2, 2 or 3. This chapter, The Abandoned Treasure, preaches to Tarleton. Tarleton had a great vow to appear anytime, anywhere, wherever the Lord of Sutra was preached.

[01:20]

This Tarleton had had a great vow in the past. In order to accomplish this task, anyway, it is not so easy. For him to accomplish that right here, this is a difficult task. He needed the taking of a great vow. From here, I think there is a teaching of six difficulties and nine easy practices. Page 2 or 3, 9 lines from the top.

[02:26]

All the other sutras, numerous as the sands of the Ganges, although one expounded them, it still couldn't be counted hard. This is one easy practice. If one took up smell and hurled it to another region of numerous buddha lands, neither would that be hard. This is second easy practice. If one wore with his toes to move a great thousand-fold world and hurled it to another land, that also wouldn't be hard.

[03:33]

This is third. If one standing on the summit of all beings were to expound to all beings the countless other sutras, that also wouldn't be hard. This is fourth. Next, this is the nine easy practices. Write on every one item. That's all. Next, fifth easy practice is written. Though there be a man who grasps the sky in his hand and wanders about with it, that is still not hard.

[04:40]

Before this, but if one after that buddha's extinction in the midst of an evil world is able to preach this sutra, this indeed is hard. This is the first difficult practice. Fifth, the fifth easy practice is though there be a man who grasps the sky in his hand and wanders about with it, that is still not hard. The second difficult practice is but after my extinction, whether himself to copy and keep or cause another to copy it, that indeed is hard. Next page.

[05:44]

If one took the great earth, put it on his toenail and ascended to the Brahman, Brahman heaven, that would still not be hard. This is sixth easy practice. Third, but after the buddha's extinction in the midst of an evil world to read aloud this sutra for but a moment, that indeed will be hard. Third difficult practice. Seventh, though one in the final conflagration carried a load of dry hay and entered it unseared, that indeed would still not be hard. Seventh easy practice. But after my extinction, if anyone keeps this sutra and proclaims it but to one man, that indeed will be hard.

[06:58]

Fourth difficult one. If one could keep the eighty-four thousand sections of the law and the twelve divisions of sutras, expand them to others, and cause those who heard to gain the six transcendent powers, though he had such power as this, that would still not be hard. This is the eighth easy practice. But after my extinction, if anyone hears and receives this sutra and inquires into its meaning, that indeed will be hard. Fifth difficult practice. If one could preach the law and cause thousands to mediate courtesies, counters, innumerable beings, as many as the sons of the Ganges, to become arahat and perfect the six transcendent powers, even to confer such a benefit as this would still not be hard.

[08:20]

But after my extinction, if anyone is able to keep such a sutra as this, that will indeed be hard. This is the sixth difficult practice. So, this is for the teaching of six difficulties and the nine easy practices in the Rola Sutra. If you read this one, maybe you can feel something. It seems that the nine easy practices seem to be pretty difficult. And also, the sixth difficult practice seems to be easy.

[09:27]

For instance, first one, first easy practice, all other sutras, numerous as the sons of the Ganges, though one expounded them, it still couldn't be counted hard. Next one, if one took up a smell and hurled it to another region of numerous Buddha lands, neither would that be hard. So, that's pretty hard practicing. And easy one, difficult one, but if one in the midst of the evil world is able to preach this sutra, this indeed is hard. And also it says, but after the Buddha's extinction, if anyone keeps this sutra and proclaims it but to one man, that indeed would be hard.

[10:43]

It seems to be pretty easy, but in the sutra it says it's hard. Well, same applies to Dogen Zenji's teaching, I think, Gakudo Yojinshu, I think. I forgot exactly. He also mentioned that it is hard. It is hard to attain a certain stage of practice by the asceticism. And it is hard to get to the supernatural power through a particular practice.

[11:44]

But it is more difficult to harmonize body and mind and enter into Buddha way. That's pretty hard. Well, it seems to be not hard, but according to Dogen, this is pretty hard. Through the particular practice, well, you can, maybe you could, you could do something particular power. You could have flying sky and walking on the surface of a lake. Maybe you could do it. And you can move the cup without using your hand. You could do it. But it's not so easy, but it is more difficult to harmonize body and mind and anyway, enter the Buddha way.

