So, good evening. So, so there’s the integration, end of the initiation, the giving the idea of the whole path, particular related with each initiation. So end of the initiation, the tsog, so integration of the whole steps of the path explained in brief. So, the setting up, the meaning of the initiation is setting up in the graduate path, so that’s what it is. So, [pause] main reason to follow the Mahayana path, that is to benefit for sentient beings. So, the compassion towards other sentient beings’ suffering, unbearable, so the great compassion seeing sentient beings suffering in samsara, so unbearable, so therefore how you can benefit them is, you need the rupakaya, you need to take the buddha’s holy body, body of the form, dharmakaya, just dharmakaya the sentient beings cannot see, cannot communicate, so the main thing to achieve to benefit for sentient beings is the rupakaya, the holy body of form.

So, to achieve that, you need to achieve dharmakaya, so therefore, with dharmakaya manifests the holy body of form, yeah, then not only the sambhogakaya, nirmanakaya, but however out of dharmakaya then pure form, aspect of buddha and then also ordinary form, for ordinary beings whose mind is obscured and who cannot see aspect of buddha, pure form, then manifest various ordinary forms, all sorts, nothing definite, in any kind of form that fits exactly to that sentient being, to their level of mind, the quality of the mind, yeah, so among the impure, among the karmic obscuration, whose mind is obscured, among those then there are very heavy obscured, many different, or there are numberless different kinds so then, so manifested in human form, ordinary human form, having suffering, like that, having delusions, having suffering, just like exactly as ordinary being, showing exactly the, some of the sentient beings in the form of dog, cat, whatever, but who manifest dog exactly behave dog, barking and eating, yeah, anyway, doing whatever the dog does, whatever the dog does exactly behave, so that’s what it means manifestation. So ordinary being, ordinary human being they, so having delusion, having ignorance, yeah, like that. Delusion, suffering, and mistake in the action, whatever, showing exactly and not showing higher than, because it doesn’t fit, there’s no karma to see, so not higher than that, more pure than that. So it manifests ordinary bodhisattva exactly ordinary bodhisattva. So you make think may not have realization of higher bodhisattva, anyway, achieve the bhumis however showing exactly no other higher understanding or something, behave exactly, so like, so manifest in child, born as child and cry, make kaka, pipi, and you behave exactly as a child, so any form, so manifest means that, so you do exactly what, (?) stuff how normally they do, so because only in that way they can help others. Only this way they can see, they can communicate, so only this way can benefit others.

So anyway, so it’s very easy to believe from the others, Oh, this, definitely it’s ordinary being, doesn’t know any higher, it’s not higher bodhisattva, has no idea, no understanding, so because it’s behave exactly, if it’s ordinary bodhisattva behave exactly like that. Doesn’t show anything special, having achieved bhumis or anything. So any being, so some is butcher, for some manifest butcher and show exactly butcher, normally what butcher does. Then prostitute, manifest in prostitute, some for sentient beings who have so much attachment, whatever, then whatever normally they exact behaving that way. So, the other beings, who don’t have pure, who has only ordinary mind, no pure mind, then just only see exactly behaving like that, then see only that, doesn’t see anything more than that, higher than that, in the view of that person, so like that. So all these great beings, in the past life already enlightened beings, but then when they reincarnate as children so do everything what the children does normally, yeah, then like that, crying and what normally children behave, play, just exactly, even though in reality enlightened being. So, [pause] like that.

