WEBVTT 00:01.195 --> 00:02.496 Okay, good evening everyone. 00:09.464 --> 00:20.236 Welcome to our evening broadcast, evening Dhamma talk. 00:20.256 --> 00:23.180 Tonight's topic is a challenging one. 00:23.200 --> 00:24.161 It's not going to be long. 00:24.181 --> 00:28.806 There's not too much to say, but... 00:30.203 --> 00:32.186 I mean, sometimes we sugarcoat the truth. 00:33.748 --> 00:42.038 I think I'm guilty of that, making Buddhism sound more pleasant or more accommodating than it actually is. 00:44.481 --> 00:54.574 And the truth is, the Buddha really saw our situation as human beings as quite wretched. 00:58.503 --> 00:59.525 There's no escaping that. 01:00.467 --> 01:05.315 So when we talk about Buddhism as being pessimistic, we can deny it all we want. 01:05.516 --> 01:09.683 But to some extent, it's not pessimistic. 01:09.763 --> 01:10.545 I've talked about that. 01:10.585 --> 01:13.189 That word has too much associated with it. 01:13.209 --> 01:16.315 But it definitely doesn't look favorable upon it. 01:16.335 --> 01:19.320 It makes a claim that you can argue. 01:19.380 --> 01:23.127 You could say it's pessimistic because you might disagree with it. 01:26.195 --> 01:29.939 But the argument is that our existence as human beings is quite wretched. 01:37.708 --> 01:43.515 And it has very much to do with the fact that we're dependent. 01:46.338 --> 01:50.042 We are as slaves, as sick people, 01:51.980 --> 01:53.322 in ways that we don't realize. 01:54.022 --> 01:56.786 We think that we're happy sometimes. 01:59.789 --> 02:01.691 And we don't really understand what happiness is. 02:01.832 --> 02:02.432 We think we do. 02:04.855 --> 02:12.624 But what we think of as happiness turns out to be a cause for great suffering. 02:15.988 --> 02:19.152 It turns out to be an inherent problem 02:21.022 --> 02:38.912 with our way of looking at the world based on the fact that we are very much dependent and therefore at the mercy of the vicissitudes of life. 02:42.048 --> 02:51.939 So this particular sutta, it's in the Sangyuta Nikaya, Nidana Sangyuta, which is a wonderful Sangyuta. 02:53.000 --> 02:54.381 Sangyuta just means collection. 02:55.663 --> 03:00.168 So it's this collection of discourses based around paticcasamuppada. 03:00.188 --> 03:06.975 So if you want to learn about dependent origination, this is the chapter to read, the collection of suttas to read. 03:06.955 --> 03:09.278 Sunyuta Nikaya is really wonderful. 03:09.318 --> 03:13.904 It's just very, very big, so it's not an easy book to really go through. 03:16.286 --> 03:17.107 That doesn't mean you shouldn't. 03:19.010 --> 03:20.371 But this is number 63. 03:20.412 --> 03:23.395 What's it called? 03:23.415 --> 03:25.037 Puta Mangsupama Sutta. 03:25.918 --> 03:27.761 Upama is a simile. 03:29.042 --> 03:33.047 Mangsa means flesh and puta means son or child. 03:34.883 --> 03:37.848 So the simile of the flesh of the child. 03:39.851 --> 03:41.874 The sutta is actually about food. 03:43.256 --> 04:00.604 I remember a few days ago, I think, or some days ago, I mentioned this as the first of the ten dharaka-panna, kumara-panna, the ten questions of the young child. 04:02.542 --> 04:09.772 And the first one is, all beings subsist on food. 04:09.852 --> 04:11.454 And I said there are four types of food. 04:11.514 --> 04:14.118 Well, this sutta lays them out. 04:14.338 --> 04:21.307 The four types of food are kabalinkahara, it's material food. 04:24.852 --> 04:30.540 Pasahara, which is, or nutriment is a better word, the nutriment of contact. 04:34.334 --> 04:45.065 The third is Manosanjetanahara, the nutriment of mental intention or volition. 04:48.289 --> 04:57.559 And the fourth is Vijnanahara, which is the food of consciousness, the nourishment of consciousness and nutriment. 04:57.579 --> 05:00.882 And so what it means by nutriment is again this dependency. 05:01.992 --> 05:03.113 It's the cause. 05:03.554 --> 05:19.895 I mean, the whole of this collection and really all of the Buddha's teaching is about seeing cause and effect, about learning how all of who we are and what we experience is dependent on causality. 05:21.957 --> 05:24.000 We got the way we are for a reason. 