[Rinpoche recites first verse of Praise to Shakyamuni Buddha three times.]

So, the prayer, the praise to Buddha that we have just chanted, recited, actually here in Buddhadharma, or the Buddha’s teaching, even one verse of teaching, even one verse of prayer, teaching, it is extremely profound, that somebody who knows, somebody who has done extensive study of Buddhadharma, philosophy, sutra and tantra, there’s so much to explain even one verse of the teachings, even one verse, from that one verse there’s so many very, words, I mean, for example, Buddha, sang-gye, the Tibetan word, sang-gye, so sang eliminated all the wrong concepts, that which obscures the mind and that makes to, continuously to, which results the suffering of samsara, which causes samsara, which results suffering of samsara, so oceans of hell beings’ sufferings, hungry ghosts, oceans of hungry ghost suffering, oceans of animal suffering, oceans of human beings’ problems, then suras, asuras, intermediate stage, just the problems itself is like skies, I mean just kinds of oceans, so vast, just the suffering itself in each realm. So sang includes free from, liberated from all those forever, not just that, but the cause, the karma and delusion, all the wrong concepts. So there’s, one way of putting together, non-devotional thoughts to the guru, thinking that ordinary person, ordinary being, non-devotional thoughts, from there then all the wrong concepts, then up to the very last, the very last what is to be purified, the subtle negative imprint left on the mental continuum by the past concept of true existence, the ignorance, so that which projects the dualistic view.

One meaning of dualistic view is that the, even though everything exists in mere name, merely imputed by mind, so therefore everything are empty of independence, but with this subtle negative imprint projects, which projects the true existence and truly existent appearance on every mere imputation. Right after the mind merely imputed then next second from that negative imprint left on the mental continuum project true existence or the truly existent appearance, so made everything real, made everything real in the sense existing from its own side. Not just merely labeled by mind but something more than that, something additional than that, so that which is, then that is something existing from its own side, so made everything real, including yourself, the I, which is merely imputed by mind, then action, object, from the hell up to enlightenment, the suffering and true cause of suffering, made everything real and then liberation made real, true path made real and then everything, the whole entire phenomena made real. Doesn’t mean they don’t exist, but exist in mere name, merely imputed by the mind, that’s the reality but, so that’s why everything empty, all the existing, but then the mind projected, mind made everything real, which is not there, which is not there, which doesn’t exist in reality, but we believe as it’s the reality. By following the ignorance we hold onto it, we believe it’s the reality, which is not reality, which is false, we believe reality, so because of that, because of this belief that’s the reality, so from this morning, from birth, from beginningless rebirth have been believing that this is reality. So because of that wrong concept that holds onto it, after the projection, true existence, then you let your mind hold onto it it is true, so believing that everything’s real, which is not, which everything’s reality true which is not, which is false. So, because of that then even though the continuation of our consciousness has no beginning, even though our rebirths didn’t have beginning, continuity of our rebirth, but still didn’t get, still we suffering, still we reincarnate in samsara, still we suffer, the same thing, the whole experiencing the same thing, whether it’s the samsaric pleasure or whether it’s samsaric suffering. Whether it’s samsaric pleasure, pleasure in deva realm, human realm, even the deva realm, the desire realm pleasure, which is a million times much greater sense pleasure than human beings or then even including the form realm, those peace and happiness, peace and happiness derived from shamatha, calm abiding, having actualized fully characterized the shamatha, not just similar, then even after achieving then achieved inner peace and happiness, so through the meditation, achieving the firm contemplation, there are four levels within that, the form realm. So however, even including those, then we experienced numberless times in the past, those.

So sang, so not, eliminated, totally free from all these sufferings forever and then all the causes, the karma, all the wrong concepts, all the gross defilements, which are removed by the path, the lesser vehicle path to liberation, the right-seeing path, the arya paths, the right-seeing path, the path of meditation, there’s intellectual or due to doctrine, or ?labeled the defilements, then second one, simultaneously born defilements removed by the path of meditation. So all those, all these delusions of the three realms, attachment to the three realms, however, all those delusions, however, so including the seed of delusion, cause of delusions, completely removed, sang.

