A Parable

Chapter 3

 

The Four Inverted Views.

1. Taking what is impermanent as permanent.
2. Taking what is not bliss as bliss.
3. Taking what is not true self as true self.
4. Taking what is not pure as pure.

Although the Buddha has escaped, all my children remain inside the burning house. We living beings are still inside the burning house and we cause the Buddha to worry. Happily attached to their amusements. In the burning house, the children, the disciples of the Three Vehicles and the five hundred people and all beings in the Three Realms are busy playing. Amusements refer to their attachment to views and to love. They have been shaken by state of love and views. In the Great Compassion Repentance it says, “Love and views are the root, the body and mouth are the conditions for the creation of all offenses within all of existence.” Love and views are at the heart of the problem. The body and mind are the agents. Within the twenty-five planes of existence in the Three Realms, one is caught and does not wake up.

Amusements means that one accomplishes nothing. Attached to the five defilements: forms, sounds, smells, tastes, and tangible objects, to the five desires: wealth, sex, fame, food, and sleep, and in the end, you do not obtain the slightest advantage. Your birth into this world has been in vain. You live and die in vain and your whole life amounts to nothing. Born muddled, you die muddled. Although you are born and die in a muddle, you have no thought to escape.

If you were ask, “How were you born?”

“I do not know,” you answer.

“How do you plan on dying?”

“I do not know,” you answer.

You have no thought to escape birth and death. This is just like children playing. They play together and jump about all day. As they play, they are unaware. Although they are within the burning house, they do not realize it is on fire. They do not say, “It is on fire. Let us get out!”

Unknowing means that they do not undertand that fire is a “hot dharma.” In the hot dharma of fire, their bodies may be seriously harmed, but they do not know this, and so they are...

Not alarmed. Children who have never seen a tiger may be told about tigers, but they would not recognize one when they see one. If they accidently run into one, they will say, “Where did that big kitty come from?”

Unafraid, they do not know that the fire can rob them of their lives. They do not understand how fierce the fire is.

What is more, living beings are unaware of suffering, unknowing when it comes to origination, and not alarmed at what injures the Way or frightened at the prospect of losing extinction. We have not awakened to suffering, do not know about origination, and are not alarmed when our karma of the Way becomes obstructed, and are not frightened at the thought of losing the happiness of Nirvana. Not having heard the Dharma of the Four Truths means that they lack “hearing” wisdom and “considering” wisdom.

Three Types of Wisdom.

1. Hearing wisdom. This refers to listening to the Dharma. After hearing the Dharma, one needs,

2. The wisdom of consideration. With this wisdom, one thinks about what one has heard.

3. The wisdom of cultivation. This refers to putting what one has learned into actual practice.

If one lacks hearing and considering wisdom, one is unaware. One one does not then cultivate while in the burning house, one is unknowing. Without vision and understanding, one is not alarmed. If one lacks the understanding that comes from consideration, one is frightened.

The fire presses upon them, and the pain will sear them. Living beings in the five paths of rebirth and those of the Three Vehicles are within the burning house and yet they are not afraid. The fire will soon burn them to death. The fire pressing in on them refers to the Three Sufferings which oppress the body:

The Three Kinds of Suffering.

1. The suffering of suffering. This refers to the suffering of poverty. If poverty is suffering, what about prosperity?

2. The suffering of decay. When one’s blessings run out, things go bad. This is the suffering of decay.

3. The suffering of process. This refers to the suffering involved in the life process itself, from birth to middle age, from middle age to old age, and finally death.

These three kinds of suffering, also called three kinds of feeling, are like a fire pressing in on one.

The pain will sear the living beings, those of the Three Vehicles, and the Buddha. The living beings and those of the Three Vehicles are like the Buddha’s sons. The Buddha’s sons will be burned in the fire. Won’t this cause the Buddha to suffer? The pain will sear them and the Buddha himself will personally undergo greater suffering, just as if his body were being stripped of its flesh.

But at heart, they do not mind it, nor have they any thought to escape. The fire burns right beside them, but they are not disturbed by it in the least. Heart refers to the Sixth Mind Consciousness. The first five consciousnessess are linked to the sixth and the sixth has no thought to escape. Would you say this was delusion or not? If it were not delusion, how could they be seared by the fire and not even think about running away? Deluded by what? The Three Poisons: greed, hatred, and stupidity. Greed, hatred, and stupidity have deluded them to the point that they add suffering atop their sufferings and grow more and more deluded.

