It’s very, very, extremely powerful, one of the methods to prolong the life, reading the long-life sutra is one, reading and writing, so even one can’t, in a very short time to finish to write many long-life sutras so that way you can print many copies. So otherwise also can write. So writing each word it purifies so much negative karma, each time you write, when you write the mantra, long-life, the Amitayus Buddha mantra it’s like mountains of negative karma get purified and also one collects inconceivable extensive merits. So if you have received the lineage, the oral transmission, the continuity of the blessing, if you received, then it has more power, effect, when you recite, when you recite by yourself or when you read for others, recite for others, so there’s more power, carries more blessings.

Then, maybe also, if there’s enough time then also Diamond Cutter Sutra, the very important teachings, Buddha’s most precious teachings on the Perfection of Wisdom, the Wisdom Gone Beyond. So, to cut the root of samsara, where the oceans of suffering of hell, oceans of suffering of hungry ghosts, oceans of sufferings of animals, oceans of suffering of human beings, oceans of suffering of suras, asuras, intermediate state beings, so from where our death, from where the death and rebirth, old age, sicknesses, all these problems that we do not desire, worry, fears meeting undesirable objects in our life and worry, fears, meeting the undesirable object, and worry, fear, not meeting the desirable object, not finding, not meeting the desirable objects, and after one has found then worry, fears, of separation. So all these problems of our life, so where they came from is they came from, because we have taken samsara, reincarnated in samsara, so therefore, yeah, due to that and why we reincarnate in samsara that’s because at the moment we are totally overwhelmed, totally under the control of karma and delusion. And all that, karma and delusion, all this came from where? Karma came from delusion, the delusion came from the ignorance. Ignorance, the unknowing mind, not knowing the [pause] the very nature of the I, self, the emptiness, and the very nature of the phenomena, the aggregates, that which is emptiness. So, even though the way the I and the aggregates, all the rest of the phenomena, samsara and nirvana, hell, enlightenment, then all these, what they are is what is merely imputed by the mind, nothing else than that, so therefore, they do not exist from their own side, as they appear existing from their own side and not merely labeled by mind, so all these are totally empty. All these phenomena, starting with the I, the self, all the rest of the phenomena, totally empty, totally empty of the way it appears, real one in the sense existing from its own side, and apprehend, we let our mind to apprehend that it’s true, as they appear. So it is empty of, all these phenomena are empty of that, empty of the way it appears to us and empty of the way we apprehend, believe.

So this ignorance, so that’s nature, so while it’s empty, totally empty, while it is totally empty, it doesn’t have the slightest of existence, existing from its own side, by its nature, not merely labeled by mind.

There’s no slightest of that, of that existence. So while it is like this, then to our hallucinated mind they appeared as real one, in the sense existing from its own side, then the mind which hold on to, trust or hold on to that false I or that false aggregates, that which a real one appeared existing from its own side, so that’s the root of all the delusions, all the obscuring disturbing, all these negative attitudes, negative thoughts, the delusion, and karma, the action that is motivated by this, then all the result, the samsara. As it is explained in the Lamrim Chenmo by Lama Tsongkhapa, the part of the continuity of the aggregates, contaminated aggregates caused by karma and delusion. So that is how Lama Tsongkhapa explained what samsara is. So the reason why Lama Tsongkhapa is saying, rather than saying continuity of the aggregates, continuity of the contaminated aggregates caused by karma and delusion, rather than saying that why Lama Tsongkhapa add these words “the part of the” continuity is because the meditator who achieved the path of meditation, whose aggregates does not continue, there’s no continuation of that, taking rebirth again, there’s no continuation of that, the meditator who attained the path of merit and meditator who attained the preparatory path, right-seeing path, the path of meditation then no more learning, there are five paths to liberation, so the meditator who achieved the path of meditation, his aggregates doesn’t continue, that’s the last, it doesn’t continue. There’s no reincarnating again. So by ceasing completely the karma and delusion and the cause of delusion, the negative imprint, by ceasing completely then don’t take rebirth again, because there’s no cause to take rebirth again, there’s no cause to suffer again, experience suffering of samsara.

