intentionally harmful behavior. And so if you uproot these roots, the source, the root from which things grow, harmful behavior grows, there'll be no more intentional harmful behavior. One will not intentionally harm anyone ever again. And so when the Buddha puts this down in his debate with others, the value of abandoning greed, hatred, and delusion. This example is kind of, not exactly in this story, but he's reframing the debate away from religious terms to something that has to do with behavior and what motivates our behavior, and this emptying of these three forces of greed, hatred, and delusion.

[23:12]

Some people doubt that it's possible, but the whole premise of early Buddhism, that it is possible to first lessen them, and then finally have them uprooted. And in doing so, it's a way of benefiting oneself. It's a way of avoiding harming oneself because the definition or the understanding of greed, hatred, and delusion by the Buddha is someone who's operating under these forces is in fact harming themselves. The very idea of having them is a form of self-harm. The very idea of having them means that there is some kind of grasping and greed, grasping or clinging. The very idea of having them implies that someone is caught up in reification and holding on to something as being absolute or fixed or has a real self or something like that. And so to begin to shed this greed, hate and delusion is such a pointed purpose

[24:19]

of the early Buddhist teachings, that over and over again, the goal of his practice, that of enlightenment or awakening, Nibbana, Nirvana, is defined as the absence of greed, hatred, and delusion. Sometimes it's more dramatic, the destruction of them. Destruction of greed, hatred, and delusion. And so here we see the very... So if greed, hate, and delusion is the origin, the source, the root for all intentionally harmful behavior that we can do through body, speech, and mind. If that root is abandoned or taken out or destroyed, then the person then would have no more intentional movements towards harming anyone. So when they say that nirvana is a destruction of greed, hate, and delusion, They're not making nirvana into a thing, into something transcendent.

[25:23]

They're not even saying in some ways that it's some great unconditional reality. They're defining it in kind of psychological terms. Or to say it maybe in non-psychological ways, they're defining it in terms of mental actions, mental activity that we have. And the mental activity, the mental stream of our mind has shifted. something has come to a stop. And that stopping, ending, that comes with nirvana, is an ethical transformation for the person. So that's why I say that in this early teachings, I talk about the equivalence of ethics and enlightenment. And if you want to know if someone is enlightened, you would look and see, do they do anything intentionally to harm anyone else? even unconsciously as they come from their greed, their hatred and delusion that's kind of motivating them. In Theravadan Buddhism, especially the monastics, there's a big liturgy and a lot of chanting that goes on.

[26:41]

And one of the most common and famous chants is the one that describes the qualities of the Buddha, the Dharma, and the Sangha. And so the description for the Dharma goes like this. The Dharma is visible here and now, immediate, inviting to be seen for oneself, onward leading to be personally realized by the wise. And that's chanted every day in monasteries over and over again. The dharma is visible here and now, immediate, inviting to be seen for oneself, armor leading and to be personally realized by the wise. So, but what is that dharma that's doing that? And so here it is. When you know, for yourself, when you know there is greed, hatred and delusion within you, and when you know there is no

[27:45]

greed, hatred, and delusion within you. Then you know the dharma is visible here and now, immediate, inviting to be seen for oneself, onward leading, and to be personally realized by the wise. So here what's being described is a personal insight. When you recognize that one has these powers, these forces of greed, hatred, and delusion within one, And then one has a definitive, clear experience of the mind without them. So it isn't just because you were watching Netflix or something, or, you know, you were distracted from your own mind, or distracted from greed, hate, and delusion. But there's something that can happen, maybe in meditation, where there's a qualitatively clear, crisp experience of mind. Wow. There's not the slightest trace here or inclination towards greed, hate, and delusion in the mind. Wow, this is phenomenal.

[28:46]

This is possible? I had no idea that this level of purity or freedom was possible. So much so, it becomes a reference point for a person that when greed, hatred, and delusion return, they'll now forever see it in a new way. They'll recognize it and they say something like, why should I bother? Why should I pick that up? Why should I get involved in that? That's clearly to my detriment. I know something better. And why should I, you know, why should I put my hand on the hot stove and know that, you know, that... that the hot stove is empty of self, and I'm empty of self, and it's empty of any abiding existence, so I might as well put my empty hand on the empty stove and feel the pain and the emptiness of the pain.

[29:56]

That's silly, right? There's a natural instinct to take the hand away from the stove. And I think to really be... you know, to be in the harmony with reality, with life. We want to be able to go along with some of these natural movements of the heart, the mind that exists. And a powerful one is the one that wants to avoid touching the equivalent of hot stoves, no matter how subtle it might be. And so, to see the Dharma is to see the distinction between being caught in greed, hate, and delusion and the possibility of not doing it. And where do we see that? We don't see it in a book. We see it in ourselves. That's where the Dharma is immediate, visible here and now, to be experienced directly. And I love this expression, inviting to be seen for oneself.