For example, His Holiness quite often says, Oh, I don’t know this. Oh, I don’t know that, quite often when you have conversation or in the teachings sometimes or there’s some, or Oh, this not sure, something like that or many times. Or when you, ________ things, us, Oh, this don’t know. So anyway, so then that time, of course if you have pure mind seeing real Chenrezig or real buddha then of course you wouldn’t have that thought. But if you don’t have that pure mind, you would think, Oh, really, His Holiness doesn’t know this. So you might think. So you see as ordinary being. And some, for certain people, like showing kind of aspect of upset, disturbed or upset and showing dark face, like that, however that’s, it’s all us sentient beings’ view and, of course, it is done to benefit to the sentient beings and particularly those particular sentient beings needed that aspect, need that such an aspect and manifestation. So one might think, Oh, His Holiness, one might think if one doesn’t have realization, if one doesn’t have pure mind seeing, realizing buddha, then might think, Oh, His Holiness is angry, you might think like that. Common people would think like that, that Oh, do not know. So, see ordinary form like having discriminating thought, like that. So, showing ordinary bodhisattva, that do not show at all having achieved higher path or arya bodhisattva, those qualities, never show to those beings, never show or those sentient beings never, do not see, never show because they don’t have karma to see, so only karma they can see is just that ordinary, even it’s bodhisattva but ordinary bodhisattva, so like, in the view it appears a hundred percent it’s ordinary bodhisattva, hundred percent like that in the view. So again, anyway, this explanation helps also the section, very important subject of the guru yoga, which brings everything successful, all the realizations up to enlightenment, and also other, to achieve the extensive benefit to sentient beings, so yeah, part of, anyway, it becomes part of that subject.

So now, so one need to achieve, to be able to benefit, so the objectivity of our life, the objectivity, to follow Mahayana path, that’s to accomplish the works for other sentient beings, for that then we need to achieve the unified state of, unified stage of the no more learning, unification of no more learning, so we need to achieve that. So, for that, then that is only possible if you, only if you practice Highest Tantra. Even the lower tantra alone cannot, you can’t achieve that, because as I mentioned, the gross mind doesn’t go to enlightenment. Only subtle, extremely, gross, subtle, extremely subtle mind, only that goes to enlightenment; so therefore, and what makes possible to actualize that and cease the gross mind is only in the Highest Tantra has that method. So therefore, we need to practice the Highest Tantra for the, so....

[Rinpoche teaches on the essence of the Highest Yoga Tantra path. This part of the teaching is restricted and has been removed.]

Then, and all this, the one main one what makes successful all this then, of course, by receiving initiation from vajra master and then taking the tantric vows. Then, to take the tantric vows then that depends on the preliminary, taking the bodhisattva vows, so it depends on that. Then, to be, of course, then all this, the preliminary for all this, then need to achieve, give up the I, self, cherishing others, bodhicitta, so attitude of practicing all this tantric path then is by that attitude, so the preliminary. With that then practicing the six paramitas, then the bodhisattva vows, then to attain such this graduated path of the higher capable being then that depends on the preliminary, having trained the mind in the graduate path of the middle capable being in general, left samsara behind, renounced, however the desire realm, all the, desire realm itself, all the pleasures of desire realm, then as well as the form realm, formless, those deva realms, form realm, formless realm. Even the formless realm, where there’s no suffering of pain and suffering of changes, temporary samsaric pleasures, the suffering of changes, those, those samsaric pleasures which are suffering of changes, where there’s only the third suffering, pervasive compounding suffering, the aggregates under the control of karma and delusion, contaminated seed of disturbing thoughts and that, because of that, the aggregates, continuously the aggregates circles again to the next life, again circles to the next life then that, continuation of that samsara then circles to the next life, so like that. So without renunciation of samsara, entering in the path, and the wisdom realizing, without directly perceiving emptiness, without that, then this is what happens. Even by being born in the formless realm, highest realm of samsara, still, after that karma is finished you circle again.

So however realizing, not only desire realm, but form, formless realm, all these realms of samsara then only, completely only in the nature of suffering, so totally disgusting, could not find, can’t find attraction even in the dream for one second, even for one second for all the desire realm, samsaric realm, desire realm, form realm, formless realm, all these, by discovering how they are only totally in the nature of suffering, so you don’t find attraction even in the dream, even for one second, so like that, so renunciation of samsara as a preliminary.