Not only that then all the subtle defilements which I mentioned just before, which projects phenomena even though they’re, the way they exist is in mere name, merely imputed by mind, so therefore they’re empty of existing from their own side, but project, but decorate true existence, truly existent appearance on those, then made everything real. Then we let our mind to trust on that or to hold onto that and then concept becomes the cause of samsara, root from where all the delusions, negative emotional thoughts rises, all the disturbing thoughts, the thoughts that which obscure our mind to see the reality, to see emptiness, to see the reality of phenomena, to actualize the path and then, not only obscure but also function of these wrong concepts, it disturbs one’s own mental continuum. So doesn’t allow us to achieve, doesn’t allow us to see the object of ignorance is, that’s totally false and that’s totally nonexistent, empty, so the ultimate, same, the ultimate reality of the phenomena, including the I and the aggregates, so then that’s how it blocks to achieve liberation, total liberation, ultimate happiness, total cessation of the sufferings and great liberation, full enlightenment. So without that wisdom, even if you have bodhicitta and compassion, those other things, but without, if you don’t have wisdom then also cannot directly remove the delusions.

So just sang-gye, sang, so you have to study the whole , all those things what have to be removed. There’s so much to study what has to be removed, that explained in the scriptures. Then gye, all the realizations, from guru devotion up to enlightenment, all the ten bhumis, all the Lesser Vehicle path, and all the details, gye, within that there’s all these realizations up to enlightenment, all the qualities of Buddha, limitless skies of qualities of Buddha, holy body, holy speech, holy mind has, so also gye, the word gye includes all the realizations. So there’s so much to study for, so many years of study, sang-gye, the whole path, so what has to be removed, all the path, all the remedy of the whole path, then what the path removes, all the defilements, the wrong concepts. So that’s what even just study, intellectual study, for so many years, these five, how to do that, those explanation of those and how to do that, however, based on the three higher trainings, the great insight then higher training of wisdom, higher training of meditation, higher training of the morality, so the whole study of the five major sutra texts and then another world, another world of mind, the extremely subtle part of the mind, another world of mind, when you enter in tantra, when you learn tantra, then there’s all this, the world of the pure mind. So there’s all the development of that so in the tantra and Highest Tantra.

So here sang-gye, then two, just two words , there’s a whole life, many lifetimes to learn, to actualize, so it’s like that, sang-gye. To study and to actualize the gye, what is contained, the whole path to enlightenment. Then you’re able to remove sang, remove, eliminate all the defilements.

So the meditation, prayers, so one verse, even two words, example, even two words like that, so one can go on, from these two words one can, somebody who knows one can, extensive Buddhadharma then one can, sutra and tantra, one can go on on this, whole lifetime you can explain the meaning of those words. So, like limitless sky, like oceans, meaning of those.

Anyway, so, lama ton pa chom den de de zhin sheg pa….chag tsel lo, so here just to mention, since we recite this quite often, so lama, so first start lama, so again here we have to think as I mentioned the other days, the real meaning of lama, the guru, [pause] the transcendental wisdom of nondual bliss-voidness and then the [pause] dharmakaya, the primordial mind that has no beginning, no end and pervasive, pervades all the phenomena, so that which manifested numberless past buddhas, present buddhas, future buddhas, and from whom you receive all your past happiness, present happiness, all the future happiness, including liberation, enlightenment. So lama, so this, from where all the three-time buddhas, from where all the three-time, numberless past, present, future, all the buddhas come and as well as Dharma and Sangha comes, Buddha comes from there so that means Dharma and Sangha, of course, ?come from that. And then from whom one receive, who guided you, from your beginningless rebirths who guided you, taught, revealed Dharma, then made you to practice, who made you to, who caused you to collect merit and so, for example, who let you to practice charity in the past and to practice morality, so that’s why you’ve got now this perfect human rebirth, this human body, yeah, this precious human body, which has all the livelihood and all the needs, which helps not only to survive but to practice Dharma. So, who let you to practice, who educated you in the path to practice morality and charity, as well, so these things. So however who helped you to create the cause of the eighteen qualities, who made you to create the cause of eighteen qualities, eighteen precious qualities, that our human body has now, that and quality, first quality, freedom to practice Dharma not being in the hell realm, not being born as a hell being, so even with that freedom you can achieve three great meanings. You can achieve any temporary happiness, the deva, human rebirth next life perfect human rebirth and all those things, as I mentioned last night. All those many temporary happiness, even to be born in pure land of buddha where you can become enlightened or never ever get reborn since from that time in the lower realms. So all these temporary happiness which I mentioned there yesterday, yeah, the perfect human rebirth, so forth, next life and then also liberation from samsara and the enlightenment, so the ultimate happiness. Then, even in one second you can achieve any of those happiness, so three great meanings, even with the first freedom, opportunity to practice Dharma by not being born in hell, that you have even with this first one, you can achieve three great meanings. And so how precious it is, this first freedom, more precious than billions of dollars, more precious than millions, zillions of dollars or whatever, euros, euro? Millions, zillions, trillion, zillion, million, billion, zillions, trillions of euros, not Italian lira. Or the, Nepalese rupees or Italian lira.