[31:00]

There's something in the very experience our inner experience of how the mind operates, what the mind is doing, that's kind of like saying, hey, you, come over here. Look at this. Feel this. Know this. It's kind of a nice welcome. This is where you discover the Dharma. The Dharma for the Buddha, which is ethical in nature, in that, you know, it's avoiding harm. So... When you're free, when greed, hate, and delusion diminish, then we diminish the forces inside that cause harm to ourselves and to others. When greed, hate, and delusion is completely eradicated, then those are completely gone towards oneself and towards others. And that feels very good. It feels fantastic. I mean, what a great thing. It's like finally, you've been wearing a shoe all your life that didn't fit your foot.

[32:02]

It was too small. And finally, you either go barefoot or finally you get a shoe that fits. Ah, this is good. So greed, hate, and delusion is kind of like having shoes that don't fit your whole life. And people didn't even know it. They thought that was just the way things are. And then finally, to get the right fit. Wow, this is good. In terms of ethics, then, or this movement, it's possible to interpret or analyze the gradual progress, the gradual development, maturation along the Buddhist path, as described by the Buddha, as a continual ethical movement. And we see that, for example, in the Eightfold Path. It's kind of like, that's like the... representation of the Buddha's practice and you know what he was taught teaching and four of those eight steps have to do with a relationship to other people and therefore it makes them you know whether we harm others or don't harm others so the middle of the eightfold path is right speech right action and right livelihood right speech has to do mostly how we speak to other people

[33:27]

And right speech is to avoid speaking in a way that harms others. Right action mostly involves other people. And it's all about other people because, you know, I guess you can kill yourself, but it's about killing other beings or stealing from them or sexual misconduct with them. And, you know, it's about establishing a healthy relationship with others where you do the opposite thing. You know, kill them or steal from them or... abuse them sexually. And right livelihood is also about how we live in the world and the effect we have on people. Right intention, the second factor of the Eightfold Path, central to that is living a life that avoids cruelty and avoids ill will, hostility. And the absence of those is understood by the tradition. to be a life that's motivated by loving kindness and by compassion.

[34:34]

So we see that even the Eightfold Path, it's deeply ethical in nature. But then if we go into things like Right Mindfulness, the Seventh Step Eightfold Path, in the suttas it's described that as a person gets really well established in mindfulness, in this kind of lucid awareness of mindfulness, that the mind is no longer agitated, it's no longer distracted, it's no longer pulled by the nose into our attachments and our desires and all that. And it becomes a mind that becomes more and more free of attachments, temporarily at least, which is equivalent to no longer being driven by greed, hatred, and delusion, by grasping. And so the Buddha said, that when you're well-established in mindfulness, the tendency to do unwholesome, painful things, harmful things, gets crushed.

[35:38]

A little bit of violent language gets crushed. The eighth step of the Eightfold Path, right concentration, is also described ethically because one of the primary reasons to develop these deep states of meditation is because it's a temporary cessation of greed, hate, and delusion. It's a temporary cessation of any harmful motivations, harming motivations a person might have, any motivations that would harm oneself or harm others. And to have an experience of the absence of that, as I quoted earlier, is having experience of the dharma and so the point of these deep states of meditative bliss is not the bliss which people get sometimes addicted to or excited about but rather is to be attuned to how to enter those states there's a process of emptying ourselves of unwholesome tendencies of greed hatred and delusion it's not permanent but it shows the way

[36:49]

And the way it shows, if you're well attuned to this process of really being sensitive and feeling, recognizing the slightest movement towards attachment, then even in these deep states, you go beyond the bliss. And you go on into deeper and deeper or fuller and fuller experiences of not having any grasping, any clinging whatsoever. until there is one of these definitive experiences where something clearly in the mind, in the heart, the body, the body and mind drop away. There's a clear ceasing of something. Wow. This is the absence of greed, hate, and delusion. This is a mind which is free of any force of suffering within. At that point, the definition of a person who has this experience becomes a person who is, the language is, they're endowed with ethics, endowed with virtuous conduct.

