Audio recorded at Buddha House Adelaide. Transcript auto-generated and AI-corrected; may contain errors.
About this talk. In this 45-minute talk, Ven Margaret McAndrew walks through the six root delusions—attachment, anger, pride, ignorance, doubt, and deluded views—grounding each one in everyday experience. Attachment works like oil soaked into cloth, the hardest to remove; anger is most destructive; pride blocks learning; ignorance means not seeing the truth; doubt can drive useful investigation. McAndrew emphasizes that intense practice without relaxation breeds grimness and failure, and that small relaxations—dancing, watching television—support Dharma work if they maintain a happy mind. She draws on Victor Frankl’s insight about finding meaning even in suffering, and offers practical antidotes: meditation on impermanence, patience, humility, study, and scrutiny of unrealistic thinking. The teaching assumes some prior Dharma background.
File metadata (for organising)
File: 18 D and K 1998 03 25.mp3
UUID: c21aa41a-5a04-4b2f-a3b1-0ad9e0a709c4
Teacher: Ven Margaret McAndrew
Collection: Evening with V M McAndrew (Ven Margaret McAndrew)
Date: 1998-03-25
Recorded at: Buddha House Adelaide
Duration: 45.3 minutes
Words: ~5,867
Secondary mental factors. This is just a way of subdividing these these non virtuous mental factors, but they’re all mental factors. None of the virtuous or nonvirtuous mental factors are are primary consciousnesses. They’re all secondary. They’re all they’re all mental factors.
So don’t get confused about this. If you do feel a bit confused, it’s just because the topic’s new and you sort of haven’t got used to the sort of thinking about in these haven’t got used to the terminology and so on. But what we’re dealing here with is these secondary mental factors that influence the total consciousness, while they last. These mental factors come into being with the primary consciousness, they’re simultaneous with it, and they finish with it. So they don’t cause the virtuous or non virtuous aspect, but they color it, they bring it about in the sense that they are what gives it this color of being virtuous or non virtuous.
The cause, of course, was previous to that. The cause always has to be previous. I’ll list the six root first of all, I’ll talk about the six root delusions or afflictions. And I won’t go through the secondary ones. You can if you’re interested in that, you can look it up.
And the the the main six are attachment, anger, pride, ignorance, doubt, and deluded views. Well, we’ll be talking about that. It doesn’t mean doubt as to whether you’re going to catch your bus that sort of thing dealing with attachment first. I already talked about that a little bit before. Our minds naturally gravitate to attachment because we’ve been following for life after life and we have this very powerful imprint.
We’ve been habituated to following attachment. It’s just the normal thing to do unless you start looking at it and start realizing that this mental state is harmful to us, we simply think it’s normal and natural to follow our attachment and that people spend their whole lives doing this. Even when we start to realize that it’s harmful to us, we still keep on following it because it’s so strong for us. I see people nodding. Well, what do you think?
Is a hobby attachment? Yeah, think that’s a good way of looking at it. Because his Holiness, the Dalai Lama has hobbies. He mends watches and he grows pot plants. I think he probably doesn’t need to do these things.
He’s doing these things really as a demonstration to us that it’s alright to relax a bit and to have other interests. You know, sometimes if you get really keen on your Dharma practice, you can feel that you have to put everything else aside and then you make your mind very, very tight and you end up getting cranky and irritable and your Dharma practice all goes to pieces and it doesn’t work at all. Yes, yes. We need also just to be aware of what our minds are like and what’s going on in our minds. If we’re not at the level where we can go off and meditate intensively, day and night during all our waking hours, then we need to live a more balanced sort of lifestyle, and each of us has to find this balance for ourselves.
That’s really what Buddha meant by the middle path, that we have to find the balance between intensity of practice and relaxation. If you take it in this sense, then a little bit of relaxation is helping your Dharma practice. It’s not hindering it. It’s something that you need, Even if it’s something that might seem quite worldly, like going to the pictures or something like that, if it’s not harmful, it’s something that might what that particular person needs to do at that particular time. You don’t have to feel bad about it.