Now, I will explain this passage in terms of the Five Evil Turbidities:

Happily attached their amusements: This refers to the turbidity of views and the turbidity of of afflictions, in other words, love and views. Once you have views, you turn your back on enlightenment and unite with the dust. You have afflictions, because you have love. Where there is love, there are afflictions. Take a look: There are some very intelligent people who are so caught up in love that they do nothing all day but laugh and then cry, laugh and then cry. When they have finished crying, for some reason unknown to them, they start to laugh. When they have laughed for a while, they start crying again. Why? It is because there is affliction inside of love and it creates a lot of problems.

Unaware, unknowing, not alarmed, and not afraid refers to the turbidity of living beings. The fire presses upon them, and the pain will sear them refers to the turbidity of the lifespan. But at heart, they do not mind it, nor have they any thought to escape refers to the turbidity of the eon. We living beings, caught up in the Five Turbidities, have forgotten about returning home. Giving rise to views of people and self, right and wrong, all day long we run about hither and yon in the Five Turbidities, rising and sinking without cease. Sometimes, they bob to the surface, other times they sink to the bottom, just like fish in the water having such a good time! But who knows when the fisherman’s net will come and rob them of their very lives?

We living beings in the Five Turbidities are trapped in a net which is even fiercer. What is the net? It is our karma, our offense karma. When your offense karma hooks you, you will be just like fish caught in a net. When people are caught by their own offense karma in King Yama’s net, they are dragged into the hells to undergo suffering. Is this frightening or not? You should not think this is such a peaceful place. Do not assume that the world is such a fine place. It only seems fine to you, because you have not awakened from your dreams. Once you wake up, you will know that this is not such a safe place to be.

Tonight, there will be a small earthquake. Originally, everyone has been saying for a long time that San Francisco was due for an earthquake. Why hasn’t that big earthquake happened yet? I will tell you: It is because of the power derived from our recitation of the Shurangama Mantra. This power has scared away the demon kings who do not dare come near to disturb us. After this, whenever you recite Sutras or mantras, you should contemplate and concentrate on causing San Francisco to be very calm and peaceful, without any trouble.

We are here studying the Buddhadharma, and when new people come, we should treat them warmly. You should welcome them as you would your own brothers and sisters. The Dharma-protecting laypeople of longstanding should give up their seats to the new people and let them sit at the tables, because the old-timers can get by sitting just anywhere. And do not look down on new people saying, “He does not understand the rules or how to bow or to recite mantras.” While we do not go out into the streets and drag people in for lectures, when they do come, we must certainly invite them to the lecture and give them a place to sit. We should be especially polite to new people and not slight them, because they do not understand the Buddhadharma.

When all of you first came, did I look down on you? Was I aloof towards you? I welcomed you all. But now, you must welcome the new people. Before, I did not have so many Western disciples. Now that you have taken refuge with me, you should support your Master and take a share of his load.

Do not let new people feel very disappointed and make them want to leave. This is not such a large group, after all. We must lead many people to study the Buddhadharma and then there will be hope for the future. Take note of this. The Master’s disciples should support the Bodhimanda. Supporting the Bodhimanda is just supporting the Master. Being good to everyone is just supporting the Bodhimanda. So, treat all the new people well. Look after them and do not look down on people. You were once just like them, you know. Now that you are a bit different, you should think of a way to cause them to be different, too. That is the attitude that students of the Buddhadharma should have.

Sutra:

“Shariputra, the Elder then reflects, ‘My body and arms are strong. I might gather them into a cloth pouch or onto a table and take them from the house.’ He further reflects, ‘This house has only one door and it is narrow and small. My sons are young and immature and as yet know nothing. Attached to their place of play, they may fall and be burnt in the fire.’”

Outline:

L2. Parable of casting aside table to use carts.
M1. Parable of casting aside the table.
N1. Method of exhortation not suitable.

Commentary:

Shakyamuni Buddha calls out again to Shariputra, saying, the Elder then reflects. This is a reference to the time when, for twenty-one days, the Buddha thought about what Dharmas he should speak that would be best suited to wake living beings up from their dreams.

