Good morning. I'm going to talk about right speech today, starting with some considerations of how it is to be an animal that both thinks and then speaks, which is exactly what I'm attempting to do right now. And those two don't always work so well together. Sometimes there's this kind of murmur of second thoughts going on in the background, you know. Well, I won't tell you what they are right now. But I wish they stopped. Anyway, I was reminded of a New Yorker cartoon. I think some of you know this one. It's kind of famous. With a caption that says, What animals hear when humans speak. So the first frame, there's a dog, and the person's talking to the dog and saying, Fido, why did you eat my homework, Fido?

[01:06]

That's a very bad dog, Fido. And then the thought bubble above Fido's head reads, blah, blah, blah, blah, blah, Fido, blah, blah, blah, blah, Fido, blah, blah, blah, blah, blah, Fido. So then the second frame, there's a cat, and the human's saying, you know, Antonio, why did you bite that person? It's not nice to bite people who are petting you, Antonio. And... And then the cat's bubble reads blah, blah, blah, blah, blah, blah, blah, blah, [...] blah. So recently one of you told me that you'd really liked my talk. I heard that. And right in here. And then you said, but I don't remember anything you said. And I thought it was just you know, we're just like cats and dogs, you know, blah, blah, blah, blah, blah. So, I'm not so worried today, you know.

[02:07]

You'll have no idea what I say. By lunchtime, it'll all be up. So... Basically, the dog represents the relative truth, you know, concepts of I do. And... The cat is more closely related to ultimate truth. It's the babbling of the brook. Clear mountain stream. Blah, blah, blah, blah, blah. So, you know, we can all just sit back and relax and do this thing together. Nothing to worry about. So, here it is. Earlier in the practice period, I mentioned that our life is not simply a series of discrete events, you know, like in a linear fashion. For example, yesterday happened, today is happening, and tomorrow will happen.

[03:08]

So upon analysis, this is a total fantasy made from words and thoughts, right? But it is how we think. And how we think is also... based on total fantasy, that I think is another one of those total fantasies upon analysis. So again, the two truths. Ultimate truth, no self. Thinking is just not really much of anything. And yet we solidify our thinking. We make a lot of trouble for ourselves and the world. So... We really do believe that there's a time and place for everything. We act that way in a strict and rigid fashion. So thinking and speaking are what Buddhists call the conventional reality. The conventional reality. And yet there are other times when the way we describe our lives, like in the way seeking mind talks, for example, or when I describe myself,

[04:20]

I think in terms of a flow rather than discrete events. You know, more like a river. My life is more like a river. You know, at some point, the water rose up at the source, and that's when I was born. And then, by the way, I wasn't going to tell you this because you sing an awful song, but today is my actual born day. So... No, don't sing it. Don't sing it, please. Please don't. No, no, thank you. That's all. If we could speed that song up, I'd probably like it a lot. Anyway, thank you. But I was born, apparently, in such and such a place, in such and such a time today, 68 years ago today. And then my life is like this streambed that I've been flowing through. That's the shape, the story I tell about my life from the time I was born. And then, and then what? You don't know? I don't know. I don't know what end then. What the end is like. You know, Master Dogen says in his death poem, leaping live into the yellow river.

[05:26]

It's the only way in. That last exhalation. Living. We don't know what then. Basho's great haiku, old pond. Frog jumps in. Plop. That's the whole story right there. And that too is conventional reality. It's a story. So these two ways of viewing human life, either as discrete events, in minutes, hours, days, weeks, holidays, birthdays, that kind of thing, or as a continuous flow, it has been one of the bigger problems, not only for physicists who are trying to figure out the nature of light, but for Buddhist meditators trying to figure out the nature of reality, and thereby the nature of their own minds. Is it discrete events? Are they particles? Or is it a wave? Is it a flow?

[06:31]

Or, why do we care? What difference does it make? The Gendro Kwan, Dogen, seems to care because he talks about this quite a lot. You should understand, I'm a visual learner, that firewood abides in the phenomenal expression of firewood. And that sounds a little bit like firewood is a particle. It's a phenomenal expression. It's a thing we can sense, like right now. I can touch it. I can see it. I can smell it. All those sensory access is possible with a phenomenon. So you should understand firewood abides in the phenomenal expression of firewood. A single piece of firewood which in any given moment I can hold in my hand. This moment in my hand. Discrete phenomena. That's a particle.