05:25.567 --> 05:34.959 And we learn about those reasons, and we realize how we're still becoming more and more based on the food that we take in, the nourishment, the nutriment. 05:37.843 --> 05:45.173 If we take in bad, and if we take on bad, and if we cultivate the bad, then bad is the result. 05:45.193 --> 05:47.255 If we cultivate the good, good is the result. 05:47.416 --> 05:48.537 It's quite simple. 05:52.162 --> 05:59.740 And so these four the Buddha laid out as sort of an outline of the kinds of things that have an effect on us. 06:02.507 --> 06:06.998 The different kind of things that change us, that feed who we are. 06:12.175 --> 06:19.886 And I said in the beginning, he sees it as quite wretched, this situation of dealing with these types of food. 06:21.288 --> 06:26.955 They don't sound bad at all, I suppose, when we hear about them, because we're quite enamored with them. 06:28.958 --> 06:33.384 But the Buddha, in this sutta, he lays out a description of these four. 06:33.404 --> 06:37.190 So he said, how should you think of physical nutriment? 06:38.872 --> 06:41.035 When we think of the food we eat, how should we think of it? 06:42.753 --> 06:45.637 And he gives the simile of the flesh of the child. 06:46.499 --> 06:50.725 The simile is this, or the example is this, the analogy, I guess, is this. 06:52.287 --> 06:54.371 It's an allegory, I don't know, this story. 06:55.252 --> 07:05.267 He says, imagine there was this couple, a husband and wife, a wife and husband, a woman and a man with their son, traveling through the desert. 07:07.238 --> 07:09.502 They had to escape a plague or something. 07:10.504 --> 07:14.511 And they hadn't brought much food with them, and they didn't realize how long it was. 07:14.571 --> 07:17.637 And they get halfway through the desert, and they run out of food. 07:19.781 --> 07:20.582 And so they're dying. 07:22.025 --> 07:29.719 They're both dying, and their child is dying, and they can no longer nurse him because mother's breast milk dries up or whatever. 07:34.188 --> 07:41.939 And he's certainly not advocating this, but what the husband and wife think to themselves is that they're all going to die. 07:41.999 --> 07:45.424 And he's not advocating this. 07:45.444 --> 07:46.366 This is not the teaching. 07:46.426 --> 07:59.925 But he says, imagine that these two people, who are ordinary people, who have wrong ideas about things, decide that they're going to kill their child and eat his flesh, his or her flesh. 08:02.150 --> 08:03.713 which is a horrific image, really. 08:04.415 --> 08:09.044 But he purposefully makes it as horrific as possible, and he's not saying this is not horrific. 08:10.988 --> 08:22.150 But what he says is, he says, do you think that this man and this woman who love their child dearly would eat that food for entertainment? 08:24.239 --> 08:28.204 Do you think they'd sit around remarking on how delicious it is? 08:29.526 --> 08:33.211 He asks the monks, would they eat it for enjoyment? 08:33.251 --> 08:36.135 I mean, it's just the most awful example. 08:38.759 --> 08:43.645 But he says, would they only eat it for crossing this desert? 08:43.805 --> 08:48.071 And they say, yes, in this wretched state, that's what they would eat it for. 08:49.213 --> 08:50.955 And he says, this is how you should see food. 08:53.922 --> 08:55.224 This is how you should see food. 08:55.304 --> 09:04.935 And what it does is it points out how wretched we are that we don't see this, our dependency on food. 09:08.159 --> 09:16.268 We think it's great that we can eat, not seeing how ensnared we are, how caught up we are. 09:21.580 --> 09:36.379 So it's a wake-up call for us to see using this food for pleasure is like chickens clocking about in the pen, having no clue that they're going to be slaughtered. 09:43.528 --> 09:51.418 And it's the same because we go through our lives enjoying things like food or all the physical pleasures, 09:53.288 --> 09:57.777 sights, sounds, smells, not just tastes, feelings. 10:02.086 --> 10:05.654 And we suffer terribly for this because we become ensnared. 10:05.694 --> 10:10.183 We become, well, at the very least, we're 10:12.745 --> 10:25.065 hopelessly ignorant of the reality of our situation and so unable to deal with stress and suffering, unable to deal with old age, sickness, death, loss, trauma. 