So then, to have that, the preliminary, the graduate path of the lower capable being in general, the renunciation to this life or in other words, mind which is totally free from the attachment, mind which is totally free from the grasping mind, the clinging, grasping, this painful mind, which creates all the confusions, this life and other lives, so, life after this, other sufferings. So that satisfied, content mind, free mind from the attachment clinging to this life. So, like that. I think also, I think this should also include, so the renunciation of samsara, then the three higher trainings, then renunciation to this life, then with that, the satisfied, content, the free mind, so free mind from the confusions. however then with that, not only taking refuge, Buddha, Dharma, Sangha, but following the advice, the karma, protecting karma, abandoning ten nonvirtues, practicing ten virtues.

So however, then, actualizing, from the graduate path of the lower capable being in general, so from the beginning of the path, the perfect human rebirth, all that then, so all that relies, all that depends, such as all that, from perfect human rebirth up to enlightenment, all that relies to the root of the, as Lama Tsongkhapa talks, expresses, the root of the path, so correctly devoting to the virtuous friend. So here, by looking at the guru, [pause] even, whether the teacher’s side it’s buddha or not, whether it’s bodhisattva or not however from the disciple’s side, correctly devoting to the, by looking at free from all the mistakes and having only qualities, and by looking at it buddha, then one see, training the mind in that, one see buddha. Then that way then so the disciple can become enlightened, if the disciple’s side practice well can become enlightened even before the guru, before that person’s teacher become enlightened. So, before that, that person’s teacher become enlightened, the disciple can become enlightened much, can be enlightened first, quicker. Then able to enlighten sentient beings quicker, so then this disciple, then the objective of the life is succeed, like you start, starting, you enter in the primary school, kindergarten, from there primary school, then high school, however, college, university, then you get degree, whether doctor or MB, whatever it is, PhD, whatever, however, so that’s the objective. Then, after that, then able to do, able to find job, to do the job, whatever, make money or to teach others or whatever, so like that. So, similar like that.

So this way, the disciple’s wishes is succeed, this way his wishes, his objective succeed, actualized, so that’s what is needed. So that’s the whole point, that, here it’s not the argument, that whether the teacher is buddha or not, the debate, argument, it’s not the point of argument, just practice. It’s not a point of argument.

So here I would like to say something, at this point. So, this is the reason, so therefore, [pause] of course, correct way, yeah, find very difficult to talk about guru devotion, very difficult to talk about guru devotion, because you are teaching Dharma, because yourself engaged in teaching Dharma, so very difficult, so devotion so however of course, it is uneasy, but the correct way to do is that, with compassion to others. If others they didn’t know this, they don’t know this, if they’re completely ignorant, if you leave them completely ignorant in this subject, then they would make so much mistakes, all the way through, no matter how much they learn Dharma, no matter other teachings how much they learn, how much they try to meditate, live on the mountains, caves, or not seeing people and not eating food, not sleeping, whatever, not seeing birds, not even seeing the birds, not even coming out to see the birds. Anyway, I’m joking. So anyway, because they don’t know so they will constantly, they will make so much mistakes in their life, from beginning they will make mistakes, from the beginning they will make mistakes, from the very beginning of Dharma practice, they will make so much mistakes, already so many heavy negative karmas collected, because of lack of understanding, lack of understanding the guru devotion practice. Of course, of course, you can’t talk about that, from the very beginning, of course it has to be suitable, it has to be the right time, that, of course, otherwise, it does not, yeah, however generally speaking, therefore, Lama Tsongkhapa is very wise that when he set up lamrim, of course, follow Lama Atisha, then, so the guru devotion subject is brought at the very beginning, so before you begin anything _____, so the person is fully aware, has full, has complete understanding of the teachings on the guru devotion. So from the very beginning that person become very care, that person knows why you have to pay most attention, what is the biggest obstacle for success, so person has already knowledge, already, where you need to pay most attention in the life, put your effort and even cause life danger however so like that, so it helps from the very beginning to be correct, start good, start a good light, start pure practice, yeah, not begin the life, not begin the life with so many mistakes, not that. Begin the life good, pure, safe, like that. So, [pause] from the very beginning, pure or clean life, like that, spiritual practice.