[13:00]

For instance, you're the Zen. If somebody, anyway, hit your buttock, just like a horse and a cow, and if you put yourself in a certain particular circumstances and do the Zen, it's not so easy to attain enlightenment. But if nothing, no one hit your buttock and just let you sit down, and to do, to accomplish your Zen perfectly and enter into Buddha's way, it's pretty hard. Harmonizing your body and mind and to enter real Zen world, it's pretty hard. It seems to be easy. Some people say that just sit down, but I don't think it's easy. It's pretty hard.

[14:01]

This is also, that is a point. So, for instance, but after my extinction, whether himself to copy and keep or cause another to copy it, that indeed is hard. You know, here is, in this sutra, there is several practices to read, to receive and keep, and read, write, and chant, recite, and also copy the sutra. They are the practices mentioned in the Lotus Sutra. So, after my extinction, whether himself to copy or keep or cause another to copy it, that indeed is hard.

[15:09]

It's pretty hard anyway. After the Buddha's extinction, in the midst of an evil world, to read aloud this sutra for but a moment, that indeed will be hard. But after my extinction, if anyone keeps this sutra and program it but to one man, that indeed will be hard. I think this is very hard. But the easy practice is, though one in the final conflagration carry the load of dry hay and enter it unsealed, that would still be hard. Yes, it's not so hard. If you practice particular way, well, you can do it.

[16:14]

Just like magic. Just like magic, you can do it. Okay. One more point I would like to say is, So, in this Saddhama Pundalik Sutra, translated by Kern, and in the note, it says, Between the Lord,

[17:19]

this note is for first sentence of this chapter 11, then there arose a sutra consisting of seven precious substances from the place of the earth opposite the Lord, the assembly, being in the middle. The note says, Between the Lord, that is the sun, and the stupa of seven ratunas, ratuna means treasure, seven treasures, that is here, it would seem the rainbow of seven colors. We shall see that the stupa has also another function,

[18:27]

that of symbolizing the celestial dishonor in which sun and moon are standing. Also, another note says, We shall see that the extinct Lord Prabhuta Ratuna, Prabhuta Ratuna means abundant treasure, the Lord Prabhuta Ratuna is to sit in the middle of the stupa along with the Buddha. The moon is completely extinct when in conjunction with the sun, and it seems sufficiently clear that Prabhuta Ratuna, the Tathagata, the Arahant, is the moon at the time of Amavasya.

[19:40]

Amavasya means a new moon night. So, the moon at the time of a new moon night, in conjunction with the stupa, in the center of which sun and moon are sitting together, at that period, cannot be the rainbow. So that, we have in the sequel, again to take stupa, in the same old dishonor, symbols on coins. It's not exactly the representation of the extinct Lord who is difficult to be represented, but of the same nature. The appearance of this symbol on those coins is by itself sufficient to show the high antiquity of defined nature worship in Buddhism.

[20:55]

According to his understanding of this chapter, it seems to me that sort of mythology. It's, I understand, because in India, sutras are really related with natural nature, function of nature, galaxies. So, it is really true. I understand, but I would like to understand Lotus Sutra more religiously, connected with human beings, human life. Otherwise, that sutra becomes just mythology, mystic stories.

[21:57]

I don't think Lotus Sutra teaches just the explanation of the function of the galaxy. I don't think so. It's amazing for me to understand the function of the galaxy in 20,000 years ago, without any scientific technologies. It's really amazing. But, I don't think it is merely the mystic mythology stories. This is real religious stories connected with human life. So, for instance, the stupor comes up from the ground. That is not merely, you know, mystic mythologies. This is really human life.

[22:59]

To learn the human life, anyway, deeply, just like a stupor is coming up from the ground, to learn the human life, I always tell you not to pour the water from the top of your head. That is education, modern education, giving lots of information and knowledge to human beings. But, it's also part of learning human beings, but it's not exact. So, if you really want to learn the human life from all sentient beings, anyway, we have to come up from the ground. That is important. And also, the stupor is a bird in the sky.

[24:04]

This is not dirty. It means human beings, human world are not, you know, the creatures living in the time process. It is also space. It's a huge world. And also, Ratuna, the Prabhuta Ratuna, Prabhuta Ratuna, abandoned, abandoned treasures, to tell the truth, means, I told you before, the absolute, absolute, symbol of absolute, but he is already a Buddha who died many, many, many years, eons ago. Many, many eons ago already. So, that's why he is extinct totality. Many, many eons years ago.