Instead, you should try to do it with Dharma motivation, think that you’re relaxing, so as to make your mind fresh so that you can continue with your Dharma practice. And for instance, dancing, you know, you might get the idea that dancing is wrong because we take vows against it sometimes. The reason we take those vows if you’re a layperson, the reason we take those vows for twenty four hours is to increase our mindfulness and to do some more intensive practice particularly on days when the energy for doing practice is much stronger and we accumulate more virtuous karma but it doesn’t mean that dancing is wrong in itself and it can be good for a lay person to if they feel that way inclined to go and dance sometimes and let off steam it’s much better to go off and dance and let off steam and then be happy than it is to not go dancing and then be cranky and saying unpleasant things to your family and spreading bad vibes around so you know it’s important to get that balance right and Motivation, yes. So on the other hand, if you just spend all your time hanging around places where they’re dancing and seeing that as being a cause of worldly happiness, a cause of real happiness, and thinking you couldn’t live without it and so on, it might be time to look at the fact that there is more to life than dancing and to try to cultivate other aspects of yourself as well.
Not saying give up dancing, but just find a better balance obviously I don’t think anybody here has that problem maybe they might have had in their younger days it’s possible you can use that same example for anything you know music or watching television maybe for instance with television you know you can either watch that in a worldly way or in a dharma way you can look at what you’re watching on television and try to take a dharma perspective on it for instance, if you’re watching the bill, you know, you can sort of see how I like the bill, and it happens to be on one of the nights when I’m not giving it talks. I’ve been watching it a bit I got a TV set, I’ve been watching it, and it’s quite good because it’s quite unrealistic, obviously it’s based on people who have a lot of knowledge of police work, and you can see how a lot of these people are really getting themselves into by following actually their attachment, and so on, they’re getting themselves they’re following it to extremes so they’re getting into these situations where they’re caught up in the criminal world and experiencing all the sort of social troubles that come from that So you see, that’s my excuse for watching television.
Yes, or maybe you can go dancing later at the weekend or something and have a good time. So it’s really important to keep a happy mind with Dharma practice anyway. This is something to remember. If we’re getting all grim and gloomy about our Dharma practice, then we’re off on the wrong foot, we’re doing something wrong, and we have to look at what we’re doing and try to make ourselves happier. If it just means something simple like doing some sort of little thing that’s going to enjoy us joy that we’re going to enjoy and that’s going to lighten our minds a bit, then that’s all right.
We can also look at, you know, perhaps we’re simply taking the wrong approach and we need to do some thought training practice so that if we’re in a situation that’s making us unhappy and we can’t change that external situation, then that’s the time to apply as a mind training practice. We don’t always have that much control over our external situation but on the other hand if we do have some sort of control over our external situation then it makes sense. There’s a verse in Guide to the Bodhisattva’s Way of Life. It goes something like: If you can change your situation, if your situation is causing you suffering and you can change it, then change it. If you can’t change it, then there’s no point in worrying about it.
There’s no point in making yourself unhappy. I think that’s because we’ve been looking at the small and medium scopes, but when you get to the great scope there’s a lot of emphasis on the positive aspect, on ways of training the mind to feel happy and bringing this happy state of mind into all sorts circumstances. At least to feel in any situation, even if it’s a situation in which we can’t really feel happy, at least to feel that there’s something good in the situation. And relation to this, it makes me think of a book I read by a chap called he was a German chap what was his name? God, it’s escaped me now.
He was Jewish. He was in the concentration camps during the World War. No. No. Not in Tibet.. No.
He became a psychiatrist. What was his name? Looking for meaning for existence. Yes. Oh, I’d love to borrow that.
I think the one I read was something like the problem of suffering. But his specialty after the war, during his time in the concentration camp, because of his spiritual resources, he eventually managed to come to terms with his situation, and even in that terrible situation, to find something positive and meaningful. Afterwards, he made his life’s work to help people deal with the suffering that they were experiencing in their lives. He found that he could always help people, whatever the situation was, to always find something positive in their suffering. He gave the example of a person who was losing their partner, their wife, a man who was losing his wife, was dying, that they’d been married many years happily, and this man was overcome with grief that his wife was dying or that his wife had died.
In this case, was able to say to him, Well, suppose it was you who was dying and your wife who was surviving you, how would she be feeling? He said, Well, she’d be feeling the same as I’m feeling now. Anyway, this doctor helped him to see that by being the one who survived and had to experience the loss, at least he was sparing his wife that particular extreme suffering. Just by looking at it in this way, the man was able to see it enabled him to see something positive in the situation, and that just helped him to come to terms with it. I think that was Victor That’s it, Victor Frankl, yes.