So also, the Seventh Dalai Lama, Gyalwa Kelsang Gyatso, the Seventh Dalai Lama also mentioned similar definition of what samsara is. So didn’t say “part” but he said the continuity of the birth of the contaminated aggregates caused by karma and delusion, that one. So that’s what Kyabje Denma Lochö Rinpoche usually explains and also the Seventh Dalai Lama explained the definition of samsara.

So it is said that merely labeled just name the aggregates itself, samsara, but actually there’s no, to be precise what samsara is is the continuity of these aggregates. If you analyze, specifically analyze, I mean, merely ?called a name but it’s not actually, that’s not what, but the specific meaning of that is the continuity of these aggregates, not this one but the continuity itself, circling itself.

So anyway, so then all the sufferings we experience, as the continuity, how the contaminated aggregates caused by karma and delusion, so join again and again to next, so there’s been continuity from beginningless rebirth. There has not been one second break, there has been continuity. So therefore, we never had a break from samsara, even one second. We never had a break from the suffering of samsara, being under the control of karma and delusion, we never had a break even for one second. Never had that real, never had that true happiness, break from, free from the delusion and karma, so we never had a break the continuity of these aggregates. So liberation means you break this continuity of these aggregates, from life to life, so this continuity of our aggregates, so we break. Cut this. So this is done by ceasing the cause, how we can stop this is, so what causes this is by karma and delusion so then they need to be ceased, so including the cause of delusion, the negative imprints, seed of delusion, negative imprint and so for that, that is done directly, ceasing that is done directly only by wisdom directly perceiving emptiness. Even we have bodhicitta realization, even you have some tantric high realization can not directly cease the defilements, the cause of samsara, the sufferings, cannot be ceased whatever other realization you have, so except wisdom realizing emptiness and specifically wisdom directly perceiving emptiness, that one. Through the development of the wisdom realizing emptiness with imaginary, which is still conceptual, tokpa, tokpa in Tibetan, which is still conceptual, realizing emptiness with imaginary and then by developing that, through the great insight able to derive the rapturous ecstasy of the body and mind through, the extremely refined ecstasy of body and mind by meditating on the, doing analysis, meditating on the emptiness unified with the shamatha, calm abiding. So through that development then one is able to actualize the wisdom directly perceiving emptiness, the arya path, the exalted path, the arya path. Then that is the one that directly removes the delusions, the seed of delusions, the right-seeing path, the path of meditation, these exalted paths.

So therefore, it becomes so essential to leave, so by reading, of course, no question by studying teachings on emptiness, so need to actualize the wisdom of listening, reflecting, meditation, these, so study, so need to leave imprint as much as possible by reading, by reading many times, as much as possible teachings on emptiness, the Perfection of Wisdom, even by reading, then to leave positive imprint to realize emptiness, imprint to be able to realize, to discover, to realize emptiness, so need to read as many as possible and to listen, to hear, so by doing this time oral transmission then also it leaves positive imprint on the mental continuum, so sooner or later, either this life or next lives, sooner or later, from this imprint left at this time by listening to teachings on emptiness or even oral transmission, then able to realize emptiness, then from there, as I mentioned before, great insight and then arya path, wisdom directly perceiving emptiness.