My body and arms are strong. The Buddha is speaking about himself. The body represents the Buddha’s spiritual penetrations which are ineffably wonderful. The arms represent the Buddha’s wisdom which raises up all living beings.

The Buddha’s spiritual penetrations conquer the karmic force which bears down heavily upon all living beings, carrying the load of their karmic forces. The Buddha uses his wisdom to teach living beings gradually and to lead them to understanding. This wisdom manifests from samadhi. Samadhi is the Buddha’s virtue of severing as discussed previously. When the Buddha says he is going to sever something, he does it. He is not like us. We talk about getting rid of our faults, but do not get rid of them. Then we have to undergo the consequences. With the virtue of severing, the Buddha can discriminate the Real Mark of all dharmas.

The Buddha also has the virtue of wisdom. With this wisdom, he speaks the Dharma. In speaking the Dharma, the Buddha uses both the virtue of severing and the virtue of wisdom. Thus, he accomplishes the Dharma-body.

To enter the two qualities of the virtue of severing and the virtue of wisdom, you must do so by means of the two doors of exhortation and admonishment. Exhortation means to encourage people to do something. To admonish is to warn people not to do something. These two doors can be related to the Four Types of Complete Giving, which are:

1. Complete giving for the sake of the person.
2. Complete giving in order to cure.
3. Complete giving which is mundane.
4. Complete giving of the primary principle.

The door of exhortation is the first, the complete giving for the sake of the person. The door of admonishment is the second, the complete giving in order to cure.

Basically, there is nothing to say about the Buddhadharma. That which is spoken is only superficial. Previously, I said,

In the non-dual Dharma-door, one does not open one’s mouth.
In the ground of the primary principle, there are basically no words.

What is the ground of the primary principle? There is also nothing one can say about it.

If the Dharma cannot be spoken, then why do we speak the Dharma? Why did Shakyamuni Buddha speak the Dharma?

His speaking of the Dharma was based upon the Four Types of Complete Giving. “Complete” here, means universally pervading. One universally gives with the Four Types of Complete Giving.

The exhortation door belongs to the complete giving for the sake of the person. The admonishment door belongs to the complete giving in order to cure. “For the sake of the person” means to speak the Dharma for living beings. “To effect a cure” means to speak the Dharma to counteract the bad habits and faults of living beings. Those two types of complete give are spoken for the sake of the complete giving of the primary principle. The complete giving which is mundane is also spoken for the sake of the primary principle. They are set forth as preliminary expedient dharmas.

Therefore, when the Buddha first spoke the Dharma, he spoke the exhortation door to cause all living beings to offer up all good deeds. They must do all kinds of good things.

And what is the use of doing good deeds? What advantages do they have? A lot of them! In general, they enable you to accomplish the Ten Powers of the Thus Come One.

By means of the exhortation door, one also accomplishes the Four Fearlessnesses of the Buddha:

1. The fearlessness of All-wisdom.

2. The fearlessness of speaking Dharma. When the Buddha speaks the Dharma, it is like the roar of the lion which terrifies all the wild beasts. The heavenly demons and those external religions all come and take refuge.

3. The fearlessness of speaking about dharmas which obstruct the Way. The Buddha teaches which dharmas obstruct the Way and which do not, discriminating the Real Mark of all dharmas, causing living beings to wake up.

4. The fearlessness of speaking of the dharmas which lead to the end of the path of suffering.

If we rely upon the exhortation door spoken by the Buddha and offer up all good deeds we, too, can obtain these Four Fearlessnesses and also obtain the Wisdom of All Modes. However, living beings have bad tempers and if you teach them to do good things, they would not necessarily do them. If you teach them to do evil things, they do them right away.

Since living beings are unable to accept the exhortation door, the Buddha teaches them the admonishment door. He says, “Hey! Don’t you dare do that!!” giving them a loud and stern warning just like parents teaching their children not to do improper things. “Do no evil!! You are not permitted to do any evil deeds! Since it did not work before when I taught you to do good things, I am now forbidding you to do anything evil.”

Strange. Living beings have a habit of doing the evil things you do not permit them to do. If you teach them to do good things, they would not do them. Living beings have habits which are too deeply ingrained for even the Buddha to do anything about. They deliberately insist on doing an evil deed just to try it out, just to see what trouble it brings. They try it out and try it out until eventually they fall. If you tell people to do no evil, they insist on doing it. If you teach them to do good, they refuse. The Buddha thinks, “They are so disobedient, then I will not teach living beings!” and he wants to quit teaching them. “Hah!”