He’s written quite a number of books. I’ve only read one of them and I’d really like to get hold of some more of them. I’ll have to see if the library has them because he had such insight and such a clarity of expression of his understanding that was really very helpful. Right. Anyway, we’re way behind.
Then the next one is anger. As we all know, anger is a very disturbed mental state, which arises Sorry, I missed some of attachment. Attachment is very difficult to remove. It’s explained as being like oil that spills on a cloth and soaks into the cloth, and it’s very hard to get it out. Even if you wash it in hot soapy water, it tends to still leave a stain there.
So, attachment is the hardest delusion to remove, whereas the others are like dust that can be brushed off. This is all, relatively speaking. Attachment is so ingrained in us that it’s very, very difficult to remove. Can function on a very subtle level. But it’s attachment that energizes the process of circling in saṃsāra.
It’s one of the main things that’s keeping us in this situation of circling in saṃsāra. We can get rid of anger and pride and doubt and jealousy and so on, and we can still have this attachment that keeps us circling. And one of the things that it also is the main thing that keeps us from developing the state of having the mental understanding of renunciation. It keeps us from developing this realization of wanting to do the practice of ending saṃsāra. And so it keeps us in saṃsāra in that way also.
So there’s a suggestion that if we want to apply an antidote to attachment, suggestion attachment the suggestion is to meditate on the ugly aspect of the object and sometimes people don’t like hearing about this particular kind of meditation you have to really understand the harm that attachment does in order to really want to do these kinds of meditations. There are appropriate meditations for different kinds of objects that we’re attached to. For instance, if we’re attached to our own body, can think of it as just being a corpse and visualize it being a corpse. And if we’re attached to or we can use the same one really for our own body and for others. We can also if we’re attached to the bodies of others and this is creating problems, then we can it’s not meant to destroy your sex life, but just to just to sort of overcome dangerous attachment to others which is causing harm and we can meditate on them also as being corpses or as just sort of mentally do a dissection on them, you know, of take apart the skin and think what’s under the skin, all the muscles and different these days it’s not hard to get hold of a physiology textbook to find out what’s under the skin, then sort of think of stripping away the muscles and different organs and so on down to the bones and seeing that the person who is so beautiful to us, as they say, beauty is only skin deep, if you look beneath the skin, we wouldn’t be at all attracted by what we find there.
This is just to help us to get a balance, you know? It’s not meant to gross us out. But when our attachment becomes too powerful and is disturbing our equilibrium, then we can do these kinds of meditation. On the other hand, if we get depressed and downhearted, we can look at positive side and think about the preciousness of our human rebirth and think about positive things. So if we’re attached to food, then we can think about how food is really sort of it’s really something unclean, and, you know, when it’s gone through our body and comes comes into our sort of digestive system and so on, it’s it’s not very attractive.
You know, even even once you swallowed it and mixed it up with the saliva and so on and swallowed it down into the stomach, you know, it’s quite revolting. And if it comes up again, you certainly don’t want to swallow it down again. And we we exactly, you know. They look so nice, don’t they? So attractive.
But after they’ve been chewed up, if you spit it if you spit it out after it’s been chewed up, there’s no way you’d put it back into your mouth. And and then if yes. Maybe penguins and dogs and some animals do this. But as human beings, we sort of have a sort of more subtle view of things. And then we think how it cost lives.
Also, even if we’re eating vegetarian food, many insects and worms and grubs and things have lost their lives in the process of farming and processing the food. So, the second one is anger. I’m not going to get through all this. So, this is a very disturbed mental state, which arises on encountering objects that we find unpleasant, for instance, people that we don’t like. And it has this aspect of wishing to give harm to the object.
So the most harmful mental factor of all is anger. It causes us to commit in its extreme manifestation, it causes us to commit crimes and to create very powerful bad karma. Even when we’re able to control these extreme actions, it still creates a lot of bad karma for us. It create causes to create a lot of problems for ourselves and other people, and it causes us to go to the lower realms, And particular bad aspect of of anger is that it destroys our root virtues. And for this reason, we have to overcome anger.