So there’s a great lama from Drepung Monastery in Tibet, Trehor Kyorpen Rinpoche, a very high lama who lived, after he became a Lharampa geshe then, he became Lharampa geshe together with Serkong Dorje Chang, the great, another great yogi, who completed the tantric path, who Thirteenth Dalai Lama who officially recognized that who can practice with the secret wisdom, some lamas the Thirteenth Dalai Lama didn’t accept then punish or confiscate the labrang, anyway…. So anyway, Serkong Dorje Chang, so this did Lharampa together, geshe examination together in Lhasa, so after the new year time, the Lama Tsongkhapa incredible, most skillful for the benefit of sentient beings so this Monlam Chen-mo, the great festival, Lama Tsongkhapa put together with this fifteen days of Buddha’s special holy deeds, performing miracles to subdue, to tame certain sentient beings. Each day different sentient beings, like the six Hindu founders and so forth, so because each day, during these fifteen days, Buddha performed the holy deeds performing the miracle power, so it’s one of the great holy deeds of the Buddha, so on these days as I mentioned the other day, whatever practice one does it increases 100 million times, as I mentioned. So if you chant one mantra, whether it’s for purification or whatever it is, the mantra, like Vajrasattva or Thirty-five Buddhas, reciting the Thirty-five Buddhas, practicing the confession, purification, very powerful purification by reciting the Thirty-five Buddhas’ names, so it increases, even you do only one time but it increases 100 million times. So the merit increases that many times. So usually the other days when you do, how much merit you collect, even that is unbelievable but then if you do such these days, Buddha’s special days then it increases like that, that much amount of merit increases 100 million times, merits, so that much negative karmas get purified, so any other practice, so if one does any other practice or one read the Heart Sutra or the Arya Sanghata Sutra or Golden Light Sutra or Diamond Cutter Sutra or whatever, it becomes 100 million times reciting, so these days. So it’s unbelievable. That many times collecting merit and that much powerful purification. Same, any other practice, or one light offering becomes 100 million light offerings, not just 100,000, 100 million. So therefore, it’s very important to not waste, especially these times to not waste every minute, every second, to not waste and to do the practice as best as possible, day and night, continual practice.

So here we’re talking only the good karma, here I’m talking only the positive ones. So also possible that if we do any evil actions, get very angry and some heavy negative karma or heresy or whatever, some also negative karma because of the special day, so that also could be powerful. So also good to think of that side. So if we keep our mind in Dharma practice continuously, to do the best, what’s most profitable, then it will help to protect the mind and keep the body, speech and mind into virtuous activity continuously, so protect from those heavy negative karmas, it will help.

So the reason why Trehor Kyorpen Rinpoche is mentioned, I was going to say Rinpoche, so this, after becoming, I think I might have mentioned these stories in the past also, I think, so after he become geshe, finished, then he lived on the mountains, there’s a very high mountain near Lhasa, I’ve forgotten the name of the mountain, usually it’s, it’s very high so usually the top of the mountain, usually it’s cloudy. So Trehor Kyorpen Rinpoche so he went on this mountain alone, yeah, anyway, he had only a few things, Lamrim Chenmo, the Lama Tsongkhapa, The Great Commentary of the Stages of the Path to Enlightenment, the heart of the whole entire Buddhadharma, 84,000 teachings of the Buddha and then his robes, the chogu that need to, so I think I remember, I think it’s one of the things you can’t, physically you can’t make charity or something, in the part of the charity it’s one you can’t give, I think, there’s some memory. Not a hundred percent sure, some memory. So anyway, so can not be given, mentally you can make charity of course but physically something like that. Anyway, just, yeah, these robes that you need always to be together, so that, it’s part of the vinaya practice, so and then the text, so just very, very, simply the basics, then he went on that mountain. That mountain is called Rumbu Ri, something like that.

So then there’s stones falling down from the hill. So he followed the stones, from wherever the stones coming down, followed that. Then after some time he saw a cave. In the cave there was a skeleton sitting . So then he sat down, he offered a mandala. When he saw the skeleton sitting in the cave then he sat down then offered a mandala. Then after he finished offering the mandala, the skeleton collapsed. Then he decided that’s the cave to meditate. Then slowly, slowly, his disciples came, some of the disciples came, but not close. One there, one quite distance between, in the cave, then they tried, they already finished studying, so they try to experience, actualize the path.

So then this lama after mainland Chinese they took over Tibet then when, including His Holiness, many lay and many Sangha escaped from Tibet, from Lhasa, came to India, so this Trehor Kyorpen Rinpoche then he guided at Dalhousie, near Dharamsala, Dalhousie, so he guided, he selected, not just anybody who wanted to come and meditate, no. He selected those who were able to renounce life, renounce this life, able to live in ascetic life, able to renounce attachment to this life, so those he selected, those who can live the life in the ascetic life. So certain geshes, not everyone is geshe but certain, those who will be able to practice then he select.

