So I want to start this morning with two quotes from the Buddha. The first is, go forth, for the welfare and happiness of the world. So this called to benefit the world that we live in. However, he, this instructions from the Buddha is meant for people who can go into the world with enough self personal liberation, enough self and knowing that they can go into the world without causing any harm. And they know, it can recognize what harm is and the impact of harm and and they freed themselves from any tendency to act in ways that are harmful to themselves or others. They can go into the world peacefully, as promoters of peace. The so this is a tall order. But I think that the direction the Buddha is pointing us to, is to become people who can go forth for the welfare and happiness of the world. And in doing so, there's a second quote, among types of beneficent conduct beneficial conduct, among the best is promoting, settling and establishing an unethical person in ethical behavior. So that's quite a statement that the best conduct is, is not just being ethical yourself. And maybe not even going forth with the welfare of others, in a kind of way of, you know, just helping them out in a sense. But for the Buddha, the best conduct, best thing you can do is establish an unethical person in in ethics and ethical behavior. So, you know, I don't fully understand the statement and implications of it, and, and how universal we shouldn't have to understand it. But I'm inspired by this statement, and I'm inspired, that it's one thing to help another person. And another thing, too, to have someone learn to be unethical, to be ethical, so they don't go around then harming many people. It's possible that in a certain kind of way, that this is much more beneficial in the long term, is to support and develop and encourage greater ethical behavior in this life in this world of ours. And I know that when I was a young teenager, that I wasn't unethical, mostly because I maybe a lack of imagination. i It wasn't that I was an ethical person, but I just didn't. I just wasn't talent, they had no orientation that way to be unethical. And, and but, well, I thought that people are the idea of ethics to me was kind of, superficial kind of, it's being excessively sweet or, or it kind of looked down upon people who were referred to as ethical as somehow being, sometimes being hypocritical, sometimes being too, too artificially sweet or something. And one of the big changes for me in coming to Buddhism was coming to have a deep appreciation for the behavior and ways of being and discovering sources within that are the wellspring of non harming, living in an arm harming away. And that part of why I'm a Buddhist teacher is to be able to convey that to people and spread that deep sense of peace that can come from the center place, that is really as an ethical quality. They the Buddhist path of liberation is an ethical path of liberation. ethics enlightened person is an ethical person, there's no, no doubt that this is what the Buddha taught. But what does it mean to be an ethical person? The Buddha, as I said, in this statement here has talked about establishing an unethical person and ethical behavior. Elsewhere, he talks about there's what's beautiful. And then there's what's more beautiful than beautiful. And what is beautiful, is being ethical oneself. And what is more beautiful, is that, then that beauty is encouraging or inciting, or maybe that's the wrong word of being a catalyst for other people to become ethical. So here, there's this call to go forth for the benefit of the world is also, there's includes in that, the call to speak up, to act up to, to try to change the world and change how people are not to convert them to Buddhism, not to believing in religious truths of any kind, but to believe in, to understand to appreciate the value of non harming, non hostility, non greed. And, and not just to believe in it, but to really understand, be motivated from the inside out to live this way. Now, there's a reason why the buddho emphasize this. That's very different. He lived in a very different world than we live in. In that world, there were no elections, to try to get the government that you like to kind of run the show or fix things the way they should be fixed. There was no there were no economic systems, wide systems that that needed to be changed, there was no capitalism or socialism operating. And there was no way to have these huge impacts on the economic systems we live in so that they can be more equitable and more supportive. There was no you know, there were no nonprofits there were no there's, it was very simple world. The one of the main organizations back in time at the Buddha, were the kings, the monarchs, who ruled with often Iran fists, they were quite comfortable with killing people on the spot, if there was any disagreement. And so for someone to protest, back, then someone to go and say to the king, and you should stop the war. That meant was off with your head, there wasn't that you can't, you couldn't really do it back then. And there was no sense that you could do something. But the Buddha did speak up. And he spoke up in ways that were sometimes not direct. When he talked to Kings, he would not tell them directly, but you tell stories, in the form of myths of how things were in the ancient world. And, and one of them had to do with a king in the ancient world who wanted to perform a big sacrifice so they can be benefited in some way. And and, and so then, this myth that the minister who hears about this big self sacrifice, tells the king Your Majesty's country is beset by thieves, and is ravaged villages, villages and towns are destroyed the countryside is infested with robbers. If Your Majesty were to tax this region, we're going to tax it to me, I'll do a big sacrifice. That would be the wrong thing to do. Suppose your majesty were to think I will get rid of this plague of robbers by executions and imprisonments and or by confiscation threats and banishment. The plague would not be properly ended. Those who survived would later harm your Majesty's realm. So if you go around using violence to get your way, then sooner or later the people who survive will come back and harm you.