It’s the thing that helps us to overcome it is that it’s very easy to see how it does harm us it’s something that we can see in our everyday lives in a very clear way but when we’re under the influence of anger then we completely controlled we lose power over our own minds and anger controls us so while we’re angry it’s very hard to control our anger and we have to bring in the antidote as soon as we start to see anger arising. We have to be on the watch for that first slight arising of anger which will then grow and grow if we don’t apply an antidote. So the antidote is the practice of patience and there’s much explanation about practicing patience and ways to think ways to apply various different ways of thinking about anger thinking about the objects that are making us angry a lot of this come into the Mahāyāna thought training there are various works that have a lot of information on this that can help us for instance Lama Zopa Rinpoche has brought out a book on dealing with anger. What’s it called? Overcoming anger and practicing patience, think, or something like that.
And Thubten Chodron in What Color Is Your Mind has a very good chapter on anger. So I won’t go into detail on that, but we have to practice these things. It’s very necessary. Meditating on the ugly aspect. Yes.
For Vinaya practitioners, it’s permissible to beat your pupils, if you do it solely for their benefit and not out of anger. So, the third is pride, and this is an inflated opinion of yourself, holding yourself superior to others. So again, similar to attachment, we have sometimes a problem with the usage of the word pride, and we sometimes use pride to mean good things, positive things, and we say, Oh, look, if you had any pride, you wouldn’t do a bad thing like that. So, what we’re talking about here is the negative aspect of pride, the harmful aspect. We’re not talking about that positive aspect or self respect.
But it means an arrogant attitude that holds yourself to be superior to others, and it makes it difficult for us to develop any good qualities at all if we hold this sort of attitude. It makes it very difficult for Dharma teachings to penetrate. Somebody could be teaching us Dharma and we could be sitting there listening to it, but it just doesn’t take hold at all because of pride. So it’s very harmful attitude to us. It does us a lot of damage.
And the antidote is to list your shortcomings to yourself, and to think about go over all the things that you don’t know, and all the areas in which others are superior to you. And you usually don’t have any problem at all finding plenty of things. And it just brings you down it brings down this very inflated attitude of mind and makes you a bit more modest and humble which is actually a very positive state of mind when we’re talking about being humble we’re not talking about putting yourself down and thinking you’re incapable but just bringing back to a balanced state of mind where you’re open where you’re you’re careful of receiving good impressions Yes. So, you can do things like that, yes. Yes, I think it’s very good if you tend to have this feeling that you’re a bit too superior to do some of these.
If you tend to think, oh, these things are inferior activities, these sort of second rate people to do, then it might be good to do them a bit and get some dirt on your hands. This can be good. Prostrations are supposed to be a there’s something about the physical action of making prostrations that tends to reduce pride. Oh, what do you think about that? That’s right.
Yes. Some people we do respect more because of their superior knowledge. That’s why we respect the the high lamas and teachers and so on. Yes. Also, when the lamas come in to teach and sit on a high throne and so on, that’s not to make them feel proud, but it’s to pay respect to the Dharma when they’re transmitting the Dharma teachings.
If they have that great knowledge also, we can respect them at all times. But they themselves shouldn’t allow themselves to feel pride. So if we ourselves haven’t got enough solid Dharma practice to be able to counteract pride, it’s better probably to keep ourselves in a humble position. But we shouldn’t let that we shouldn’t sort of let our fear of pride stop us from doing what we can to help others if we do have knowledge that can help them and in actual fact sometimes we will have pride coming into our minds and then we just have to be on the watch for it and work with it It’s not that we can never let ourselves feel proud because it’s going to happen. And if we don’t put ourselves in situations that can stimulate pride, then we’ll still have the pride lurking there ready to come up whenever we do encounter the situation, the object that produces it.
So it’s better to be aware of our pride and to work at overcoming it. Yes, mean there is recognition that people have different levels of knowledge, different levels of ability and also sometimes it’s just the reality of life that some people have superior social status and all these kinds of things that we don’t have to think we don’t have to in our hearts we should respect all beings because they all have Buddha nature and if you approach people with this attitude they’ll recognise it they’ll recognise that you respect their their real nature and they’ll respond to you whether they’re very ordinary or whether they’re in some sort of superior walk of life. Well, I mean, some people, if they have a lot of pride themselves, they’re not capable of responding to anybody, but that’s their misfortune. So then, ignorance. And just in brief, the word ignorance in Tibetan is ma rigpa, which means not seeing.