The teacher, I’m not saying that, anyway, that he can’t practice, the teacher who took care of me, whom I met in Tibet, in Phagri, this place called Phagri where I lived three years, so every day doing pujas at people’s houses. Everything is arranged: today this family, next day this family, next day that family, next day this family . So it’s all fixed. Sometimes there’s extra pujas for the families you need to do, mostly it’s protector puja, like that. So anyway, so within one year, there’s one or two days, one day there’s no puja. I don’t know how that happens, there’s no puja one day, so then that day then you feel very lonely. You feel very lonely and kind of strange, kind of empty, empty day . Anyway, this monk whom I met, so I’m not going to expand his story, take a long time, so whom I have met and asked me to be disciple and who helped me to become a monk in Tomo Geshe Rinpoche’s monastery in Tibet, called Tomo Gompa, who helped, and then I learned Twenty-one Tara Praises from this teacher verbally, he recite then I learnt, so that’s what I, I think that’s, yeah, so Kyabje Kirti Tsenshab Rinpoche said that if you have learned from somebody verbally like this, learned prayers from somebody then you have to regard as teacher. Before I was not regarding teacher, not particularly regarding then Kirti Tsenshab Rinpoche said, even you learn a prayer verbally from somebody, then you have to regard as guru, so then after that then I regard as guru.

So anyway, so this teacher, Losang Gyatso, he went, I was at Buxa then he, I think what happened with us, was in the aspect that got sick, had to be in the hospital and got sick, so somehow then the aspect is that some sort of, some thought of renunciation I think happened due to, what is shown is that, then went to Dalhousie, went to see this Rinpoche, Trehor Kyorpen Rinpoche, but the aspect is that Kyörpen Rinpoche did not accept. So anyway, so such as Gen Jampa Wangdu, whom I mentioned the story many times, so there are some geshes and some not geshe, so like Gen Jampa Wangdu, those, didn’t do geshe, didn’t complete the study, didn’t, yeah, in the early life, dob-dob, so fight, tease other monks and fight, the dob-dobs there are many things they do , so anyway, later become a great yogi. According to the life story what Gen Jampa Wangdu tells, told us, always dob-dob, tease and not study, not follow the monastery rules.

So, [pause] who become great yogi, so achieved shamatha, the perfect meditation, that which is totally free from attachment-scattering thought and then the other obstacles, the sinking thought, completely overcome this so achieved perfect meditation, shamatha, there at Dalhousie, and many years lives ascetic life. I saw the house when I was at Dalhousie at school for six months. So Geshe Jampa Wangdu was living very ruined house, you may say haunted house or ruined, house that’s kind of ruined he was staying inside. And so there was a mountain, on Sundays the school has a holiday so the incarnate lamas we go round the mountain, hill, so sometimes you meet him, you meet Gen Jampa Wangdu, but, when I asked him where he’s going, he says he came to pick the firewood, but actually he doesn’t look going for picking up firewood, doesn’t look like that, because everything is, his robes, everything is, the way of walking, the way he’s dressed, everything very proper, according to vinaya, very proper. So doesn’t look like going for a walk, doesn’t look like to pick up firewood , doesn’t have appearance of that . Anyway, so that is how he is daily life.

So then at Dharamsala actualized, realized emptiness in the cave that which is down below, there’s Tushita here, then there’s His Holiness Ling Rinpoche’s old house where he lived, then down below there’s a rock when you come down, between the valley and the mountain, then the earth, dug the earth, took out then made a cave and then seven years, many years lived, realized emptiness there then also either, also lived higher, lived the back side of the mountain where there are many other meditators lived also there. So, during that time, anyway, actualized bodhicitta. Then also actualized the Six Yogas of Naropa and those tantric paths, the isolation the body, speech, mind, those things, illusory body, so those very high tantric paths actualized, also had the experience. So great success, unbelievable fortunate, great successful meditator.