So anyway, I just remembered, Lama Tsongkhapa Center, our center there where there’s the seven-year or eight-year program, the masters program, which Lama ?found the idea and they arranged with Geshe Jampa Gyatso, the resident teacher of Lama Tsongkhapa, so many years ago when Lama was at Kopan. So the first one finished, now soon maybe starts the second one. However, so the early times Geshe Jampa Gyatso used to send donations to Kopan Monastery. So a millions liras, a zillions liras. So when you don’t know the Italian money, so it’s, you get fainted. You get shocked, So much money sent! Kopan Monastery, a billions, there’s millions of that…. So afterwards when you come to know the Italian money, then it doesn’t shock. Or maybe different shock. Because first you had that other shock, then next when you find out, another shock. Find out it’s too little, shock.

So anyway, I was talking money then I remembered this one, that story, at the beginning, in the early times.

Anyway, that much billions, zillions of euros or the dollars is nothing. It’s nothing when you compare, when you compare the value of that much money and you compare the value of the first freedom that we have, all that much is nothing. That [pause], even the worldly gods, the devas, the suras, those, even their one ornament, one necklace or one earring, even all the possessions in this human world you put together, then you compare the value of their one earring or one necklace or something, it is much, no, even the whole entire the possessions in this human world, the value is nothing compared to one of those devas, their ornaments, earring or necklace, something like that, it’s mentioned by great enlightened Pabongka in the Liberation in the Palm in Your Hand. So like that, compared to devas. So we were born as wheel-turning king, we were born as kings of those deva realms numberless times, had unbelievable well, all this, but didn’t do anything, didn’t liberate us from samsara.

And so then, also the nagas, they’re in the animal realm, they’re not in the human realm, but they have wish-granting jewel that whatever you pray, all the material possessions, enjoyments, whatever you wish, they can get it. Always they have a wish-granting jewel as an ornament on their crown, all the time, and they have like cities, like human being cities, like that, with all the treasures, wealth, however, they always wear wish-granting jewels like this, but nothing, they’re in the animal realm, so yeah, no opportunity to practice Dharma. So have all this wealth and we have been born like this numberless times in the past. So however, so all this wealth, so that’s what I’m saying, even the, not only one wish-granting jewel but the whole sky filled with wish-granting jewels, this is besides mountains of gold and diamonds, size of this earth gold and diamond, all that is nothing if you compare the value of even the first freedom that we have, all that much size of, mountain of diamond, gold, size of this earth diamond and gold it’s nothing, so reason I explained before. So even the whole sky filled with wish-granting jewels is nothing, the value is nothing if you compare to the value that we have, value of the freedom, first freedom that we have to practice Dharma, not being in the hell realm, not being born as a hell being. So even we don’t have all those things, even we don’t have any of those things, one slightest jewel but since you have the freedom to practice Dharma not being born in a hell realm you can achieve the three great meanings, all those, and achieve enlightenment for sentient beings, to enlighten all sentient beings. Not only that, you can cause happiness to other sentient beings, happiness of this life and happiness of future lives, happiness of all the coming future lives you can cause to other sentient beings. You can cause the liberation from samsara to other sentient beings. You can cause enlightenment to other sentient beings, who are numberless. So now especially if you added that, how much you can benefit others, even with this first freedom to practice Dharma not being born in the hell realm, so that is unbelievable. Can’t imagine. Just the first freedom if you analyze how precious it is. How precious it is.