What is the advantage of doing no evil? You can certify to the great Nirvana, to its four virtues of permanence, bliss, true self, and purity. But, living beings insist upon doing evil and are unable to accept the admonishment door. The Buddha tried the exhortation door, but they did not listen. Then, he tried to warn them with the admonishment door, but they still did not listen. Since there were no teachable living beings, the Buddha decided to take a rest and not teach and transform living beings. But then again, if he did not teach living beings, the Buddha would have nothing to do and would feel compelled by his idleness to find himself a job. So he thought he would try speaking the Great Vehicle Dharma, teaching by means of spiritual powers and wisdom.

Adorned with the power of samadhi and wisdom,
With these, one saves living beings.

Previously, when praising the Elder, it was said that he was advanced in years. This represents the virtue of wisdom and the virtue of severing. These two virtues are also represented by the phrase, “body and arms are strong.”

I might gather them into a cloth pouch. In India, cloth sacks were used to carry flowers in. The cloth pouch represents the Buddha’s knowledge and vision. The cloth pouch, although one thing, can contain many things. It represents that the Buddha’s knowledge and vision, although a simple thing in itself, can contain the knowledge and vision of all living beings within it. Knowledge refers to the Wisdom of All Modes. Vision refers to the Buddha-eye. The Wisdom of All Modes means that there is nothing the Buddha does not know. The Buddha-eye means that there is nothing the Buddha does not see. Using his knowledge and vision, the Buddha can rescue all living beings from the revolving wheel of the six paths of rebirth.

Or onto a table: The Chinese text gives two characters, the first of which is 几 (ji), and is a small table. The second is 案 (an), a large table. Here in the lecture hall we have put several small tables together to make a large table. The small table represents the Four Fearlessnesses which are used to teach and transform living beings so that they may escape from the suffering in the Three Realms and avoid difficulties in the six paths. The small table represents the Four Fearlessesses, but this dharma is comparatively small, not broad and expansive. The large table represents the Ten Wisdom Powers of the Buddha.

In hearing the Dharma, you should not be afraid of hearing it spoken once, twice, three, four, or even five times. Why? Hearing it once, it has “walked through” your eighth consciousness and planted a vajra seed. Do not think that once you hear a Dharma, you need not hear it again. The Dharma is like our food and drink. If you eat today, does that mean you would not have to eat tomorrow? No. You have to eat everyday. After you eat, you wait a while and then you get hungry again and eat again.

Hearing the Buddhadharma works the same way. You hear it once and then you hear it again. Do not fear hearing it too many times. If you do, it means there are some questions about the wholesomeness of your roots. What question? The question of retreating from the heart of Bodhi. It does not matter who is lecturing on the Dharma, as long as there is a lecture, we should take time from our busy schedules to go listen to the Dharma. You should think, “I listen to the Dharma, and whether the lecture is good or not, I am still going to listen. If, out of a hundred sentences, the speaker says only one thing that strikes a responsive chord in me, a sentence which helps me get rid of my faults, then I will not have listened in vain.”

You should not think, “His lecture is meaningless. I am not going to listen.” When you listen to the Dharma, first of all you plant your own vajra seeds, and secondly you are supporting the Dharma Assembly and the Bodhimandala. You should look upon the Bodhimandala as you look upon your own household. You should feel the same responsibility for it. “I listen to the lectures everyday. I hear the Dharma everyday. Everyday I take care of my household affairs and I also protect the Bodhimandala.”

The Buddha uses the Ten Wisdom Powers to teach and transform living beings in the Six Paths of rebirth so that they may leave suffering and attain bliss. Previously the Four Fearlessnesses represented by the small table was a relatively simple dharma. The Ten Powers save beings both horizontally and vertically, and are more expansive and inclusive.

For twenty-one days after his enlightenment, the Buddha thought and pondered, “What dharma should I use to teach and transform living beings? Should I use the great or the small dharma?” He thought about it for twenty-one days and the dharmas he decided to use are grouped under the exhortation door. The exhortation door is a dharma which “gathers in.” It gathers in living beings in the same way a magnet attracts iron filings. Thus it belongs to the first of the Four Types of Complete Giving, complete giving for sake of the person.