So like this I’m giving an example, so the Trehor Kyorpen Rinpoche, like this, then other, yeah, so the few selections, monks, selected monks. So anyway, Trehor Kyorpen Rinpoche himself then, great yogi who has experience of those tantric paths, that which we hear, during the commentary we hear not only the generation stage, completion stage, those clear light, illusory body, how to achieve, all those, who have those experiences. So the recent meditator who had, who achieved the, who attained those paths, so recent, not like those Indian great pandits or those mahasiddhas, those many hundreds, thousands of years ago, not like that, just recent great yogis, recent years great yogis.

So anyway, after this anyway long story, after this long story what I was going to say is that, so Trehor Kyorpen Rinpoche said, A person who has a lot of merit not difficult to realize emptiness. Difficult to realize emptiness is those who has small merit, they are the ones that difficult to realize emptiness. So, that’s what I’m saying. So must study, at least even read over and over, listen, leave, those teachings on emptiness must leave, in that way leave imprint as many as possible in this life. So then sooner or later then we can have realization, then also become the arya being, who can overcome the suffering of samsara, who can overcome the cycle of death and rebirth, old age, sickness, those things. As mentioned in the text that [Tibetan], that bodhisattva arya beings they completely abandoned the rebirth, old age, sicknesses and death. So, sooner or later, so you can become that, those arya beings.

So hopefully also to do the oral transmission of the Diamond Cutter Sutra, so depending on the time.

Sorry, it became, already tonight’s talk is finished.

Gen Jampa Wangdu, just to, what he explained to us, Lama Yeshe and myself, so when he was in the monastery, not studying, not following the monastic programs or the discipline, so like, so involved being dob-dob, all those monks called dob-dobs, so one time, this is one story that Gen Jampa Wangdu told us, so one time in the monastery when he was dob-dob, so Gen Jampa Wangdu was waiting at the gate of the monastery, with the full of snot in the hand, if any monk comes, if anybody passes through the gate then hit on the ?hair, throw on the head, he was waiting to open, full of snot inside, then one old monk came, bald head, one old monk came, then he threw this, the handful of snot threw on the monk’s head. So then he was watching who is that monk, so he looked at, so I think he realized that was a monk, Geshe Rabten is his teacher, Gen Jampa Wangdu’s teacher, Geshe Rabten, that I mentioned yesterday, first time from whom, who taught me the dura, the basis of the philosophy study. So this old monk is a guru, Geshe Rabten Rinpoche’s, one of the root guru, he’s one of the root guru of Geshe Rabten, his teacher, and this old monk is Geshe Rabten Rinpoche’s root guru . So it’s a great practitioner and, there was a monastery in the Kham, ?Dehor, so ?Tagyi, it’s called ?Tagyi Gompa, so this monastery wasn’t very good, not the building but the life of the monks is not, kind of like not proper, no discipline or many things, so anyway, so I think, Gen, I’ve forgotten the name, Jampa, Gen Jampa something, anyway, so this teacher was sent there to be abbot by, I think, His Holiness Trijang Rinpoche or something, anyway, Tagyi Gompa this in Kham, ?Dehor, that area. So then all the dobs-dobs there also very, don’t follow discipline or very naughty, so this monk, who is a great practitioner, so he made every monk, even dob-dobs, transformed everybody’s mind and they all became practitioners, practiced lam-rim, so yeah, following the vinaya disciplines. He’s a great spiritual master and teacher, so then Geshe Rabten’s one root guru.

So but this old monk, Geshe Rabten’s root guru, even though the snot throw on the head, bald head, but he didn’t wipe off immediately. He didn’t get shocked, he didn’t show any sign of shock to, upset, nothing. So Geshe Jampa Wangdu throw this handful of snot on the old one, the old geshe’s head. So he still, he continued to walk, he didn’t show any surprise, shock or upset, nothing. Just continued to walk then a little bit later then with the zen then he slowly took off. Because he’s a great practitioner so he didn’t show any sign of upsetness or anything, so that’s anyway that’s just a part of, just one story.