[25:08]

So, in other words, for during the many, many eons years, anyway, Buddhist monks, Buddhists have imagined, create imagination of what Buddha is, what Buddha was. So, for during the many, many eons. So, finally, the totality, this totality, they told the Buddhist monks, and you should build up a stupor, looking after my shape, exactly after my extinction. Because, if I die, this totality, to what extent, there is nothing to carry, to know what the Buddha totality is.

[26:14]

So, he asked them to make totality stupor, exactly the same as me. So, that is symbol of stupor. And then, anyway, that stupor comes up from the ground, means this stupor comes up, the human beings, human world, from the ground. That is a totality you have to learn as a knowledge. Anyway, taking a time, anyway, just like learning the spring water from the ground, through your daily living. That is the meaning of totality, anyway. And also, abundant treasure. Treasure means triple treasure. But triple treasure, in this case, anyway, Dharma triple treasure, Buddha, Dharma, Sangha,

[27:17]

particularly, in this case, maybe Dharma treasure. So, Dharma treasures and Buddhas have been carried with fascinating imagination created by monks and Buddhists for during the eons, years. And, but, they are nothing but imagination. So, that is the Buddhist scriptures and Buddhist image, etc. But, when the people saw this totality, in the middle of stupor, he was exactly emaciated,

[28:22]

emaciated body, faint body. That means, you know, for the sutras, scriptures, and the teachings, and Buddha image have been handed down for during the eons, years, are nothing but emaciated Buddha's body and also faint, faint body. Means, scriptures, scriptures, teaching, everything in the world is teachings. If it doesn't work, if it doesn't work in human life, teaching is just like emaciated Buddha's body, faint body. But, it is not undisappeared body.

[29:26]

That's why he says undisappeared body. It seems his body is exactly emaciated body, so it seems to be dissipated, but it doesn't. So, that means teaching is teaching. It's very valuable for us. So, handed down from many, many years, that's why Buddhist scriptures have been handed down by people. So, important point is to make all scriptures, and dharmas, and Buddhas, and sangha alive in human life. So, finally, anyway, ha. So, that's why Shakyamuni Buddha sat in the heart of Prabhupada Ratuna's seat. So, exactly Buddha's seat and Ratuna's,

[30:31]

Prabhupada Ratuna's seat together in one seat. That means, that means aliveness of Buddha's teaching, Buddha himself. So, anyway, now, you know, with us, that is really this meeting, religious speech. So, I understand in a sense Dr. Kern's explanation, understanding that says, according to the function of the galaxies, it's very true. But, if you understand the Lotus Sutra like this, it doesn't make sense for me. Okay? Do you have some question?

[31:33]

I'm just chatting. What are the six transcendent powers? They're on page 205. They're flying from the top. Okay. For instance, that is to understand others' mind and to understand the future or to, you can go any place, wherever you want to go.

[32:38]

You can appear in any place. So, six simple things, that's it. I don't remember exactly everything. Tengen-tsu means heavenly eyes. Supernatural powers of heavenly eyes. Heavenly eyes means not naked eyes to see human world, but heavenly eyes means to see the human world through the past to the future, it says. All such human beings. Are these more or less powers of wisdom, or are they more like a cult? More like what? Are they more like magical powers, or are they more like wisdom? Wisdom. It's wisdom anyway. But one of the six supernatural powers is sort of a very magical power.

[33:57]

Buddha didn't accept exactly. Buddha didn't recommend these powers for the people to get to experience it. And there's a list in the glossary of ten powers. Are those the... Are those different? Page 381. 381? I stumbled upon this by accident about five minutes ago. Three? 381. 381. This is the ten powers. And in this glossary, can you see the six powers? No, I was looking for six, and all I found was ten. Oh, I see.

[34:59]

I don't remember exactly, but all the things I would check. I think I explained it before, but I forgot everything. Yeah, that's great. Hm? That's great. Oh, that's great. It was in another chapter. So are the six powers included in these ten? Mm-hmm. Ten, 386? 381. 381. These look like powers of wisdom. Ten powers. The powers to know right and wrong states. Mm-hmm. Mm-hmm. Yes. Mm-hmm.

[36:29]

Ten powers are a little bit different from six supernatural powers. This is a Bodhisattva ten powers. Bodhisattva ten powers. Supernatural powers are more than like this. More than like this. So it's really a mystical, magical feeling there. Mm-hmm.