So, in other traditions the guru devotion comes after, I think, refuge, or after samsara, talking about how samsara is nature of suffering, I mean, talking about the shortcomings of samsara, or after refuge, talking about the lower realms, then perfect human rebirth, usefulness, difficult, those, especially impermanence and death, and the lower realm sufferings, and then refuge and karma. So I think, maybe after refuge, somewhere.

So however, so with compassion, with concern of others, with concern of the sentient beings, the disciples guide, to not make mistake from the very beginning, making to be fully aware, so then explaining the guru devotion practice. So not, of course, not with the motivation that to receive respect for oneself or advantage, get advantage for oneself. Of course, then that, of course, then that’s not, can be misused, but your concerned of the sentient beings, the, who are relying on you, concern of them to guide, to be successful attaining realizations of the path, in a few words anyway, in short, disciple to be successful in attaining the path, achieve liberation, enlightenment, so to achieve the goal, to achieve the objective, to be able to do perfect work to sentient beings, so for that. So if you explain with compassion, I think that’s perfectly right, there’s not any problem. But of course, if, without that motivation then of course, then can be difficulty.

So the other thing is that, of course, now there are so many lamrim teachings translated into English, so the guru devotion practice of sutra and tantra, tantric commentaries and, so many, so certainly, without much words of that, one way is, certainly being good example, being very inspiring example to the disciple, of course that is, without much, without many words, just being very good, very inspiring example to practice Dharma, of course, that is one way, not like before, nowadays many teachings on those subjects, which they can find out. So that is another good one. But still of course, but of course still it depends on the disciple’s side that, this it depends on interpretation, it depends on the interpretation of the, the disciple’s side interpretation. It’s just, like, I think you probably heard the story many times, like the teacher in Tibet, in one monastery, the two disciples went their home or somewhere very far, they came back very, very far from their home, somewhere, felt tired, exhausted. So the teacher gave cold tea, these two disciples, these two monks. So the one disciple, the first disciple, anyway, doesn’t matter which one is first anyway, the one disciple got angry to the teacher, Oh, we came so far, so tired, so didn’t give us even warm tea. Then the other disciple thought, Oh, the teacher’s so kind, so kind for us. He specially gave us cold tea. He specially give us cold tea. So here is a simple example, there’s also responsibility from the side of the disciple, it depends on how you, it depends on the disciple, on the interpretation, individual, how you think, it all depends on that, how you practice, how you (?) look (?) at, so you have to understand also that.

So it’s, like the Gelong Lekpai Garma that Buddha, Guru Shakyamuni Buddha, from his own side he was enlightened being inconceivable numbers of eons ago, but Gelong Lekpai Garma, Buddha’ attendant, Lekpai Garma, who served Buddha twenty-two years, who always, every day with Buddha, served twenty-two years, didn’t see any quality and he saw Buddha only liar. And I think his Hindu guru, he had one Hindu guru, had more faith, more faith than the Buddha. Then I think there’s some story, I don’t remember, the Hindu guru was born, something, some interesting story, anyway, the guru was born, then died and born preta, so I think making noise in the road, I think when the monks were passing through or the Lekpai Garma, anyway, born as preta and in the road making noise, so the Buddha explained, so there’s some story there. Anyway, I don’t remember, something to do with, some story, I think gave brown sugar drink or something, then the teacher died, anyway, it doesn’t matter. Yeah, maybe some of you might remember which story.

So anyway, so Gelong Lekpai Garma, twenty-two years being Buddha’s attendant but he never saw any quality, only liar during all those twenty-two years. And that is because, Guru Shakyamuni Buddha went for alms one day and one girl from the family offered a handful of grain to the Buddha’s, put in the Buddha’s begging bowl and Buddha said, Due to this karma, you will be enlightened called (?) Tse-me ____ Sang-gye, so it sounds like Buddha Having No Name, but I’m not sure exactly. So Buddha has predicted the result that she will become enlightened, (?) Tse-me _____ Sang-gye Buddha, Buddha’s name, anyway, Having No Name, something like that, I’m not sure.