Now then, there are eight freedoms, how each of them are unbelievable, most precious than anything that one has, this life. Then there’s the ten endowments. It is mentioned the ten leisures but I don’t think it’s correct. Some people translate “ten leisures” – I don’t think that’s correct. It doesn’t make clear, eight freedoms and ten leisures, the distinction is not clear. So I heard there’s a leisure you can go out and smoke, or a leisure to drink alcohol or, leisure to go to the beach, leisure, or leisure the parties, anyway, leisure, have some break from your hard work, leisure.

So however, ten endowments, five things received from your side, five things to be received from others, from that place, environment, from the place side, from other beings, like a guru, the compassion, or other people who have compassion you receive support and receive teachings from the guru, things like that, the five things received from you, five things you receive from others, from outside. So, endowments or either ten richnesses or endowments.

However, so now there’s ten endowments. Again, each of them is so, the most precious, unbelievable. So having the eight freedoms, ten richnesses, this body qualified with eight freedoms, ten richnesses, ten endowments, even in one second, even a minute you have that, you have this body qualified with eight freedoms, ten richnesses, within a minute, even duration of a minute, second, so precious. So this body is more precious than the whole sky filled with the wish-granting jewel. Not only a billion dollars, not only dollars or like that, whatever you think precious, material, external precious thing whatever we think, however, even fill up the whole sky it’s nothing. That even a duration of a minute, a second you have this body qualified with the, having these eight freedoms, ten endowments, so even each second that one has this perfect human body, which has eighteen qualities, this is more precious than whole sky filled with wish-granting jewels.

So therefore, however, so here the point is, normally the meditation is then, of course, this doesn’t, you don’t have every day this one, that this is difficult to find again and because to create the cause of this is extremely difficult, so therefore this incredible opportunity, having this precious human body, it can be stopped any time. This can be stopped any time, can be stopped any day, any hour, any minute, any second it can be stopped. So therefore, so wasting this perfect human rebirth, not practicing Dharma, one day, not practicing Dharma even for a second, a minute, ?can’t imagine that how much loss, greater loss than not only mountains of gold, diamonds, size of this earth, gold, diamonds, but even the whole sky filled with the billions of dollars or the wish-granting jewel, much more greater loss than that many wealth, than having lost the while sky filled with wish-granting jewels. Without practicing Dharma, wasted, even a minute, second, like that. Then no question about that that’s such an incredible loss, unbelievable loss. When people lose, even the business, you actually haven’t lost money, but in business you create this whole idea of, that you’re going to get, how to get a million dollars, a billion dollars, you create all this plan, you haven’t lost actual money but then you create all these things but didn’t happen. You just planned, your mind made plan, and then how you’re so unhappy that that didn’t happen. Didn’t happen then so, incredibly upset, even though it’s just mental, plan, you haven’t actually, money what you have haven’t lost, not gone. But then so upset, so that you lose a million dollars, didn’t need to say a billion dollars, a million dollars, then of course you become nervous breaking and then some people jump from the roof. There’s not much space in the mind, so mind become so upset, not much space in the mind so you go, then the suicidal thought comes to go over the roof and jump, the thought comes in many business people’s minds. So when you lose money, something like that, then suicidal, there’s not much space in the mind to think something different. So then suicidal thought comes, next thing that thought comes.

So here in reality, that’s nothing. So wasting this perfect human rebirth even a minute, second, is unbelievable loss, having lost than skies of wish-granting jewels. However, then no question if you talk about the day, one day passed without practicing Dharma, can’t imagine that, that’s unimaginable loss. So without need to say about the weeks and months and years. So this is just, anyway, then other realms very difficult to practice Dharma, in deva realms or the lower realms, very difficult to practice Dharma, doesn’t have opportunity like you have in this human world, in this human realm, in this continent. So the lower realms, as I mentioned yesterday, then so much heavy suffering and also from the body’s side, it blocked, have to ?live with that body which blocks to understand the words, meanings of the teachings of the path that can remove the cause of the suffering and sufferings.

So, [pause] so this moment, this second, this moment in the human world and one has this human body but the lower realms, hell, hungry ghost, animal, the hell realm, can happen, that can happen, that can appear any time, any moment it can appear. That rebirth can happen in any moment. So, as great enlightened being Pabongka Dechen Nyingpo mentioned, that between the lower realms, between the hell and the human realm where you are now, having this human body, between that there’s nothing, there’s just this very fragile, this, nothing solid, this breathing in and out. So once this breathing in, breathing out and in, so once this is stopped then there’s the lower realm is there, such as the hells is there, once this breathing stopped. So between these two, the running, this breath running in and out, just that, so in any moment, it can be stopped any moment. Any moment it can be manifested, actualized. So that experience can happen.