[07:34]

Does that make sense? No? Frozen, you're all frozen. Thank you. But then he says, firewood fully includes past and future. Well, that gets really big all of a sudden, doesn't it? If this fully includes past and future, that is either a very big particle containing the entire universe, or possibly it's a wave. I don't know. It's really hard to say. A wave would have a time span, like before Now and after. Present, past, future, all right here in my tiny little hand. The forest, the firewood, and the ash. So that's time. And the other one is space. So Dogen's covered these two bases. He doesn't tell us which is which, but these are the two propositions.

[08:37]

It's a particle or it's a wave. But then he adds... And the firewood is independent of past and future. Just this is it. So past and future drop off. Now what? So how did this firewood get here without a past? And where is it going to go? Am I going to have to hold it for all eternity? No future? So I don't know. And thanks to Dogen, I'm not sure at all what happened to cause and effect. So I think what Dogen and Buddha and all the other ancestors are doing is hedging all of their bets, basically. You know, if you pick one, you fail. Is it or isn't it? That's wrong. Both is and isn't? That's wrong. Neither is nor isn't?

[09:37]

No, can't do that either. You can't do any of those things. They all have to remain as possibilities. You pick one and you fail. As the Buddha said, I find no evidence for or against anything. So this is the teaching of the middle way. How to avoid falling into the extremes of there is something or there isn't something. Is it a particle? Is it a wave? Pick and you fail. And yet this is an actual problem for us. Not just a word problem, it's an actual problem for ethics. Because the teaching of karma is that your actions in the past have an effect on the present. And your actions today have an effect on the future. And therefore, your actions ought to be good if you want a good outcome. And that evil shall be consequential in the future.

[10:38]

but not if there's no future. You're off the hook as far as ethics are concerned. So this is the problem with this. It sounds like philosophy is actually, you know, it's a deep human problem of consequences for our actions. So if things are not connected, you know, then we're obeying the law of impermanence. They're just discrete particles. You know, each one of them just vanishes in a flash. And if they are connected, you know, then we have this other problem of what happened to impermanence. If we obey the law of karma, cause and effect, then we disobey the law of impermanence. And both laws, the Buddha said, are laws. These are laws, these two laws. And they seem to contradict each other. So a lot of thought has gone into this problem for centuries.

[11:52]

Many, many scholars, Tibetan scholars, Indian scholars, have thought and written huge volumes on this problem, which I'm not going to talk about anymore because I can't. It's just too complicated, and I get lost very quickly. However, I think it's interesting to lightly ponder these issues for ourselves because they are consequential to our lives. And particularly when we're trying to study the workings of karma, you know, the workings of how it is that what we do matters in the world. So what does the Zen school have to say about this? Well, Zen school says, when Bai Zhang lectured in the hall, there was always an old man who listened to the teaching and then dispersed with the crowd. One day he didn't leave. Bhaijan asked him, who is standing there? The old man said, in antiquity, in the time of the ancient Buddha, Kashapa, I lived on this mountain and was the teacher of many students.

[12:59]

One day a student asked, does a greatly cultivated person still fall into cause and effect or not? I answered him, she does not fall into cause and effect. And with that, I felt into a wild fox body for 500 lifetimes. So now I ask you, teacher, to turn a word in my behalf. Bai Zhang said, she is not blind to cause and effect. At these words, the old man was greatly enlightened. So what this means to me is that we do not ignore the workings of the human mind. illusory as they are, we don't ignore them. We take them seriously. We take the relative truth seriously. And we take seriously the effects of our actions and our speech on others. Not to ignore means not to be ignorant.

[14:03]

And ignorant is the first of the 12-fold chain. Ignorance is what sets the wheel turning. The wheel of birth and death, cause and effect. This and that causality is how we tell stories, and stories are all we've got. So we should be telling really good, careful stories. So as you're meditating, which I hope you are, during this practice period, I was watching you this morning and I wondered how you were doing. I kind of wanted to kind of whisper in your ears, you know. Are you okay? Are you? Are you here? What are you doing? Anyway, you know. Maybe you know. So I thought it would be helpful for you to consider what kind of discernible process is going on in your own head when you're meditating.

[15:07]

Can you discern any kind of pattern for yourself? And it might be unique for each of you. What sorts of things? There are lots of possibilities. almost innumerable possibilities of patterns. You know, can you see how the patterns of your thinking are basically cause and effect? They're this and that causality. This happened and then that happened. First this happened and then that. Each one of your stories is based on kind of the pattern of causal thinking. So some of you, it might be linear, kind of like a traveling salesman who's chatting away as they move through space, time, back and forth. to the past, to the future, describing what's going on, what happened, what's going to happen, that kind of thing. That might be a familiar pattern. There's another one that's more like a giant salt bubble, kind of like that one, where you're basically in a luminous sphere of awareness.