So anyway, then he thought this is too much, Lekpai Garma thought, It’s too much. He thought Buddha is flattering just because this girl gave handful of grain, so Buddha is making a big thing from that, flattering, what do you call? What’s the other word? Flattering. [Pause] Anyway, it doesn’t matter. So Buddha’s flattering the girl. So it didn’t fit to him, so he thought Buddha’s making huge thing out of that, so he thinks, How’s it possible from this? Giving one handful of grain then become Buddha, something like that. So then, so because from his side he never look at Buddha, he never look at no mistake, having only quality, he never practiced that, never trained his mind, so then only look at it mistakes, then this is what he saw, that’s what he saw the twenty-two years, only mistakes.

Then the opposite one is, the Milarepa, as I mentioned, the opposite one is Milarepa. Of course in the West, of course, I don’t know, probably might, according to Western terms, might say abuse, so only scold, only giving hard time, for years never gave any teaching, initiation, so anyway, but Milarepa’s side, (?) undisturbable, unshakeable devotion, looking at it Buddha, seeing only Buddha. So no change to Milarepa’s devotion.

So here, [pause] so in this way all the sutra, tantra, it’s all supporting each other, no contradictory, only supporting each other. All the teachings of Buddha is for one person to achieve enlightenment. All the teachings of Buddha only support one person to achieve enlightenment. So everything, completely becomes that, support for one person to achieve enlightenment. So then by having received the initiation, [pause] like water, like the continuity, flow of the river, so attempting continuously the profound yoga, the two stages. So after having received initiation, so then retreat, doing the practice, the deity’s practice and then, practicing the profound yoga of the two stages based on keeping the samaya vow, like the eyeball. So even a hair goes, touch, eyeball’s very sensitive, so you protect the eye, from the dust or from anything, protect the eye, so like that, keeping samaya vow. Then this way, either able to achieve enlightenment, sublime realization, mahamudra, in this very lifetime, so those clear light example, clear light of meaning, those. Then, however even didn’t happen to achieve full enlightenment, the best, to achieve full enlightenment in this life, then as I mentioned during the vow, then within next lives then you meet your guru and again practice the path, however achieve enlightenment within three lifetimes or seven lifetimes or within sixteen lifetimes. however achieve enlightenment quickly.

So, that it is said, probably many of you might have heard that, His Holiness Zong Rinpoche used to, often His Holiness Zong Rinpoche or His Holiness Serkong Rinpoche, His Holiness Zong Rinpoche particularly used to say this or maybe also His Holiness Serkong Rinpoche used to say that, because there’s worry, fear of taking initiation and then unable to keep the vows and the commitment, things like that, the reciting prayer or mantra, whatever. I think usually the concern is the mantra or the prayer, not so much the vow, the tantric vows, not so much that; it’s mainly the prayer, just that, usually that is more afraid unable to do than the basic tantric vows. There’s five types of buddha’s vows and then these twenty-two, those particular ones. however so again here, so what makes, so what really makes to achieve enlightenment quickly is the tantric vows, these tantric vows, samayas. So always we have to understand, so this is the one that makes to achieve enlightenment quickly, the vows, samayas. So, then the awareness comes in our daily life in those vows and then courage to practice comes. Otherwise, that becomes unknown or not taking cared or just concerned just some prayer or mantra to recite, but all the rest is not, somehow not have thought.