[37:37]

Mm-hmm. [...]

[39:44]

Uh... There is a few things, a few things of historical background behind these scriptures, chapters. When the Mahayana Buddhist scriptures were compiled, such as Prajnaparamita Sutras and Vimalakirti Sutra, the Avasanta Sutra, and also this the Dharma-Pundarika Sutras. There was a kind of a tendency of...

[40:55]

There was the tendency which, would you say, tendency of a new spirit. A new spirit came out. So called the, what would you say, the spirit of a new assembly of a Bodhisattva group. Bodhisattva group, anyway. Instead of old style, the stereotype of Bodhisattva groups. So at this time, very naturally, gradually, the new spirit of Bodhisattva groups came out and trying to establish

[42:01]

a new type of Buddhist teaching. That is really a sort of a turning point of a Buddhist age. So in this chapter, in order to open this stupor, Buddha taught to the great joyful Bodhisattva, taught Bodhisattva to ask that all Buddhas emanated from the Buddha Shakyamuni. To come up here and all Buddhas and Bodhisattvas

[43:05]

sit on the throne and then at that time we can open the door of the stupor. This all Buddhas, you know, they what to say, new type of Bodhisattva groups. So the person who made this, anyway, Buddhist scriptures, anyway, invite those Bodhisattvas from the world anyway and to gather and have a sort of a big conference. Just like a conference, but it's not conference, but anyway, sort of having a conference

[44:07]

and in the presence of all these kinds of Bodhisattvas and Buddhas and then getting the permission, not permission, agreement from those Bodhisattvas and then we can open doors in all the sutras. And also at that time Prabhuta Ratuna anyway, the bearer testimony to you know, how wonderful Lord Sutra is. Your teaching is right. That means in the conference, in the presence of all Bodhisattvas who already knew you know, Vimalakirti, Surprising Paramita Sutra and other scientific sutras,

[45:11]

other Buddhist and Mahayana Buddhist scriptures. But the Lord Sutra is completely embracing, holding including all those other Buddhist scriptures, Mahayana scriptures. Emphasizing one vehicle. Emphasizing all sentient beings are one. Exactly. Buddha nature. So that's why Prabhuta Ratuna anyway, wanted to bear and let the, anyway, this author anyway, let the Prabhuta Ratuna to bear her testimony to well, this Lord Sutra. Emphasizing the wonderful teaching

[46:13]

so called one vehicle Buddhism. So that's why here in a sense, behind you know, behind these scriptures there is a sort of sort of a spirit of Buddhist development here. Which was a little bit different from stereotype of Buddhist tradition. Is that OK? Yes. How long a period was the Lotus Sutra written? How long? Over how long a period? It wasn't all written at the same time. In the first group, I think three groups

[47:15]

divided into. This Lotus Sutra divided into three groups. From the chapter 2 to chapter 9, this is first group. Second group from 10 to 22. Third group 23 to 28. So second group includes the introduction of this Sutra. So first group was well, according to modern scholars was the established, compiled almost 50s AD. 50s AD. And then the next, the second group added to this first group. And then at that time

[48:17]

they thought anyway, a kind of introduction. They thought to need, you know, needing an introduction to combine those two. Then they make an introduction. That introduction is a little bit different from, different feeling from first group. The first group and second group and third group was said to compiled almost between 150 to 280. That is modern scholars understanding. You said that the Lotus Sutra is or contains all the other Sutras. Well, teaching.

[49:18]

Basic teaching. In this chapter one to emphasize the Lotus Sutra is not different from other Mahayana scriptures. Would you say that this is the most complete expression of Buddha's teaching of any of the Sutras? Yes. We may say so. Because a little bit different from Alpha Scientific Sutra, not a little bit, quite different. And also Manakiri Sutra, different. Also Prajnaparamita are quite different. This Lotus Sutra

[50:21]

really emphasizes the unity of the Lotus Sutra focusing on one vehicle, one nature, one Buddha nature. In hearing in Suravaka and Pratika and Bodhisattva That's why Tendai schools, the teaching of Tendai schools is based on this Lotus Sutra. So in the Tendai they well, they classify the human world into ten categories of existence. Hell, the asuras, animals, spirits, angry ghosts, etc. And Bodhisattva, Suravaka, Pratika,

[51:22]