The admonishment door warns us to do no evil and is a kind of suppressing Dharma. Since you did not listen to the exhortations, I will scold you a good one! I will use a strict method to teach you. The exhortation door was a compassionate door. The admonishment door was a severe door. Thus the Buddha used both the gathering and suppressing dharma to teach and transform living beings. The Four Fearlessnesses, the Ten Powers, and the Knowledge and Vision of the Buddha were used to lead all living beings from the burning house.

He further reflects, ‘This house has only one door and it is narrow and small.’ What is the one door? It is the One Buddha Vehicle, the door of the white ox cart, the Great Vehicle. It is a very small door. Although it is the Great Vehicle, there are so many people to come through it that it will certainly be too small.

The One Vehicle is represented by the one door. You could also say the one door represents the doctrine of the One Vehicle, the Purity of the One Way. What is the door? It represents the proper teaching, the orthodox Buddhadharma. Further, a door is something which people can go through. In the same way, the proper teaching teaches and transforms living beings.

What is meant by “narrow and small?” Externalist religions cannot go through this door, because they are attached to the concepts of permanence or annihilationism. The living beings in the Seven Expedients are also unable to get through this door. Only the Bodhisattvas of the Great Vehicle’s Perfect Teaching are able to go through this door.

The Seven Expedients are made up of those with the disposition of the Small Vehicle. Explained in terms of the doctrine itself, this door is the largest door, for only the Buddhas and the Bodhisattvas of the Perfect Teaching can go in and out of this door. Small Vehicle people do not understand the perfectly interpenetrating doctrine of the Great Vehicle. Although it is said to be a small and narrow door, it is not really. It is the biggest. The Small Vehicle people neither understand nor comprehend it, and so for them, it is narrow and small.

The wonderful doctrine of the One Buddha Vehicle is said to be the doctrine of uniformity, because it is not mixed with any other doctrines. Since the doctrine is one, the path is especially pure. This pure path is the only path, and so it is said that there is one door. Why is the door said to be small? It is because the oneness of the doctrine and the oneness of the Way are fine and subtle, inconceivable. Inconceivable means that it is difficult to understand. This is to speak of it in terms of the theory.

To explain it in terms of the teaching, it is the Perfect Teaching, the teaching in which the provisional and real are non-dual. Ordinary people do not know how to get through the door, they do not understand the provisional. They also do not know how to get in the door, they do not understand the real. The provisional and the real, these two teaching doctrines, are not understood by common people.

Although those of the Two Vehicles understand how to get out, they never understand how to get in. Thus, they also do not understand this doctrine. Although the Bodhisattvas know exactly how to get out, they also do not know how to get in. This refers to the Bodhisattvas of the Special Teaching and below, the Bodhisattvas of the Seven Expedients. Those of the Seven Expedients do not understand this teaching doctrine and so the teaching of the One Buddha Vehicle is “narrow and small.” Since they are unable to travel it, for them, the great becomes small and narrow. This Dharma-door belongs only to the One Buddha Vehicle. So the door is narrow and small and there is only the One Buddha Vehicle.

The one door is the Great Vehicle’s white ox cart door which represents the One Buddha Vehicle. We have explained the One Buddha Vehicle according to the teaching and according to the theory. Now, we will explain it according to the conduct.

Conduct refers to the cultivation of the Perfect Teaching. It is a direct conduct, not a crooked or round-about conduct, because nothing can obstruct it or block it up. Therefore, the conduct is one. In cultivating the Bodhisattva Way, you go directly to the position of Buddhahood, to the Bodhimanda, where you realize the Buddha fruit. It is a “door” because you go straight through it. However, walking through the door is a kind of wonderful conduct which is not easy to cultivate. The Great Vehicle Buddhadharma is hard to cultivate. No expedient Dharma-doors are used and so the door is said to be narrow and small. In reality, this Dharma-door is by no means narrow or small. It is the broadest and greatest of doors.

My sons are young and immature, the ten, twenty, or thirty sons mentioned previously, that is, those of the Three Vehicles: Hearers, Conditioned Enlightened Ones, and Bodhisattvas.