However that, His Holiness Zong Rinpoche used to say that, by taking initiation, because there are all these, hearing all this, so Rinpoche, you take the Highest Tantra initiation, then didn’t, unable to protect the samaya vows, then born in the lower realms. Then, who become enlightened first, it’s a question of that. This person who took tantric vow, initiation, all this, then unable to practice samaya vows, then born in the lower realms, that, and then a person didn’t take initiation, Highest Tantric initiation, those samaya vows, and then not even Mahayana, practicing Mahayana, taking responsibility to achieve enlightenment for sentient beings, not even that. Then just thinking this is much more simple, just follow the Hinayana path, just that, to achieve liberation for oneself. So even that person able to complete the five paths to liberation and achieve liberation, then because that person achieved liberation, nirvana, then abide in that for so many eons, get kind of stuck, or caught in that blissful state of peace for so many eons, inconceivable number of eons. So therefore, so then it’s said the person who took the Highest Tantra initiation, the vows, then unable to practice, then born in the lower realms and finished experiencing all the length of, all the sufferings whatever it is, how long has to suffer but finish the karma, then again then born a human, born in human realm, meet Dharma, and because you made connection in the past, you received initiation, made connection to tantra in the past, so then you meet again tantra teaching, then you practice, then you engage in the path, you enter in the path, then you achieve enlightenment. So when this person, the other person didn’t, not even practicing Mahayana teaching, then thinking, anyway, entered Hinayana path and achieved liberation from samsara, then abide in this blissful state of peace for so many inconceivable, so this other person already achieved enlightenment, finished experiencing the karma in the lower realms, all that, all the length of time, so finish, then enter path, meet tantra, born a human being, meet tantra, actualize the path, then achieved enlightenment already.

So, Rinpoche’s saying that still, even one didn’t get to practice the samaya vows, but still that has incredible advantage to achieve enlightenment quickly by having made connection to tantra, secret mantra, Vajrayana, by leaving positive imprint, able to leave positive imprint, so that causes to meet tantric teaching in the future and practice.

And also, Lama Atisha, one, I think, two geshes from, well, I saw in the teaching that, arguing, so better to not take tantric initiation, because you break all these vows, not only the root but the eight heavy ones, bonpo, those, like practicing pure appearance oneself deity and the place into, so those unable to do, then rainfalls of vices one collect, so the two geshes thinking better not to take great initiation, like that. So then Lama Atisha is saying, That is a blind yak eating grass, a yak whose eyes are blind eating grass, so could not see all the grass, blind, the eye is blind, so sees some, doesn’t see some. Blind yak eating grass. So, Lama Atisha said, Even though it is like this, when you are unable to practice pure, like that, an example, pure appearance, like that, then vices like rainfall, then like mandala, Lama Atisha used mandala, mandala where you wipe away, clean, you put without cover then many, many dust, as time goes, many, many dust, so but all that dust, so many dust as times goes gets covered, but you can clean all that by one time. So like that, these geshes talking about this is because not knowing there’s a skillful means of tantra, called Vajrasattva where, even though you’re unable to keep those subtle ones, difficult ones, unable to keep those vows, unable to practice continuously so there’s a rainfall, there’s, like those example, dust, so many dust covering, vices received, but by doing what is called Vajrasattva practice one time [snaps fingers], it can purify everything. So Lama Atisha replied, this is Lama Atisha’s point of view, negating what the two geshes were thinking. So that’s also one to think.

Then, after you have done the retreat, after you have deity’s retreat, then you can do called self-initiation and the most powerful, so by having done that one time, that purifies all the negative karmas, degenerated, all the three levels of vows, completely. Completely. And then, because during that time also you take vow, so restore, so that is unbelievable advantage, extremely important, unbelievable advantage. So therefore it’s good to do, if you have received Highest Tantra initiation of deity, then it’s good to do retreat, that enabling retreat, where you can do, yeah, self-initiation or these things, where there’s incredible benefit, incredible protection of your life, purify these things so then that again makes pure and able to practice the samaya vows and then that makes easy to have realization of the path to enlightenment. But if you haven’t done any Highest Tantra deity’s retreat then you can’t the self-initiation, this life atomic bomb, so powerful to purify all the negative karmas. And when you, and this is one of the best things to do, one most, best thing to practice in everyday life, if not every day then once a week; if not, then once a month, however in one year as many as possible, self-initiation. Of course, where there’s a lama giving initiation, of course, I’m not saying self-initiation is better than taking initiation from guru, I’m not saying that. Of course, when there’s no chance to take initiation from the guru, then you take initiation by yourself, so that, then you purify everything and revive, make everything pure.