10:27.970 --> 10:32.897 Instead we live our lives praying and hoping that these sorts of things don't happen to us. 10:34.760 --> 10:36.243 I'm going to live forever, right? 10:36.263 --> 10:37.605 Or at the very least I won't be 10:39.020 --> 10:45.722 I won't meet with loss or trauma or trouble, difficulty. 10:53.920 --> 10:57.224 But we are like this woman and man crossing the desert. 10:57.304 --> 11:01.670 We are in a wretched situation where we need these things, where we are not independent of them. 11:02.732 --> 11:04.774 And moreover, we are intoxicated by them. 11:05.295 --> 11:10.322 We're caught up in food, how wonderful it is, how much happiness it brings us. 11:12.344 --> 11:17.992 When in fact we can see that it's just bringing, we can see as we meditate, that it's just bringing us stress. 11:20.175 --> 11:22.037 Like so many other physical things, it's 11:25.375 --> 11:28.073 If we don't, it's something that we just need. 11:28.113 --> 11:30.610 We can't be without. 11:37.542 --> 11:42.669 And he says that, I mean, it's an optimistic teaching, though many people might not agree. 11:42.689 --> 11:45.873 The optimism is when you realize this, you free yourself. 11:46.614 --> 12:01.474 If you really see food in this way, not something to enjoy, something that's fraught with problems and caught up in the suffering of samsara, and you have no attachment to it, 12:04.002 --> 12:07.846 Buddha said, if you understand this about food, then you understand all of the senses. 12:10.629 --> 12:12.210 And he says, then there is no fetter. 12:13.352 --> 12:20.879 And this is the key, is that happiness is freedom from the fetters, freedom from any fetter, freedom from any bondage. 12:24.583 --> 12:28.407 So that whether you get food or don't get food, you're at peace. 12:38.275 --> 12:42.742 Someone was asking me, why wouldn't an enlightened being just starve themselves? 12:42.822 --> 12:46.107 And in fact, it apparently is something that's in the text. 12:46.207 --> 12:49.431 There are enlightened beings who just wouldn't eat. 12:50.233 --> 12:57.904 Not purposefully, perhaps, but would just not be concerned about going to get food. 13:01.630 --> 13:07.262 And it's not like, certainly not the way of all enlightened beings, but there's nothing wrong with this. 13:07.643 --> 13:09.687 I mean, the point is when you're enlightened, you're free. 13:10.448 --> 13:18.846 You don't require food to be happy, to satiate you, to satisfy you, to console you. 13:28.917 --> 13:31.002 I'm not sure how this teaching tonight is going to be taken. 13:31.042 --> 13:32.385 It doesn't get any better from here. 13:34.910 --> 13:35.472 I don't care. 13:37.135 --> 13:37.717 Number two. 13:37.757 --> 13:40.483 This is the real stuff. 13:40.583 --> 13:41.625 No, this is the Buddha. 13:43.409 --> 13:45.193 Number two is contact. 13:46.156 --> 13:47.719 So what is the food of contact? 13:48.998 --> 13:51.702 The Buddha says, suppose there was a flayed cow. 13:53.024 --> 13:55.107 This is a word that might not be familiar to everyone. 13:55.147 --> 14:02.457 F-L-A-Y-E-D. Flayed means whipped, right? 14:02.477 --> 14:04.400 But flayed actually means the skin is broken. 14:05.582 --> 14:14.955 So it's a cow that someone whipped, or maybe flayed is to use a different instrument, I'm not quite sure, but to the point where it starts to bleed. 14:18.007 --> 14:27.140 And he says, if this cow were to stand exposed to a wall, well, the creatures dwelling in the wall would nibble at her. 14:27.200 --> 14:32.147 If it stood exposed to a tree, then the creatures in the tree would nibble at her. 14:34.230 --> 14:37.635 If she stands exposed to water, the creatures dwelling in the water would nibble at her. 14:37.655 --> 14:43.103 If she stands exposed to open air, the flies in the air would nibble at her. 14:45.175 --> 14:50.441 Whatever that flayed cloud stands exposed to, the creatures dwelling there would nibble at her. 14:52.343 --> 14:56.308 See, he's setting up the most wretched example of contact. 14:57.309 --> 15:03.015 This wretchedness of being susceptible to contact. 