[16:09]

It's all around you. And the surface is ever-changing. Like right now, the surface of my soap bubble is kind of a square, zendo-y looking thing. There's a lot of people looking at things. And always, wherever I go, the soap bubble takes the shape of the environment, creates the shape of the environment that I then perceive. If I'm in my car, if I'm walking down the street, always this sphere is going with me. So years ago, one of my students said to me, not my students, a student said to me that there was this famous saying from the Middle Ages called homo bulla est, meaning man is a bubble. And almost many, many paintings from the Middle Ages, if you look at them, you'll see bubbles in the paintings, and you'll also see flower petals that have fallen onto a table, and you'll see rotting fruit, and you'll see skulls.

[17:13]

And these are all images of impermanence, of transiency, in a life lived by vanity. So the teachings there were that if you're basically living without ignoring transiency, and you're being, just being, not really living for any purpose, particularly a purpose that has to do with religion at the time, Christianity, When you fall, when your petals fall, or when your fruit rots, or when your bubble pops, you're going straight to hell. That was the message. And it was in these beautiful paintings by the great masters. Homo Bula Est. It's interesting, I looked up the word vanity, and it comes from a Latin word vanus, meaning empty, or hollow. Which is, you know, this other conventional meaning of empty, like the cup is empty, No, it doesn't have any water in it, as opposed to empty as an independent coil arising, which is how we become free of the trap of reifying objects.

[18:21]

So, funny that it turns this word vanity and empty. And these two spiritual, great spiritual traditions of our human planet, a little different understanding, or actually a big difference. So at the same time, these images from the Middle Ages had to do with good behavior. They were cautionary tales. And that's not so different, really, than the intention of Buddhist teachings. We also have teachings about the consequences of your actions will lead you into hell. You will be in hell, and it will be very hard for you when you're there. So... So our freedom, our method of freedom from these horrific consequences basically is to turn our attention back onto our mind, the causal agency for karma, for what comes out as our actions.

[19:26]

Once we act on the process of our thinking, that's when we begin to have more severe outcomes. Thinking, not so great. Speaking, not so good. Acting very bad. So it gets worse and worse the more energy you put in or out there. So by watching the patterns of our own consciousness, as the Buddha did as he sat under the Bodhi tree, he saw that it was an illusion. And he saw that he could change the pattern. He turned it backwards. The stories of him running the 12-fold chain this way and then running it the other way. And running it this way, running it this way. So he could see the fluidity of his own thinking. It wasn't set. You don't have to think what you're thinking. You can play with it. You can change the colors. You can do all kinds of stuff with your imagination. That's what artists do. They use their imaginations to change the scenery. So this is our possibility, our freedom, is to realize how plastic.

[20:34]

our consciousness really is. We don't have to be trapped by it. Believe it. So it's best if you do this kind of work in the spirit of curiosity as opposed to criticism. It's just more self-oppression. If you go, oh, what awful way I think. I think in such a bad way. It's like, no, not like that. It's more like, wow, how interesting that I think like that. Oh, where'd that come from? trying to judge our thinking we're trying to see it and study it be curious about it because i think it's important for us to remember how much our minds can turn against us you know in very bad ways we all know that we've all had that experience there's nearly infinite transformational power in the human imagination for horror enacting that horror this is no joke So our intention as disciples of the Buddha is to find pathways that arise from calm abiding, from shamatha.

[21:40]

We calm that mind, get that ocean to be calm, pacified, pacific ocean, pacified, quiet. And then to study the water and the formation of waves as the rollers. Rollers are good. That's vipassana, insight to the nature of water. The circle of water. And pretty much everything else you might be doing with your mind is a dead end. But you can check those out too. You may already have done quite a bit of that. There are corridors leading to madness. There are corridors leading to sexual obsession. There are corridors leading to cruelty and to outrageous behavior. Intoxication. Slander. harboring no will. All of the precepts are names of corridors that you can check out that are dead ends.