And this often gets listed first. Sometimes in some texts, gets listed first before the others. So what it means is not seeing such things as the true nature of existence, not seeing the four noble truths, and not seeing the truth of cause and effect, or karma, or not seeing the qualities of the Three Jewels of refuge. So we’re concerned with that sort of ignorance, the sort of ignorance that’s going to be a disturbance to our Dharma practice. So, the worst form of ignorance is not understanding the difference between virtue and non virtue.
The ignorance of absolute truth is the root of saṃsāra and that’s going to be very it’s very subtle and it’s going to be very difficult to overcome but through developing our dharma knowledge and understanding we can remove these various kinds of ignorance eventually, particularly on the conceptual level. So the one that does us the most harm is the ignorance of the difference between virtue and non virtue, and we can fairly easily overcome the grossest level of that at any rate we can by studying the Dharma teachings we can learn to discriminate virtue and non virtue and we have to particularly overcome that particular form of ignorance and then gradually we can also we can study the qualities of the Three Jewels we can study the four noble truths and study the philosophical teachings about the absolute nature of existence and gradually come to an understanding of all these things then, doubt So this also involves doubt towards the four noble truths, the Three Jewels, and cause and effect. It’s the kind of mind that doesn’t feel sure whether these things are true or not, which sometimes thinks they might be true and sometimes thinks that they’re not true.
This kind of mind is a problem for us because it prevents us gaining realizations. And doubt as to the truth of cause and effect is the worst kind because it causes lower rebirth. If we don’t feel sure of the teachings about cause and effect and how to discriminate between virtue and non virtue, then we won’t be able to follow these teachings and we’ll fall into the lower realms. Doubt and questioning, that’s interesting things. You can question.
You know, have inquiry of thoughts. Yes. Okay. So hold on. Okay.
So anyway, there’s three kinds of doubt, and there’s doubt which is tending towards the truth, and there’s doubt which tends away from the truth, and there is equal doubt which is equally poised between going toward and going away from the truth. And the the first kind of doubt is positive, as long as we follow it through. So if we have doubt, we should we shouldn’t allow our doubt to remain, but we should so the solution to doubt is knowledge. So if we just let our doubt stay there, then it’s going to be harmful to us. But if we try to resolve our doubts and seek further knowledge in order to get at the truth then we can eventually remove these doubts so in that sense the doubt that tends towards the truth is very positive because by continuing to check up and continuing to acquire more knowledge of the subject then we can eventually find the truth we can become assured of the truth so whichever kind of doubt we have we shouldn’t just let it remain there, but we should try to find to investigate further, to find more knowledge, and to gradually find more assurance.
So, of course, we’re all going to have doubts. It’s it’s natural. It’s it’s inevitable. And we’re going to have more doubts on some topics than we are on others. Everybody has particular topics that they find confusing or that, for some reason, connect with a particular tendency in their mind to have doubts about that particular topic.
A lot of these doubts in our mind might relate to the particular sort of attitudes that are prevalent in this society. We find it a lot harder to accept things that go against ideas that are prevalent in our society than we do to accept things that accord with what’s already the attitudes that are prevalent in our society now. So sometimes we have to accept that we’re going to have these doubts for a long time. There are certain things we’re going to doubt right up to the time where we gain insight ourselves into these topics. But we have to develop enough confidence to do the work, to continue the process of studying and learning and meditating and gaining more and more insight.
We don’t really get the final confidence until we have the insight ourselves into these things. For instance, when learn about the teachings on selflessness, it won’t be until we can gain insight into selflessness that we can really see it for ourselves, and that’s going to take a long process. It’s not going to be a doubt that we can resolve right away. In the course of investigating into these topics, we’re going to come up with more and more doubts, more and more subtle doubts. And, actually, this is what the process consists of.
This is what our learning process really consists of. It doesn’t consist at all of taking things on blind faith because this is not learning at all. Anything that we take on blind faith, we haven’t really made our own, and it’s a very insecure form of knowledge. So there’s actually different levels of faith, and the first faith is admiring faith where we find something good in the teachings and at this stage we don’t have a terribly sound knowledge but we follow because it seems good and we want to learn more and then we can continue working on that basis and developing more and more faith until it becomes more solid as we gain more experience and in Buddhism it’s taught that we shouldn’t accept anything until just with without proper without proper confidence in it. We we shouldn’t just take things on blind faith at all, but we should we should seek to know more about it to understand it better to check it out and test it in every way until we can really gain more and more confidence and it’s what we can find really solid ourselves that’s going to work for us, and that’s where our real Dharma practice comes from.