So however, here the whole, it just happened this part, anyway, since I was talking about perfect human rebirth anyway, so then, so the whole thing is, how important to practice Dharma. So, like in the lam-rim that, without Dharma there’s no happiness, happiness comes from Dharma, good karma, virtuous thoughts, virtuous actions, so happiness comes from Dharma, from good karma, so therefore, since you want happiness, do not want suffering, so you must practice only, we must practice only Dharma. Then even that, should be done right away, immediately, because death can happen any moment and while you have all the opportunities and at the time of death then nothing can, even this body has to be left, that you have cherished the most, that you have cherished the most than all the, there are numberless sentient beings, than buddhas and the numberless sentient beings, the body that which we cherish the most then even this has to be left at the time of death. Whole family members, how many, any material possessions that you cherish most, however, most loved ones, the beloved ones, everything has to be left at the time of death and then what benefits at the time of death is only Dharma. At the time of death you can enjoy, something that you can enjoy in your future lives, the happiness, that’s only Dharma. Therefore, practice only Dharma. That’s also by reason, therefore, practice only Dharma.

So here, then this which I mentioned just before, how this is so precious, even every moment, second, how this is so precious, then also additional reason, how, then one should practice Dharma all the time, then what is that Dharma? There are so many practices to do, but then, so the most beneficial, most fruitful, that beneficial to you, to all sentient beings, that numberless past, present, future buddhas they checked for many eons what is the most beneficial for sentient beings; they found out that bodhicitta is the most beneficial thing for sentient beings. So there’s so many practices, Dharma practices, but their heart is, what one should focus, what one should keep in the heart, the bodhicitta.

So from Lama Tsongkhapa’s teaching, Hymns of the Experience of the Path to Enlightenment, there mentioned that [Tibetan], I don’t remember every single word but the last one is [Tibetan], missed out two or three words . Then [Tibetan] the way we normally recite it is [Tibetan], that’s not originally how it’s written by Lama Tsongkhapa. Lama Tsongkhapa wrote, I, the, anyway, mentioned before, already saying, so the bodhicitta [Tibetan] is the main path, like the trunk of the tree, of the Mahayana path. Then it is the basis of the bodhisattva’s great activities, foundation, the bodhicitta is the foundation and that bodhisattva’s great activities they’re dependent on, the six paramitas and so forth, the extensive works for sentient beings. The six paramitas to ripen one’s mind, then to ripen, the four means of drawing sentient beings to ripen the minds of others, so the source of the extensive works for sentient beings [a couple of words missed], so this bodhicitta is the foundation of that, where all this depends on.

[Tibetan] So it’s like, what do you call? Like the mercury? Mercury? [Ven. Sangye Khadro: Mercury.] Mercury, that transforms all the…. [Ven. Ailsa: Alchemy, Rinpoche.] Alchemy. Alchemy! The alchemy that transforms all the irons into gold, so like that. [Tibetan] So the towards the two types of merit, then it’s like the alchemy, the bodhicitta is like the alchemy to transform into gold. So the bodhicitta it transforms the two types of merit, merit of virtue and merit of wisdom, it transforms into the path, into the cause of enlightenment. Into the cause of enlightenment, it transforms into that, rather than becoming cause of liberation or the temporary happiness, samsaric pleasure, then transforms, because of bodhicitta then transforms whatever merit you collect, virtue or merit of wisdom, then everything become cause to achieve enlightenment for sentient beings.