Then, there was one old monk in debating place, then he found a stick, then he hit on the old monk’s knee, like this, keep on hitting, this on the knee, continuously kept on hitting. So just like , it’s not like the old monk did some harm in the past, nothing particularly like that, just kept on hitting.

So anyway, so one time Gen Jampa Wangdu, at Tushita, not Tushita, from Tushita you go a little bit straight and behind His Holiness Ling Rinpoche’s, the building there so Ling Rinpoche lived, so behind there there’s a small house that where Geshe Rabten stayed, so Gen Jampa Wangdu lived there. So two or three years before Gen Jampa Wangdu passed away, so one time he said that he had so much pain in the knee, so then during those times what he remembered in his mind was when he was dob-dob in the monastery, so one day he found stick and he kept on hitting on the old monk’s knee, kept on hitting, so so much of that thought came, it’s what Gen Jampa Wangdu said.

So however, a great, unbelievable, great unbelievable successful meditator, attained very high path like that, like Milarepa, like similar story Milarepa. Did, killed, sixty or seventy, how many? Something around, many people and animals and, through black magic, by listening to the mother’s advice, all that, but then, however, in that brief life, in the brief lifetime of degenerated time achieved complete path, achieved full enlightenment. So if one correctly, because it is the nature of the mind that if you practice correctly, as Guru Shakyamuni Buddha explained, as the guru explained, has shown the path, gave advice, then if one follow correctly then that’s, this incredible change, transformation happens in the life, able to achieve the highest, able to have highest success, attaining enlightenment, that happens.

Here some would know, in the organization, we have one nun who’s very, who’s most active, Robina, her name is, I don’t know what is her Dharma name , that’s her famous name is Robina. So, the reason I said the unbelievable, these special days of Buddha unbelievable benefits, like that, but then also the reason why mentioned that negative, if one engage some, rise strong anger or heresy, some negative thoughts and then engage in negative karma then also think very strong, so the reason why I said is because that was one of her questions, that was one of her comments, statement that if there’s a lot of benefit there should be similar also the negative side if you engage in negative action. So I remembered that , that’s why I mentioned. So I think recently somewhere in the text I have seen also. So recently, I think, maybe one of those texts that we have, that myself and many other incarnate lamas are receiving, those rare, very, most precious teachings composed by some high lamas, who did work for sentient beings like sun rising. When the sun rises it dispels darkness and gives light to the whole world, so like that, great lamas who, enlightened beings that happened in Tibet, one of those collections of their teachings, so I think it might be in one of those, I think.

So anyway, so she, that was her statement, Robina. She’s the in charge, or she leads the project, prison project. It’s one of the projects in the FPMT organization, prison projects. Not putting people in the prison , not that project . That there are police, you don’t need an extra organization for that. There are police, that there are plenty of people. There are plenty of people suing and putting in prison, so we don’t need an organization for that.

Anyway, so, there’s about 140 or 50, 60, 70 around, something round, that they’re taking care, the prison project is taking care. So many of the people, introduce Buddha’s teachings to them and so so many in the prison they learn Buddhism by reading books and also by talking to them. She and also some other Sanghas also give refuge, Eight Mahayana Precepts, some person wanted to become a monk but that didn’t happen yet, that need to be checked. So there’s a lot of things happening, a lot of benefit, able to give or receive by the prisoners. So there are many prisoners who do preliminary practices, many hundreds of thousands of prostrations, they take Eight Mahayana Precepts regularly, and chanting OM MANI PADME HUM or Vajrasattva and there have been prisoners, quite a number of prisoners, among those prisoners there have been some who did a lot of practices. Amazing, just mind-blowing their practice, so much practice in the prison.