It’s not it’s not what we it’s not what we believe, it’s what we know that helps us. So then, deluded views. It’s nine o’clock, I’ll just finish off quickly. But deluded views are harmful to us because they keep us from going further in our practice. So there are various different deluded views.
The grasping of the self as permanent and self existent is one. This is one that we have at different levels, both at the intellectual level and also at the instinctive level. It’s very hard to overcome at the instinctive level, but we can overcome it at the conceptual level, the intellectual level, by studying the correct views. Another one is seeing all phenomena as inherently existent, which is a more subtle, deluded view. A third one is the view that there is no cause and effect or rebirth.
This, as we already mentioned before, is a very harmful view to hold. So here we’re really talking about views we’re not talking about instinctive attitudes or attitudes that we haven’t thought out it’s talking about sets of views intellectual viewpoints philosophical viewpoints which state these mistaken viewpoints and which would reinforce our instinctive misunderstandings. So here we’re talking about actual philosophical viewpoints. We’re not just talking about the fact that we might instinctively see things the wrong way but we’re talking about the fact that we might have a set of views which has been formed either by ourselves or by some other school of thought which we’ve taken on and which teaches these mistaken viewpoints. So the other two are holding these above views as supreme, and holding worldly practices, such as worshipping idols or asceticism, as having ultimate significance.
So these things aren’t going to bring us liberation. If we think these things are going to bring us liberation and put all our energy into them, then we’re going to be wasting our time. The greatest remedy to all the delusions is selflessness, understanding selflessness. This isn’t easy to attain, so we have to also tackle all these delusions with various antidotes. Have to tackle them on a more everyday level and use these various antidotes so I already mentioned what some of those antidotes were and then there’s sort of a general explanation of how to deal with them by avoiding their causes.
So the first cause is the foundation, and it includes things such it means the seeds or the latencies. So we can’t really avoid these seeds or latencies they’re already there ready to arise they arise when we encounter the object so by avoiding encountering these objects we can help to keep these things under some control by avoiding situations that are really going to give rise to these delusions by avoiding situations that are really going to give rise to our attachment or anger and staying in good surroundings, staying among people who are practicing Dharma and so on we can help ourselves in that way the third one is society, avoiding bad company for instance going out with a group of heavy drinkers who’ll try to talk you into drinking heavily yourself and so on. It’s easy to think of these kinds of examples. The fourth one is discussions. This means things such as books, conversations, or I suppose nowadays TV and so on, that tend to increase our delusions.
The fifth is familiarity. So if we keep on following the delusion, it’s going to make this particular delusion stronger and stronger. For example, some people are so irritable that practically anything is going to make them angry. And if we find that we’re very inclined to this is coming about through the person following this delusion all the time, whether it was in his lifetime or in their past lifetimes. So if we find we have this tendency to have one particular delusion coming up very, very strongly as a result of having familiarised ourselves with it again and again then we just have to keep on applying the antidote And eventually, the antidote will outweigh the the strength of the the deluded attitude.
And the sixth one is unrealistic thinking. And this is because when we’re under the power of these delusions, this exaggerates the attractiveness of the odd object or its bad qualities, as we already mentioned. And And this particular thinking arises when we encounter the object, and then we go over it in our minds again and again. Under the force of attachment, we go over and over and over again the good qualities of the object that we’re attached to, and we make a story in our minds about how wonderful this object is and how we really just have to get it, and our life will never be worthwhile unless we can get it, and so on and so on. We all know how this works.
This is unrealistic thinking and we do the same thing with anger. Tell ourselves the story of how bad this person is or this situation is and how terrible it is if we have to encounter this person and all the terrible things that they do to us and so on, and they really ought to be given a good ticking off, and, you know, so we know how we and we start to think that they’ve done this to us out of all sorts of bad attitudes, you know, that they really have all sorts of bad intentions towards us, and they really have some sort of devious attitude in their mind that they that they’re acting from, and, you know, we we really have to put a stop to it and so on. And this is all completely just distorted thinking. And if we could cut cut this off, we could realize that probably most of this isn’t true at all, and probably the person did this action quite.