[Tibetan] So therefore, hold the supreme thought of enlightenment, therefore, hold the supreme precious thought. So that is the most pure attitude and that is the highest attitude, among the attitudes, attitude only seeking the happiness of this life, which is totally black, totally nonvirtue. And then, attitude seeking happiness of future lives, so then there’s attitude of seeking liberation, ultimate happiness, for oneself, so among all those attitudes this attitude is, so this thought is the highest, so it’s very precious because we have taken this body which is only in nature of suffering, body which is nature of impurity, only in nature of suffering and even filled with the impurity as Nagarjuna explained, thirty-two impurities or, however, all the dirty things. Before we eat and drink it’s clean, before it went inside the body, it’s clean. But then after it comes out of the body it’s dirty. Before it went inside the body it’s clean. Once it has come out of the body it’s dirty. You don’t drink that, you don’t eat that. After coming out of the body, you throw out. Untouchable. Untouchable? So anyway, that proves that the body is dirty. If the body is clean then you should, after it’s come ?through, drink and eating food, after it came out of the body then it should be still clean. It should be eatable. If the body is clean. But because the body is not clean, filled with impurities, so then that made what went made dirty, so then you can’t drink, you can’t eat. Then it’s something that you cover, it’s something that you get rid of, something that you cover, dispose of . So eating, drinking. So anyway, so that proves, anyway that is very clear reason why this body is impure, so dirty, that’s very clear. If it’s not dirty, after what things comes out from the ears and from the nose and the lower doors, then it still should be clean. And those are regarded dirty. Why regarded dirty, anyway so….

So however, [pause] so bodhicitta so precious because by having bodhicitta, then [Tibetan] so by having bodhicitta then this body, even one has taken this dirty body, then because of bodhicitta then you can achieve, you can have the totally, the body of, the fully enlightened body, buddha’s body, that which is priceless, that which is so precious and priceless. So you can achieve, it can be transformed into this, so it can change into this, so by having bodhicitta. So incredible, unbelievable this, unbelievable accomplishment, by having bodhicitta, you can, total transformation, you can change in this way. Can achieve this, buddha’s holy body, which is so precious and priceless.

So therefore, the bodhicitta is so precious. Without bodhicitta even you have wisdom realizing, directly perceiving, you can’t do this, you can’t achieve this. And not only that, with bodhicitta you can enlighten, with the bodhicitta, if you have, then you can cause all these four levels of happiness, you can cause happiness of this life to the sentient beings, you can cause all the happiness of future lives towards other sentient beings, and you can bring the sentient beings to liberation, ultimate happiness, then bring the sentient beings to full enlightenment, the numberless sentient beings you can bring them to enlightenment.

So, as I mentioned the other night, one of the nights, if you have bodhicitta then numberless hell beings you can enlighten them. Then, from your bodhicitta then the numberless hungry ghosts, they can get enlightened, liberated from the oceans of samsaric suffering. Then from your bodhicitta, if you have bodhicitta, you the one person, then from that numberless animals they get liberated from the oceans of samsaric suffering, they get enlightened. If you have bodhicitta, you the one person, then from that numberless human beings they get liberated from the oceans of samsaric suffering, including the sufferings of the human realm, and then get enlightened. Then same as the suras, asuras. Numberless suras, asuras, intermediate state beings, all the same, so they all achieve, from your bodhicitta, who are suffering now, who are obscured now, they all able to achieve enlightenment. So therefore, how this bodhicitta is so rinchen sem chog, the precious thought, so precious, ?priceless, so like that.

We think money is precious, so because you know if you have money what you can do, you can do so many things, enjoyments, so because of that then you think the money is precious. So now similar like that, how normally common people think, now similar here, so as I mentioned before, even you own, even you have limitless skies of, whole sky filled with wish-granting jewel, that alone can’t do what bodhicitta can do, that alone you can’t stop even your rebirth in the lower realms, even you own skies filled with the wish-granting jewels, with that alone you can’t stop rebirth in the lower realms. But if you have bodhicitta then the great compassion, loving kindness, bodhicitta, you can do that. So from there up to, that you can enlighten all sentient beings, so with bodhicitta you can do that. The numberless sentient beings not only, yeah, all the benefits we get but numberless sentient beings they achieve all this, can achieve all this happiness up to enlightenment from your bodhicitta, so that’s why it’s so precious.

So however, so going back now. This is not the topic what I planned. It just got side-track. So I’ll just go back to lama ton pa chom den de…, lama. So, what I was saying before was, since I was talking about that then it went that way, that direction, but what I was saying is, this human body that we have, even that we have qualified eight freedoms, ten endowments, so all this is so precious, unbelievable what you can do with each one, so all this received by the kindness of the guru that in the past, so this dharmakaya, okay, this absolute guru, then this manifested in form according to one’s karma, then taught this, caused you to create the cause of those infinite qualities, so this time that’s why we have this, gives us incredible opportunity to, any practice of Dharma we wish, we can do it. And then also, like that, able to do that.

So however, so...