So, by doing this, then when you die, even though many negative karmas, broke vows, many you created, by when you die, your negative karma is very light, so there’s no obstacle, so death does not become difficult for you, and becomes very easy, able to go to pure land or however to find a perfect human rebirth, can meet Vajrayana teaching again, to practice, so like that.

So, even not possible in every month, but in one year, as many as possible, taking self-initiation, if you have done the deity’s, Highest Tantric deity’s retreat, the enabling retreat, with the fire puja at the end. Not just, well, time’s not the important thing, the time is not the question, it’s, there’s a number of mantras during retreat and to be able to do fire puja, like that, to complete the retreat. So therefore, and every time when we take initiation, every time when you do self-initiation, you develop the potential of your mind, plant seed of the four kayas and makes the mind ripened to actualize the two stages.

So however even you know that you’re going to die today or there’s going to be earthquake or something or bomb or something, so even one knows that, either that or whatever, disease or whatever, that anyway, that one is going to die today, today or tomorrow, then best thing to do, if it’s not possible to take initiation from a lama, then you take self-initiation, that’s the best thing it’s advised by the great learned teachers, the tantric masters. So, many practitioners they do that. If they know they are not going to live then do self-initiation and then make ready, you prepare by yourself for the journey to the pure land or the human rebirth to continue the practice.

So, by having taken this this time, by having taken Gyalwa Gyatso initiation this time, so must realize, should know, all this benefit what I’ve just mentioned, it happened. Unbelievable purification, incredible protection, purification happened, all those negative karmas collected in the past purified, saved from many eons of suffering in the lower realms. So, should realize the incredible advantage what you received, that you have done, that you achieved. Then intend to really put effort to practice, like that.

So however I didn’t mention the commitment before, main thing is the samaya vows. Then the other one is just to recite or prayer, like that. So, I don’t remember what, before what I said, but I think the basic thing anyway, either retreat. So from Lama’s, for Western students, Lama started this, Lama thought better give them commitment, retreat, than daily prayer, because Lama sees if they could not do then again they feel so sad, unhappy, so then Lama thought better to give commitment, retreat, so that’s how, so in the past, starting from First Dharma Celebration with His Holiness Zong Rinpoche, so this was requested, that’s how it started like that. Or like, for example, Yamantaka initiation, then His Holiness Zong Rinpoche, I think he gave, recite migtsema a few times, like that, made very exceptional for Western students. However, so retreat or can do the OM MANI PADME HUNG...SOHA, this mantra can chant, whatever number one wish, so can do that or do retreat or if one wishes to do sadhana, can do that, any version of sadhana, whatever one wish, can do that. So, the most important thing, the most important thing is that, this permits you to learn tantric path and to meditate on tantric path, so that taking this incredible advantage, opening the door, that’s the main thing. So, seeing this, all these benefits, then putting effort to learn and whatever one can practice, like that. So this makes easy to, during the course, any Highest Tantric teachings to be presented, so there’s no danger of breaking, from the master’s side, breaking samaya, explaining secret things to who haven’t received Highest Tantric initiation, those things. Then also opportunity to practice those secret teachings. So, unbelievable, unbelievable fortunate to be able to follow such a path, that so beings became enlightened by practicing Gyalwa Gyatso, so from (?) Mitrazuki, from Chenrezig, so (?) Mitrazuki, so like that.

So I think, so I want to say, so that, that our taking this time Gyalwa Gyatso initiation, it’s become very important preparation for death, so I want to emphasize also that. It become very important preparation for death. Freedom, freedom at the time of death, to use death as a path to achieve enlightenment, however, all that.

So, I think that’s it. Now I ran out of words, all the words are finished. So even now you dig, there’s no words. You dig inside, no words left. That’s it. Okay, so please, okay we do tsog.