Bodhisattva, and the Buddha. Ten categories of existence. The nirvana, and the hell is not hell. But in the hell there are still less than the nine realms, categories of the existence. That's interesting because Lotus Sutra always emphasizes there is one vehicle, one vehicle. Whatever kind of categories of existence you are, but in the hell, hell is not always hell. In the Buddha, there is a Buddha's world. That's pretty quite different from Avasandha Sutra. Avasandha Sutra always emphasizes the dynamic function of well, the dynamic function with all sentient beings. Interconnectedly, interpenetratedly. That is the point

[52:23]

that Avasandha Sutra really emphasizes. So it's great Buddhist philosophy. So when you talk about primitive Buddhism, when you say the term primitive Buddhism, does that mean... Permanent? Primitive. Does that mean Buddhism before the Mahayana text? It's pretty difficult to say so. I don't know the primitive term, you know. Oh, by the way, you use it. Yeah, I use, I use, but that is a very common term Buddhist scholars and people use anyway. But I don't know exactly from where the... from where the primitive Buddhism or not primitive Buddhism. But that is the beginning of the development of the Buddhism.

[53:24]

Very first development of the Buddhism. When you say primitive, do you mean historical? Primitive for Buddhism is sort of a development of Buddhism when Buddha was there. It's very beginning. That is primitive. So, the next question is going to sound absurd, but I want to ask it anyway. The next question I'm about to ask will sound absurd, but I want to ask it anyway. So, the whole... Was it that what Buddha preached originally was not enough? Or that the understanding of people was not enough? Yes, that's a question. Because in ancient times Indian people didn't want to have any record, written record. Just through the oral,

[54:26]

they just learned and handed down anyway. So, there is nothing particular as references. This teaching is mentioned by Buddha or not. So, after Buddha's extension, anyway, there were several conferences there. Then all monks came together and compiled the Buddhist teaching. They had heard. So, they didn't write it down for several hundred years after? Yeah, for a hundred years later. A hundred years later. So, that is the first oldest scripture was Nikaya, you know, the Agama. Agamas, you know, the Samyutta Nikayas and the Digha Nikayas. We have the translation

[55:29]

in the library. That is the oldest scripture was as I said, to be mentioned by Buddha. So, but strictly speaking, well, I don't know how much. They are really Buddhist teachings. Well, according to modern Buddhist scholars, they don't believe exactly, but some are really Buddhist teachings. Much is, you know, the Agama culture, and that is not the Buddhist scriptures. You know, mentioned by Buddha. This is sort of the discourse, the philosophical discourse. So, another scripture is the Mahayana scriptures, the Vimalakirti Sutra and the

[56:30]

Prajnaparamita Sutra are not exact. So, all are completely compiled by the Buddhist people after Buddha's teaching, Buddha's death. Nevertheless, they believe they are Buddhist scriptures. That's interesting point. Buddha's teaching. So, it's really for the Buddha's teaching has been hunted down from generation to generation. Even though there is no scriptures, you know, there is no Buddhist words, but they understood anyway. They can have, they have anyway, great Buddhist capability, enough to carry the Buddhist teaching anyway, Buddha's heart, you know, from generation to generation. And then, through their heart,

[57:32]

they create wonderful scriptures. And the Indian people didn't have any doubt about this. They believe this is Buddha's teaching. You know, in India, it's very interesting. If you see the art and sculptures, etc. In one piece of picture and sculpture, lots of things there. Not simple one, you know. The Buddha's, even I look at the picture of Buddha's death, you know, famous Buddha's death, the picture, you know. Lots of animals, Buddha's disciples, laymen in the trees, the sun, the moon, all completely jammed

[58:34]

in one piece of picture and sculpture. But completely harmonious. All completely harmonized. That's Indian spirit. I don't know why, but that's Indian spirit. So, if you go to India, many things there. Complete. Birds, death, human life, trees, birds, cows, completely all jammed. But here, very communicated. All completely communicated and feeling good. I feel, I have never been in India, but I feel from picture. So, Indian people make Buddhist sculptures after Buddha's death, but still they think this is a Buddhist teaching.

[59:36]

That's interesting. You know, Robert told us when he was in India, several people sat around the dead cows. Not exactly dead, but the cow was about to die. And then people just sat around the cow, this cow, without doing anything. Just sat there and watched. So, someone says, why don't you kill him? Because he's dying. It's not necessary to watch.