[22:41]

I spent a lot of years doing that work with a psychotherapist. Oh yeah, that's another dead end. I'll be darned. It's a nice step, friends. We can help you out. In fact, I was telling Cormac Yesterday, one of the images that I used to carry with me, quite vivid, kind of lucid, dreaming image, was of sitting right here on this tong, actually over there. And the servers used to come in from over here, and I would see myself as a bird of prey, sitting on the edge of a cliff, not the Grand Canyon. And the servers would be coming in, and I'd be watching them with my little beady eyes. I so wanted to swoop down on them and grab their pots and fly off. But I couldn't open my wings. That was the nightmare part. I couldn't open my wings.

[23:44]

They were stuck. So I told dear Dr. Preston about that one time, and he said, hmm, well, maybe it's not a cliff. Maybe you're on a curb, and you can just hop down. And, you know, like a penguin. And I was like, that is so many. There's so many. And I've been a penguin ever since, you know. I dress like a penguin. So, you know, there is help out there for you. You're lucky. Suzuki Roshi offers us an image of the mind that's like a river. You know, he mentions that the river comes over the edge of that cliff and it turns into droplets, into individuals like me, you, them, those, all of that, you know, as it falls. That's really what's happening.

[24:46]

And then there at the bottom it becomes a river again, all back together, back into the great indivisibility from which we sprang. So that's kind of taking the wave and particle a little bit, one of each, a little of each. First a wave, and then a particle, and then a wave again. Now, during this brief interval in which the droplets are falling, you know, that interval that we're all having right now, called our life, it occurred to us as a species somehow to try and figure out what's going on. So we kind of yell to each other, what's going on? What the heck? This is strange, isn't it? Yeah, it is, man. It's totally strange. So a lot of theories were born about what's going on. You know, oh, the earth is the center of the universe. Oh, yeah, that makes sense. So we tried a lot of things about who made us and all that. And so, like, who are we?

[25:47]

Where are we? What's going on here? It's been pressing the human species for thousands and thousands of years. And the next generation undoubtedly is going to pick it up too. They can't really help themselves. They're going to just try to carry on with wherever we left off. And where we're leaving off is a pretty big mess, I must say. I'm sorry for that. I lived with an author for a while. The Zen Center sent me to the East Coast. Her name was Nancy Bolson-Ross. And she used to say that writing authors are basically scratching on the Kate wall. They're kind of leaving traces for those who follow. Some kind of clue about what not to do. So, unfortunately, this amazing human mind didn't just stop at inquiry. Pretty early on in our human development, we began to elaborate on what we saw, and we began to manipulate, meaning use our hands, on what was here.

[26:51]

And little by little, we transformed all of those rivers and those waterfalls into highways and iron bridges. We transformed the prairies into cities, and we transformed forests into timber, and we transformed our fossilized ancestors into motor oil. Our fossilized ancestors are highly flammable, as it turns out. as are we. Carbon. James Baldwin says, in referring to the title of his wonderful book, God gave Noah the rainbow sign, no more water, the fire next time. So, like the sorcerer's apprentice, you know, the human imagination discovered its power to cast magical spells by using words and hands and by pointing at things with our fingers. And as a result, we can perform these really amazing feats that would be totally shocking to our predecessors.

[28:01]

Like we can ask for directions. North, south, east, west, up, down, right, left. As if there are really such things. And we have established a right of ownership to property. This land is mine. And we also have... figured out how to travel around the world with utter confidence that we can return home again, more or less, safely, when we say we will, on time. And these things are amazing, right? Unfortunately, they're not amazing to us because we're used to it. We get used to things very quickly. It's no longer magic. It's just how it works, how things work. So this language, you know, This is all language. Who, what, where, when, how. We basically laid a grid on the trackless universe with our thinking, with our speaking.

[29:06]

And yet, probably the one word that no longer works so well for us is why. What is the purpose? Why means what is the purpose for which you are doing all of these things, humans, to our precious precious and fragile and sacred earth. Why? What are you doing? So the question of purpose is getting harder for us to answer. Well, for some of us, unfortunately, some people still think they know. And I think, you know, I was taught the purpose very carefully. It was transmitted to me as a child. I mentioned that yesterday. And as a result, I think for many, many years, generations, Americans in particular, have thought of their purpose as being very clear. You know, we are the most powerful, the most prosperous, the most creative, the most industrious people that have ever lived. And we are basically the most powerful nation on earth, except for those Russians.