[38:03]

It isn't that they practice virtuous conduct, but now it kind of begins defining who they are. And then the more and more the person matures in that, they say, The person no longer practices the Eightfold Path. They become the Eightfold Path. And that ethics is at the heart of the Eightfold Path. They become ethical. And it's not a question of rules to follow. It's not a question of not causing harm to anyone. It's not a question of... developing virtues and these beautiful qualities within. It's just a person now is so fully integrated, these qualities of freedom from greed, hatred, and delusion, that there's an inner purity, an inner beauty, an inner peace, that means a person now is incapable

[39:15]

of intentionally killing anyone, intentionally stealing. And here comes one that you're, probably now you're going to go home and say, forget this Buddhism, some of you. It's no longer capable of sexual intercourse. So not just incapable of sexual misconduct, at least that's what it says in the text. No more, you know, it isn't that the person is, you know, abstaining from that. It's just that that interest goes away completely. So that's a kind of, you know, now we're talking, maybe you were kind of with me until that point, but what? That's where it's going? Well, I'm going to go, I'll go somewhere else now, because that's asking too much for me. But there is this radical, the point being, there's this radical transformation. Finally, I'd like to say that, So I'm trying to make the point of how thoroughly, completely ethical this early tradition is and part and parcel of what the Vipassana practice is about.

[40:23]

And that it is something that can be practiced and attained and done, worked on. And that it makes, in some ways, religious life pretty simple. There's not a lot of complicated things to believe or figure out. You just have to be very sensitive to these psychological forces within us, and to really feel and understand and sense the impact they have on oneself and others. And, and you know, that doesn't, I can, with some authority, I can say that that doesn't take a PhD in Buddhist studies. And, which I have, those of you who might not know. And one of the purposes I have that PhD in Buddhist studies, I can tell you that You don't need that to become free of greed, hatred, and delusion. And then becoming a wise person, a wise person is someone who lives for the welfare of self, the welfare of others, the welfare of self and others, and the welfare of the whole world.

[41:43]

A wise person encourages others to be ethical as well. The last thing I'll say, that another one of these, I think, radical aspects of the Buddhist teachings, nowhere, as far as I can tell, unless you're a monastic and have agreed to a certain way of life, that for lay practitioners, nowhere does he obligate people to be ethical. Nowhere does he obligate anyone to live by the precepts. Nowhere does he instruct anyone to go for refuge in the Buddhadharma Sangha. He clearly approves of these things, but he doesn't tell anyone to do them. At least in the early Buddhist teachings, it's not a path of obligation. It's not a path of duty. It's not a path of... of, you know, certainly of rules that we're supposed to follow.

[42:48]

In fact, a fascinating thing about when a person becomes endowed with ethics, when they become ethical, rather, that simultaneous with that is they no longer cling to ethics, ethical behavior. It's kind of fascinating, isn't it? Once you become ethical, you don't cling to ethical behavior. So, I think that's enough. A lot of explanation, more explanation than, for me, a traditional Dharma talk. But I felt it was in this Zen and Vipassana intensive. I wanted to emphasize this because my sense is that it's in ethics that it's really clear that there's a lot of agreement in Zen and Vipassana, a lot of harmony, maybe not in some of the details and some of the things I said about greed, hatred and delusion and the ending of it, all that, but that the behavior of a person becomes ethical and that living by the precepts is central to this whole enterprise.

[44:00]

And I hope that that's where we can, as these traditions come together, we can celebrate and, you know, have civilized parties to appreciate how wonderful it is, a life of ethics in the world, where there's so much unethical stuff. It's phenomenal, right, how much goes on in this world. Yesterday, some of you probably were there, but yesterday was the 49th day, which is usually the 49th day after someone dies. In many forms of Buddhism, commemorate the death of someone, the final memorial service or something. And there was a big public commemoration of 49 days after the eight people were, six of them Asian-Americans, and they were killed in Atlanta. And that day, IMC approved a statement as opposing violence against Asian-Americans and supporting Asian-Americans.

[45:12]

And then to wake up this morning, and read the paper that on Market Street in San Francisco, someone stabbed two Asian Americans. There is so much unethical behavior in this world. So many, so much ways in which we harm. So maybe we'll quibble about some of the details of these kinds of what's behind ethics and what gets us to be ethical or the source of ethics. But I hope we don't quibble about how important it is to live a life where we are avoiding causing harm, supporting other people to avoid causing harm, and we do even better. We benefit ourselves, and we benefit others, and we encourage each other to benefit each other, to bring welfare and happiness and well-being to ourselves and to this world. That's a great thing to do.

[46:15]

That's a life well worth living, I think. So, thank you. May our intention equally extend to every being and place with the true merit of Buddha's way. Beings are numberless, I vow to save them. Delusions are inexhaustible, I vow to end them. Dharma gates are boundless, I vow to enter them. Buddha's way is unsurpassable, I vow to become them. I think we can now unmute and say goodbye.

[47:27]

Good night, everyone. Thank you, Gil. Thank you very much, Gil. Thank you, Gil. Good night. Thank you all very much for listening and being part of this and for your thanks. And I hope you all sleep well and soundly. It would be wonderful if this, what I said, was a little inspiring, so you can go to bed and sleep contentedly happy that you're on a good path, a good path to helping the world be a better place. Thank you.

[48:07]

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