15:03.396 --> 15:07.200 He doesn't see contact, he didn't see contact as positive in any way. 15:09.391 --> 15:11.553 We normally think of contact as a great thing. 15:11.994 --> 15:23.485 When you come in contact with pleasant sounds and sights, tastes, smells, feelings, particularly feelings. 15:24.806 --> 15:26.328 Contact is all about feelings. 15:26.688 --> 15:29.190 When you come in contact with something, it makes you happy. 15:30.572 --> 15:37.018 We think of this as pleasure and that as pleasure, or this pleasure, that pleasure as happiness. 15:40.441 --> 15:48.851 So the Buddha really did see all of this as tortuous, as a cause for all of our suffering. 15:51.134 --> 15:58.103 And the real deep reason, you can try to explain it philosophically like, oh, because it changes and so on. 16:00.225 --> 16:03.049 But the deep reason is simply because it arises and ceases. 16:03.449 --> 16:04.611 It's incessant. 16:06.333 --> 16:09.857 This is what you'll see in your practice as you get to these later stages. 16:11.187 --> 16:18.014 You'll see things arising and ceasing and become equanimous towards them. 16:18.854 --> 16:19.815 See that that's all it is. 16:19.916 --> 16:21.677 It's a bunch of arising and ceasing. 16:22.518 --> 16:23.699 It never stops. 16:26.382 --> 16:36.211 You're incessantly hounded by experience and thereby contact. 16:36.231 --> 16:37.853 This is what causes one to let go. 16:39.824 --> 16:45.651 And the point being that it only hurts us because we have expectations and attachment to it. 16:46.953 --> 16:56.365 Once we see it as this, as worthless, then we can experience it just fine. 16:57.226 --> 17:09.662 The incessant nature of it, the hounding of experience is no longer hounding us because we no longer are susceptible to it. 17:12.443 --> 17:15.489 no longer enamored by it or caught up by it. 17:18.816 --> 17:20.560 All contact should be seen clearly. 17:21.020 --> 17:28.456 This is not a or the way to find happiness. 17:31.662 --> 17:32.283 That's number two. 17:33.285 --> 17:34.047 Number three, 17:35.461 --> 17:38.825 is mental volition, mental volition. 17:38.845 --> 17:41.488 This is karma, our intentions. 17:42.268 --> 17:57.605 When we want to kill someone, or want to hurt someone, or when we want to be happy, when we want food, when we want sex, when we want romance, music, anything. 18:00.268 --> 18:02.110 When we want to be free from suffering, 18:04.047 --> 18:07.931 mental volition, when we're inclined towards something. 18:07.951 --> 18:11.094 And the Buddha, again, saw this as wretched. 18:11.134 --> 18:16.739 Even our volitions, our desires, our ambitions, wretched he saw them. 18:18.941 --> 18:30.072 He said, imagine, here's another allegory, I think, is imagine there was a charcoal pit, a big pit with blazing hot embers. 18:33.140 --> 18:34.241 glowing coals. 18:34.361 --> 18:38.467 Have you ever seen one of these pits where they put coals and it's just a pit of very hot? 18:41.430 --> 18:50.762 And then a man came along and then someone who didn't want to die, desiring happiness and averse to suffering. 18:54.086 --> 19:01.695 Then two strong men would grab him by one arm and drag him towards the charcoal pit. 19:04.493 --> 19:06.515 What do you think that man's volition would be? 19:08.317 --> 19:11.279 That man's volition would be to get far away. 19:11.860 --> 19:13.842 His longing would be to get far away. 19:13.982 --> 19:19.767 He would wish, his wish would be to get far away from the charcoal pit. 19:22.209 --> 19:24.451 And he said, this is how you should, for what reason? 19:25.232 --> 19:31.598 Because if I fall into this charcoal pit, he says, this is how you should see mental volition. 19:34.413 --> 19:35.395 It's the most wretched. 19:35.576 --> 19:36.779 You think of this and this is wretched. 19:36.819 --> 19:40.568 This man wants something so bad, right? 19:42.592 --> 19:50.852 And in fact, the funny thing is, it's hard to believe if you've never really studied or, of course, practiced 19:52.452 --> 19:53.333 the Buddha's teaching. 19:54.595 --> 19:57.178 But it's not actually the charcoal pit that's going to make him suffer. 