[30:11]

And darn it, if it weren't for them, we could have had the whole thing. You know, and thank goodness for Tanya and us that we're all friends at the end. Now we're worried about the Chinese, right? Aren't we? Or are we? Or should we be worried about ourselves? You know, maybe we're terrorizing the entire world. But I don't hear that said very much. That would kind of get a lot of blowback politically. We are the terrorists? Well, is this recorded yet? Yeah. I heard that Osama bin Laden saw when he was a boy, I'm not sure it was American planes, but they were fighter jets, somebody's fighter jets blowing up buildings with people in them when he was little. The inspiration came from there. Very painful.

[31:14]

So we'll do that to them to see how they feel. It never ends. Abraham's hatred. And yet at the same time, we snuggle pretty comfortably into our beds at night, mostly unafraid that we are not going to wake up tomorrow. We aren't afraid that tomorrow isn't going to come. And not because we think it's unlikely we're going to die, but because we have forgotten that tomorrow doesn't exist. It's just a word. And... Words don't ever come, and they never go. They only pass themselves off as dreams of giraffes and elephants made from twigs and sticks, which in turn are made from the four great elements, you know, water, earth, fire, air, which in turn are made from, as it turns out, pigs' bosons, and it never ends.

[32:23]

And what is that made from? The answer is probably in a black hole. Dependent core rising all the way down. This is a dedicatory verse by Nagarjuna to the Mulamajamaka Karika. I prostrate before the perfect Buddha, the best of teachers who taught that whatever is dependently core risen is unceasing, unborn, unannihilated, not permanent, not coming, not going without distinction without identity and free from conceptual construction so reality in truth is quite shocking and at the same time we have to find a way as Nagarjuna just did to use words to cross the river of dependent coral rising the empty river we have to it's the only choice we have

[33:27]

Conventional language. This is our gift, and it's our curse. So how do we do that? Well, we do it by magic. By magic, that's what we do. We are magicians, and we are continuously casting these spells. And I'm doing that now, through these words that you... Imagine, as they pass through your heads, have some meaning about blah, blah, blah, blah, blah, blah, blah, blah, [...] blah. Is anything said or not? I'll never know, and you'll never know. So unless we're seriously well-trained, our spells can be extremely dangerous. I think probably all of you remember what happened to Mickey Mouse when he took the sorcerer's wand. pointed it at the bucket, get them to do the cleaning, so do my soji for me.

[34:31]

Do you guys remember that? The brooms split into a million brooms with carrying buckets of water and dumping them in the cellar, and he's pretty serious, floating around, and then the door opens, and the wizard, he's really upset with his apprentice. Anyway, so This stuff doesn't just happen in cartoons, you know. This is actually what happens in our real lives, too, because of miscast spells. We create terrible, terrible outcomes, great messes. And we can fall into the chaos of utter madness, or we can fall into a life of rigidly clinging to what we believe is so. Conventional truth. So these are dangers for us. And so the volumes and volumes of teachings that have been handed to us by the Buddhist ancestors are carefully written and carefully spoken. They took great care in editing those words before they passed them on.

[35:33]

And they carried them on the backs of camels and on their own backs for thousands of years and thousands of miles, you know, through deserts and across mountains. I mean, the Himalayas, the Taklamakan Desert, which is like... unbelievably inhospitable. These monks were traveling. Why? Taking these words of the teachings to strangers in foreign lands. Why? Why did they bother just their lives? For who? Well, for us. They did it for us. And the only way we have to show our gratitude for that effort is to discover for ourselves what it is they were trying to help us learn, to see, to know, and to become. That's the only way. Shakyamuni Buddha taught primarily with speech, and among the things he said is that there are three kinds of speech that you ought not to do.

[36:36]

These are the three prohibitory precepts. You ought not to lie. I talked about that yesterday. you ought not to slander other people and you ought not to praise yourself at someone else's expense and I'm not going to say a lot about that because I think it's pretty obvious that we should just not do that it's a really bad juju to talk about other people to gossip especially if we pass it off as wit or as our concern for them that's really a good one or if we're angry with them and we want to hurt them. So how do we know when we do feel that way? How do we check in on ourselves? Well, there are other precepts to help us, like do not harbor ill will. And if you're harboring ill will, then there's an instruction. Keep your lips and teeth both shut.

[37:38]

Don't speak. Sit in here, face the wall until you calm down, until you feel relaxed, because when you're relaxed, it's very hard to be angry. So take a break, you know. Time out. And then when you're ready, if you can speak, speak carefully, respectfully. Try to express your needs to the person rather than your anger and your blame. So Buddha taught that anger and disrespect have a much graver outcome than actions taken by lust. Because lust happens to be kind of in the direction of compassion. You know, you love people. And then you go a little far, and then you're lusting. But, you know, so that sometimes turns into, as we know, I love you, you don't love me, now I hate you. So these two can interchange. So they're both kind of treacherous.