What is meant by “young and immature?” Everyone knows that children are immature. They have no sense and so they are not afraid or alarmed. Although during the time of the twenty thousand Buddhas, those of the Three Vehicles have both studied the unsurpassed Way, and cultivated the Bodhisattva Dharmas, and although they have been both taught how to cultivate the Way and transformed by those twenty thousand Buddhas, still their good roots are small and weak, and without strength. Since their Great Vehicle roots are weak, they are young and immature. In the Buddhadharma, those of the Three Vehicles are looked upon as little children.

And as yet know nothing: Because their good roots are so scanty, when those of the Three Vehicles hear the Great Vehicle Buddhadharma, they slander it as did those arrogant five thousand people who walked out at the beginning of the speaking of the Sutra. When they heard the Buddhadharma, they did not believe it. They ran off, because they “knew nothing.” They had no common sense.

Attached to their place of play: They are caught up in their place of play. Not only are they unable to accept the Great Vehicle Buddhadharma, they also wish to retreat from their resolve for Bodhi. Having retreated, where do they end up? Attached to love and views! Having retreated from the Bodhi heart, they are harrassed by the eight kinds of sufferings and become attached to the Dependent and Proper Retribution Worlds.

The Dependent Retribution World refers to the mountans, the rivers and the earth and all the vegetation and buildings. The Proper Retribution World is our bodies. The Proper Retribution World is also called the sentient world and the Dependent Retribution World is also called the material world. Having retreated from the Bodhi heart, they undergo the eight sufferings and become attached to these two worlds. That is what happens to ordinary people.

There are Three Realms: the realm of desire, the realm of form, and the formless realm. Beings in the realm of desire are attached to the five desires: wealth, sex fame, food, and sleep. The fire desires may also be said to be: form, sound, smells, tastes, and tangible objects, that is, the objects of the five senses.

Beings in the realm of form also have their attachments. They are attached to the flavor of Dhyana. Beings in the four heavens of Dhyana are attached to the delight of Dhyana and bliss of the Dharma. All day long they are extremely happy, happy to the point that you could not even describe their happiness. That is why the First Dhyana is call the blissful ground of leaving production, the second is called the blissful ground of the production of samadhi, the third is called the wondrous ground of leaving bliss, and the fourth is called the pure ground of getting rid of thought. The flavor of Dhyana is the taste of meditation. All of a sudden these beings become attached to their happiness like children who eat one piece of candy and then want another and another. Those in the form heavens are attached to the flavor of Dhyana.

Beings in the formless realm have their attachments, too. They are attached to their samadhi. You should not think that hearing “precepts, samadhi, and wisdom” talked about all day is all there is to it. If you get attached to your samadhi and are born in the formless heaven, you will not be able to get out of the Three Realms.

But let us not speak of the beings in the desire, form, and formless realms--which of us has no attachments? If we had no attachments, we could escape the Three Realms. A person might basically be very intelligent, but ends up doing all kinds of crazy things, because he is attached, caught up in his place of play. Today he runs south and tomorrow he runs north; the next day he runs east, and then he runs west. People cannot put down their stupid behavior. They are all attached to their places of play. Why? It is a lot of fun here! They are like people in a movie theatre who forget all about their homes. Or they run off to gamble and forget to go home, forget everything. You might say they have entered the gambling samadhi, the movie samadhi, the dancing samadhi, the drinking, smoking, or dope samadhi. Crazy mixed-up antics! They are attached to their places of play. And what happens then? The sentence lay it right on the line:

They may fall and be burnt in the fire: Luckily the text says “may.” It does not say for sure that they will fall, and so there are still some hope. This means that if you are able to reform yourself and come unattached, if you know to turn back from the confused path, you may not fall. If you do not wake up, you will fall. It is not for sure. This is like when a person has been arrested and has not yet been convicted or sentenced. It could go either way.

Why might they fall? Because they are young and immature, that is, stupid. Children have no sense. They are very stupid. Likewise, attachment to the five desires which causes one to fall is also very stupid. They fall, because they are young and immature, too young to understand things. They fall, because they know nothing, they simply do not know any better. They take what is suffering as bliss and turn their backs on enlightenment in order to unite with the dust. They go against the doctrine of enlightenment and think the most painful things are pleasureable. People like this fall into the three evil paths. Once they fall, they will be burnt in the fire. What is the fire? The Eight Sufferings, the Five Skandhas, and the Five Turbidities. Once burned, it will be even harder for them to wake up.

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