19:58.320 --> 20:21.109 If he was okay about being dragged somehow, amazingly okay with being dragged towards the charcoal pit and okay with having his skin burnt up and okay with the pain and okay with the seizures and whatever else would happen, okay with dying, then he wouldn't suffer. 20:23.789 --> 20:30.538 But it's a great example of how, it's an extreme example of how volition causes such great suffering. 20:30.559 --> 20:40.392 I mean, if you wake up, if they were to knock him out and throw him in the charcoal pit and then he wakes up in it, he would suffer less, right? 20:41.534 --> 20:44.258 Could you imagine being dragged towards the charcoal pit? 20:44.718 --> 20:46.781 How much suffering even before he gets there? 20:47.683 --> 20:49.425 The anguish, the horror. 20:51.785 --> 20:53.567 And he's not even there yet. 20:53.647 --> 20:56.130 It's like, why are you suffering so much? 20:56.150 --> 20:57.351 You're not even feeling it yet. 20:59.153 --> 21:00.054 Because of volition. 21:01.796 --> 21:03.458 And he said, this is how we should see volition. 21:03.558 --> 21:08.363 Because it's all just trying to escape suffering and find happiness. 21:09.525 --> 21:16.192 We run around like chickens with our heads cut off, looking for satisfaction. 21:18.014 --> 21:20.577 And we hurt ourselves and we hurt other people and we 21:21.907 --> 21:25.172 I mean, look at all the problems in society and the world. 21:25.652 --> 21:32.722 How many of them are caused by this greed and ambition and our conflicting desires? 21:36.207 --> 21:37.649 So much stress and suffering. 21:38.350 --> 21:40.573 Think of all the stress and suffering in this world. 21:42.656 --> 21:47.323 All of you come here and we talk about the stress and suffering that you have. 21:50.442 --> 21:59.272 It gives you perspective to think that the world is full of people like us, suffering, tortured, wretched. 22:04.738 --> 22:06.640 Yeah, well, and if you don't like this, you're welcome. 22:06.660 --> 22:09.103 There's lots of other YouTube stuff out there. 22:09.123 --> 22:15.910 And for those of you staying with me, well, I think you kind of get what I'm saying. 22:17.560 --> 22:18.462 This is deep stuff. 22:19.664 --> 22:21.186 It's hard to swallow, I think. 22:23.230 --> 22:26.035 If you've never really practiced, it just sounds pessimistic. 22:26.075 --> 22:26.676 It's really not. 22:28.560 --> 22:34.550 It's realistic and it's optimistic because it talks about how to find real happiness. 22:37.075 --> 22:40.581 Buddha wasn't afraid of calling it like it is. 22:41.928 --> 22:49.518 How this would be received by the world, how it will be received tonight by YouTube, I don't know. 22:52.902 --> 22:53.744 It doesn't really matter. 22:54.585 --> 22:58.230 Truth is the truth. 22:58.250 --> 22:59.631 The fourth one is consciousness. 23:01.254 --> 23:03.516 And he says, how should you understand consciousness? 23:03.557 --> 23:04.678 Yeah, it's not any better. 23:06.481 --> 23:07.703 So we have consciousness. 23:08.644 --> 23:09.846 We're always conscious, right? 23:10.588 --> 23:17.278 Maybe except when we're sleeping or in between experiences maybe. 23:18.480 --> 23:21.505 But consciousness, how should we see consciousness? 23:22.426 --> 23:31.020 He says, well, suppose there were a bandit, a criminal, and they brought him before the king. 23:32.232 --> 23:35.036 and said, this man here is a bandit, a criminal. 23:35.076 --> 23:39.883 They say, King, tell us what his punishment should be. 23:41.065 --> 23:49.737 And the king says, well, go and in the morning, strike him with a hundred spears. 23:53.583 --> 23:55.305 All morning, a hundred spears. 23:56.107 --> 23:56.747 I don't know what it means. 23:56.808 --> 23:58.971 Maybe poke him with the tip of it, bleed a little bit. 23:58.991 --> 24:01.294 A hundred times. 24:03.788 --> 24:08.875 And so in the morning they go and they strike him with a spear a hundred, they poke him with a spear a hundred times. 24:10.277 --> 24:13.581 And the king asks at noon, men, how's that man? 24:15.183 --> 24:17.306 And they say, still alive, sire. 24:20.030 --> 24:20.611 Remarkably. 24:21.592 --> 24:26.419 And then he says, then go at noon now and strike him with a hundred spears. 24:28.441 --> 24:32.547 And so they strike him with a hundred spears at noon, pierce him with a hundred spears. 