[38:41]

But anger is the worst. And so as my final cautionary note, I would like to say that if you are not in awe and in love with the entire world, you are simply distracted. So you should look again, you know, and again and again at the face of those beloveds all around you, you know. Truly, we are the beloved. You know, once you see that, you know, maybe... The one appropriate thing any of us can do is just a few quiet tears of appreciation, amazement. Wow, I've been waiting for you my whole life and here you are. So many different shapes and forms. A foot of water, a fathom of wave, for 500 lives he couldn't do a thing. Not falling, not blind, they haggle. as before entering a nest of complications.

[39:45]

Ha. Ha-ha. Understand? If you are clear and free, there is no objection to my babble. The spirit's songs and the shrine dances spontaneously form a harmony. Clapping in the intervals, singing, li-la, li-la. So, this is the last talk of Sashin. The talking we're going to do tomorrow is going to be together. I have agreed to engage in what we call Shosong here in the evening. So each of you will have a chance to speak and I will have a chance to respond to you. So hopefully you'll take into consideration the kind of speech you want to offer. I'll do the same. Your story is brief. I think there's an instruction about, like, the length of an exhalation, something like that.

[40:51]

Anyway, it'll be fine. Whatever you do is fine. But I thought, kind of a little taste of the day after tomorrow, I wanted to celebrate a little bit today by, well, first of all, because you know what, but also I asked our beloved If he would share with us one of the great songs of any time about the Lotus Sutra, Chapter 22, which is called Bodhisattva Never Despise. You wrote this song, didn't you? Yeah, with Ben. Yeah, with Ben. Yeah, yeah, yeah. Can you do it acapella? The whole song? Well, I don't know. You must know it. I know most of it. Sorry, Kitchen. We'll have them come down and sing it for you later. How's that?

[41:52]

Okay, you got to do that. Okay, well, let's let them go. Are we going to get to do the verse? Yeah, what do you like? Yeah, well, I guess. I'll sing along. Yes, you are. I'm just singing along. I got the mic. You want to come up here? No. Okay. There's a book called the Lotus Sutra. You really ought to know about it. An oily book has the power to remove all fear and doubt. And this book tells the story of a man who means the world to me. Booker, just as well I've been a woman, but not before a male had a gentleman.

[42:55]

They call him the Bodhisattva never stare into, or the Bodhisattva never despise. And I'm making it my life's ambition to see And he said, I'll never scare you or keep you at arm's length. If you only see your weaknesses, I only see your strengths. I'll never despise you or put you down in any way. Because if you're just me, I've been playing the scene. You'll be out of some day. I love you. You better. Now, Bodhisattva never disparaging lived countless, countless in the past. In the time of the counterfeit dharma, he was something of an outcast.

[44:00]

Because the monks and nuns of his day were noted for their arrogance and vanity. These were the folks who exercised great power and authority. But not... My boy would never concern himself if he treated him like a freak. He'd just bow to everybody equally. And these are the words he sneaked. I'll never establish you or keep you out of sleep. When you only see your weaknesses, I only see your strengths. I never despise you or put you down anyway. Because if you see, I can plainly see, you'll be a ruler someday. I love you. He never read or recited the scriptures much. He only liked to practice respect.

[45:02]

But the monks and nuns of his day didn't need it like you might expect. Instead, they cursed him and reviled him, and they wished that he would go. Because they all had self-esteem issues, like most everyone else I know. They beat a big pelleter with clubs and stones and tried to find his way. But he just run off to a safe distance. I will never stage you or keep you at arm's length. We don't want to see your weaknesses. I only see our strengths. I will never spice you, but you don't get any way. Cause it's real with me, I can plainly see you'll be a goodie someday. I love you.

[46:05]

And so it went on. For years and years he was the target of sport and abuse. Yet still our hero shed no tears, nor did he ever wonder what's the use. Until he reached the end of his natural lifespan and he laid down fixing to die. And then he heard the Holy Lotus Sutra be preached up in the sky. And his life has extended from 11 years to 11. And he's living to this day. And he gave us a Lotus Sutra. You still can hear him say. I'll never discover you or keep you at arm's length. We've only seen our weaknesses, I've only seen our strengths. I don't know how to despise you with this channel anyway. Because if there's a thing I could lately see, you'll be able to someday.

[47:07]

I don't know who you.

[47:10]

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