[60:38]

So, why don't you kill him? To let him die at ease. But they didn't want to do that. To let him die naturally. So, they just sat and watched. That's amazing, you know. According to a very western sense, we create a wonderful, peaceful death. Why don't you kill him? So, all things put together, death, life, what? They don't do anything. Just that's it. To watch death, that's interesting. You don't believe it. It's pretty hard to believe. Yes.

[62:22]

Do you have a question? I'm still confused about what unanticipated means. Oh, anticipated. Well, anticipated means is even though let's see the Buddhist, this Buddhist, Tathagata's body, Prabhupada, you know, Ratuna, abundant treasure, Tathagata, symbolizes as Buddhist teaching, scripture, Buddhist Dharma. Regardless of whether people

[63:22]

make these Buddhist scriptures alive or not, anyway, they have been handed down from generation to generation. But if you don't use it, if you don't make them alive in your daily life, it looks like money. But money is always handed down from generation, even though there is no one to practice it. Anyway, handed down. So it's not anticipated. Do you understand? Do you? No. Well, for many, many years and Buddhism anyway transmitted

[64:25]

from, carried from generation to generation. Even in Christianity, look at the Christian Bibles and Old Testament, New Testament anyway. Handed down from generation to generation. But if you look at only New Testament or Old Testament, without anybody to accept it, that's New Testament. Bible is just a Bible, you know. People are accepting Bible to make it alive in their life. Bible is just like a mirror. Money is emasculated by because no one uses it. Still, the Bible is carried from generation to generation, up to now. So it is

[65:29]

not dissipated. So still, Bible is here. Even the science, or even the Christian peoples really unyielding in their own opinions, you know, against scientific technologies. For instance, evolutions. You know, evolution. It's really they are against it. But even though Bible is God, Bible is a Bible. And though they don't accept any science, even though they are really unyielding in their own opinions called Christianity, still science is going and the Bible is going. So, it's not

[66:31]

dissipated. But, if you don't use the Bible in the modern age, it's just like an emasculated body, lying on a faint body. Don't you think so? The important point is, whatever it is, Bible and the Old Testament, anyway, Buddhist scriptures must be alive in modern age among the human beings. That's what you mean. Okay? So, when it's talking about the undissipated body, what it means is it's sort of weak? You think? Um, undissipated, it's not weak, that is the essence of Buddhist scriptures, you know. Strength, you know, strength, not weak,

[67:32]

strength of strength which the Buddhist scripture possesses, you know, to carry from generation to generation. Original nature of a Buddhist scripture, teaching. I don't know why I'm so confused about that. They're just giving both sides of it, on the one hand, it hasn't disappeared, it hasn't dissipated, it carries through, and then on the other hand, if it's not made alive by us or who's ever alive, it's, you know, they're doing the usual thing of it's not so it's not disappeared, but it's not alive, but it's not dissipated in the sense of it hasn't disappeared, it's undissipated body,

[68:34]

it's emaciated, and then, but, but, yeah, I'm confused I just don't make it clear. Because when you're talking about the emaciated body, you said it was not undissipated. Yeah. For instance, look at the mummies, you know, we carry as a treasure, you know, look at them, let's imagine here is a wonderful mummy of a saint who lived in the ancient time, you know, which seems to be very emaciated, you know, just a bone, you know, just a skin and a bone. Well, it seems to be undissipated right now if you touch it, but it doesn't, it's like it's still well, stored as national treasure,

[69:34]

you know, do you understand? So mummy is mummy, which seems to be disappears pretty easily if you touch it, and carelessly, if you're careless, anyway, it disappears immediately, but if you are careful to use it, anyway, it carries on. That's strong. That is a strong spirit of, that is a strong spirit of mummy. It's not weakness. It's a symbol of born and emaciated limbs and faint body are not weakness, which mummy has. Very strong spirit. So that's why we want to carry it,

[70:38]

you know, from generation to generation. But if you don't use, it's just like a mummy. It doesn't allow. But you see, it is undisipated. It is not dissipated. It's really there. So Buddhist could, even though you don't, you don't like it, or you hate it, Buddhist culture is a Buddhist culture. But on the other hand, it is just like, just like a mummy. Because you don't like it. It's not alive. On the other hand, you know, from generation to generation, Buddhist culture is gone. Bible. That means undisipated, okay. Okay. That means

[71:36]

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