For example, there was one prisoner, so of course, he wasn’t alone there, there was somebody else, in the same room there was somebody else so it’s easy, you’re doing a lot of practice, so there was somebody else in the room so of course it’s not easy. You don’t have freedom to do whatever you want, practice. So anyway, so this one prisoner, now he’s out, he’s a monk, become, took the ordination of renunciation but not yet getsul, I don’t think become getsul yet. I don’t remember, maybe this time when Kyabje Chöden Rinpoche is there. So anyway, so I met him, before that I wrote a very long, several prisoners I wrote very long letters, one person I think, maybe, I don’t know, ten or fifteen pages, a letter, maybe twenty, I’m not sure, twenty pages letter to one prisoner , when I was there at Washington. When I was at Washington, twenty pages to one prisoner. There are a few other prisoners who received very long letters. So normally that is also my habit, not only many hours talk but also when writing happens, it also becomes a long letter .

So anyway, so this person who came out, able to come out and then took the ordination, the intermediate ordination of renunciation, so what he did was, he chanted unbelievable many hundreds of thousands of Vajrasattva, many things, so he didn’t have a mala, so how he did, how he made a mala is from his breakfast, his cereal, this round, the circle, the small circle, breakfast, what do you call? The very small, round, actually it’s breakfast, made of wheat. So he used his breakfast as the, made of flour, small circle. So then he didn’t have thread, so he used as a mala and thread , so I think he took out from his, I don’t know, carpet or something, something there he pull out and made string of that, so he used that mala and he did many hundreds of thousands Vajrasattva and so many practices he did, OM MANI PADME HUM, and so many prostrations, by reciting the Thirty-five Buddhas, so many, unbelievable.

Anyway, generally, it seems, I mean it could have been changed a lot after learning, after reading Dharma books and doing all these practices, changed a lot, but it seems somebody who’s very compassionate that he will do anything whatever people ask him to help. He’s a handy person , so he can do gardens, many things he can do, building, so many things, he’s one handy person, handyman. So anyway, yeah, in his case like this he did, and there are stories of other prisoners how they did practice. So just unbelievable.

So I think, so we are able to offer great benefit even to the people living in the prison, giving them opportunity to learn Dharma. It’s really unbelievable, really a great thing to rejoice and really to be happy, to enjoy.

So there was somebody, so this person, many years ago when he was, due to influence by other people, by other friends, then he was involved in some books stealing, stealing books or something, selling, he was working at the bookshop then due to influence of other friends, then he sold books outside or something like that, so something happened.

Then there was somebody who was going to be executed, one person, I don’t know whether he’s already executed or not, but who was going to be executed soon, I think. So what to think at that time, so tried to help him, to send a message that what to think at that time. But Robina, so he asked, Robina will be there while he was, injection or, I think, it’s not the peaceful injection but I think there’s something shock, electric shock, because maybe the people in the organization, I mean, the government, the people, I think they thought shouldn’t do peaceful way of killing, injection, but there should be something frightening to the person, there should be something frightening, so some electric shock or something, there should be something, not just peaceful, not just put injection then die. So seems like something like that, anyway.

So I thought, so it’s increasing the prison project, how people are eager to learn Dharma in the prison and also because they see the reality of life there and the karma, all this, I mean, I think there’s a real movie, a real teaching of karma there. I mean we all experience karma day and night, all the time, but whatever happens, but particularly them, such a state, then even in the prison they suffer a lot, beaten, killed by other prisoners, there are so many violence in the prison, not easy life.

So anyway, so since I mentioned Robina I thought to take the opportunity to mention about the prison, prison news. So to open that channel, to open that brief channel of that .

So when I hear the stories how much unbelievable number of practices they do in the prison, they did, then, when you hear that, then you who is not in prison, not in that situation, which is so hard, so difficult, then you should be able to practice even double, more than them , you should be able to do three or four times more than what they do in prison. So that’s very useful to know, such a difficult situation they’re able to practice Dharma unbelievable, so it’s really, so it really reminds you that I’m totally, totally lazy, it’s nothing when you compare what they practice in the prison. So it’s very useful, very inspiring, it’s very inspiring those who did practice.