24:34.012 --> 24:38.981 In the evening he asks again, how is that man still alive, sire? 24:40.383 --> 24:43.509 And he says, then go in the evening and strike him with another hundred spears. 24:45.012 --> 24:47.296 And so in the evening they strike him with another hundred spears. 24:47.336 --> 24:48.458 And the Buddha says, what do you think? 24:49.399 --> 24:54.889 That man being struck with 300 spears, would he experience pain and displeasure on that account? 24:56.759 --> 25:06.429 And they're like, venerable sir, even if he were struck with one spear, he would experience pain and displeasure on that account, not to speak of 300 spears. 25:06.449 --> 25:11.414 And the Buddha said, in this way, the nutriment of consciousness should be understood, should be seen. 25:13.136 --> 25:13.556 Wretched. 25:15.118 --> 25:16.399 Again, all consciousness. 25:19.963 --> 25:20.863 All consciousness. 25:21.704 --> 25:24.387 You see the incessant arising and ceasing of it. 25:26.071 --> 25:28.495 You see that consciousness is just like a dart. 25:28.595 --> 25:29.377 It's an invasion. 25:31.060 --> 25:32.202 How hard is that to see? 25:32.682 --> 25:33.203 Right? 25:33.223 --> 25:34.806 Consciousness is an invasion. 25:37.891 --> 25:38.753 It's very hard to see. 25:39.274 --> 25:42.159 The only way you could really appreciate that is if you'd seen Nibbana. 25:43.521 --> 25:44.583 You'd seen something better. 25:45.284 --> 25:46.446 Experienced something better. 25:50.172 --> 25:51.775 Something better than consciousness. 25:55.771 --> 26:01.597 When you say unconsciousness, well, I suppose, I mean, it's one way of describing it. 26:02.358 --> 26:03.319 But it's not like sleep. 26:04.900 --> 26:05.661 It's like freedom. 26:08.784 --> 26:09.124 I don't know. 26:09.264 --> 26:10.325 It's a very deep teaching. 26:10.526 --> 26:16.812 I'm afraid it will be misunderstood or unappreciated by the general audience. 26:16.912 --> 26:24.159 But I think it's also important that we do at least come to terms and we don't lie to ourselves about what we're dealing with. 26:24.179 --> 26:24.900 If you don't like it, 26:26.129 --> 26:27.170 then you have to... 26:27.190 --> 26:30.414 I mean, the best thing about all this is if you don't like it, you can disprove it. 26:31.055 --> 26:32.116 The problem is it's true. 26:33.217 --> 26:51.219 So, I mean, it'd be nice if samsara was a wonderful place and if we could work this out so we all live together in harmony for the rest of eternity, but you know, those religions that teach people about this eternal heaven where you sing hallelujah forever, it's a nice thought. 26:51.559 --> 26:54.803 It's a wonderful dream, but it's not reality. 26:57.719 --> 27:00.625 But the great thing is we can be free. 27:01.989 --> 27:03.071 We can find peace. 27:04.594 --> 27:08.162 I mean, whether you like this or not, ask yourself if you're happy. 27:08.323 --> 27:11.610 I mean, the reason people come to me is because they're generally not happy. 27:13.396 --> 27:14.999 Some are fairly happy. 27:15.059 --> 27:16.781 It's not all the case. 27:16.902 --> 27:20.387 But people come because they see they want to improve themselves. 27:20.407 --> 27:21.288 I mean, the best people. 27:22.090 --> 27:30.964 Some people come thinking they're just going to have fun, and that's a problem because they don't see the challenges and the problems and the danger of clinging. 27:32.967 --> 27:40.078 But the best people, the ones who really get from this, are the ones who need help and see that they need help. 27:42.522 --> 27:43.985 Because they're able to find help. 27:44.065 --> 27:45.288 They're able to help themselves. 27:47.993 --> 27:50.479 So, there you go. 27:50.579 --> 27:51.661 A little food for thought. 27:54.246 --> 27:55.449 There's the Dhamma for tonight. 27:55.589 --> 27:58.495 Thank you all for tuning in. 27:58.515 --> 27:59.417 Thank you all for coming. 28:14.939 --> 28:16.000 Do we have questions? 28:34.826 --> 28:35.867 I can't even log in. 28:45.297 --> 28:47.392 Okay, I'm going to save the questions for another day. 28:48.399 --> 28:49.506 Thank you all for coming out. 28:49.728 --> 28:50.312 Have a good night.