[Protector prayers, mandala offering]

So, here I think I begin with giving torma to the, gektor, giving torma to the interferers, who interfere to receive and to grant the Gyalwa Gyatso great initiation. What to receive the...?

Ven. Sarah: It was just one person, in the end it was one person, but she’s staying for the whole retreat.

Rinpoche: Okay. Haven’t received a great initiation before?

Ven. Sarah: Hadn’t received before, Rinpoche.

Rinpoche: Yeah, maybe you come here.

Ven. Sarah: So Rinpoche’s referring to the people who didn’t take last night and who really want to take and who understand about the commitments.

[Rinpoche to do a quick preparation for a small group of people]

So this is for the, who need the preparation, as well as also for the initiation. So, last night, to, by giving kusha grass and the protection, so advice to check the dream was given, so I hope you had enough time to dream, or you dreamt after the sun rising, here you dreamt, the dream after the sun was rising. Anyway, so I’m not going to go through the details of the dreams, auspicious dreams, inauspicious dreams, however, so whatever dream, even inauspicious dreams happened, however, that think, it is appearance of the hallucinated mind, that even though it is same, merely imputed by the mind, by one’s own mind, but they appear to you, even the dream, the things appear to us, they are not merely labeled by mind, existing from their own side, something real one, whatever we see in the dream is, everything appears, including yourself, including oneself and any object of senses appear real one appearing from there. So, in reality it is, all this appearance, the way they appear to you, totally false, totally hallucination, false, they are totally nonexistent, there’s no such thing at all. Slightest of atom of it, what appears, including one’s own I and everything, appearing real one from there, doesn’t exist of that at all, even an atom of that, doesn’t exist at all.

So like that, similar, exactly like this, like the dream, when we are not sleeping, when we are not dreaming, the subject, doer, the I, action, object, the phenomena, form, sound, smell, taste, tangible object, hell, enlightenment, samsara, nirvana, the lower realms, the realm of the happy transmigratory being, happiness, problems, however all these, exactly the same, merely imputed by the mind, but they don’t appear to you, to us in that way and they appear totally, they appear not merely labeled by mind, which means that it, appearing that it has existence from its own side. So, like example, the dream, which is exactly the same, all the, everything, all these are total hallucination and so it means, all these are object to be refuted, or object of refutation or the object to be refuted, what is called, in the text, the gak-cha, or the object to be refuted, which means all these are hallucinations, which means all these are totally nonexistent, totally nonexistent. Anything that appears to you, if anything, if any phenomena that exists appears to you merely labeled, that’s correct, that’s according to reality. But anything appear to you something opposite, opposite to the reality, that which is merely imputed by the mind, opposite to, contradictory, opposite to merely imputed by mind or in other words, another of expressing, something slightest, something, the phenomena appearing to you slight more than, extra than what is merely labeled by mind, so something slight more than what is merely labeled by mind, that is according to fourth school, Madhyamika school, the second one, the Prasangika school’s point of view of the gak-cha, or the object to be refuted, that which is totally nonexistent, empty, even that, something slight, it appeared to you something slightly more than what is, not just merely labeled by mind but something more than that, then you believe, like that. So however this, it is completely nonexistent, it’s totally nonexistent, just right there. From where it is appearing, it is empty right there.

So anyway, [pause] so meditating, concentrating right into this very nature of the phenomena, emptiness, so concentrating on this, that absence, absence or [pause], seeing empty that anything slightest, even the slightest things appearing from there, from the side of the, existing from the side of the object, so total absence of that. So, as long as, even though you don’t see it is totally empty, even though you don’t see total emptiness, but at least some idea of this, such this appearance is hallucination, it’s not there in reality, it is, even though you don’t see totally empty but at least some idea of, recognition this is not true, this is not there in reality. So, at least have to get that recognition or that, have to have that idea of the, recognition that it’s hallucination that which is hallucination, so recognition that it’s hallucination that which is hallucination, so recognition that it’s false, that which is false. At least that, so if there’s no recognition at all, even that, if there’s no recognition at all, even that, then difficult to say “I’m meditating on emptiness.” It’s difficult to say, then, because you’re believing, if you don’t have that recognition that means you are believing what is the false view, you are believing it’s real, it’s true, so because of that, then you don’t recognize the false view is false, yeah, that’s false.

So, if at least if that recognition is not there, even one doesn’t see total emptiness, but at least if you don’t have that idea when we’re meditating on emptiness, when we do analysis, it doesn’t, yeah, what I would say is it doesn’t, even one spend many years of analysis, but it didn’t become meditation on emptiness. So this is what I think that it, even one uses all those logics that are explained in the philosophy, Madhyamaka subject, those so many different ways of, but while you are, but if one didn’t have that idea, even one could not see the total emptiness, but that the false, the way the object appeared to you is false, so that false view is the (?) fault. If one did not recognize what is, the thing that which is empty, [pause] that as it is mentioned in the, explained, described in the teachings, expressed, the object of ignorance, so holding things as truly existent, so, in other words, by believing the false view, the hallucination that it’s true, that as reality, what appears existing from its own side or what appears not merely labeled by mind, that as reality, true, as long as this, one follow this concept, as long as one is holding that it’s true, then all the billions of analysis, how many hundreds of years one does, I don’t think it’s meditating on emptiness, because when we do four analyses, meditation on emptiness, the four analyses, why the first analysis, four-point analysis, the very first one, the understanding, the first point, understanding the gak-cha, or the object to be refuted, understanding that, recognizing that, like you recognize the thief, like you recognize the enemy who has been harming to you all the time, so this is the one who has been harming me or who has been stealing all the time, my possessions, who has been, so one day you recognize. So like that, one day you recognize, so after the recognizing then whom you throw the bomb or whom you throw the hammer or the bomb or gun or whatever to destroy then there’s no mistake. There’s no mistake. You don’t shoot to the wrong person. After the recognition, the correct recognition, then all these weapons whatever you use, missiles or whatever, anyway, so it hits on the right target, on the right target, it didn’t miss the point. Otherwise, so as long as you didn’t recognize that, then there’s danger, there’s always a risk you use the weapon on other people, there’s this danger, then danger you miss the target.

So similar when we’re meditating on emptiness, similar case, so this first, from the four-point analysis, the first point, understanding the object to be refuted, there what is false, so the reason why that has to come first, that has incredible importance, that has unbelievable importance, why it has to come first, before other analysis. So, that’s why, yeah, otherwise you miss the, then all the reasonings you use on, not on the object, you missed out, you’re not using on the object of ignorance, there’s danger to use on the I or the phenomena which actually exist, that exist in mere name, there’s a danger to use on that, and then fell in nihilism.

So, anyway, so therefore, so what I’m saying is that, so if that, so because of that, the first, from the four-point analysis, the first one, recognition of the object to be refuted, the object of ignorance, which is false, total hallucination, doesn’t exist, doesn’t exist there, doesn’t exist just right there, from where it is appearing. So, when you miss the very point, left, not having the first point, recognizing the object to be refuted, the truly existent or the I that which appear existing from its own side, so if the reasonings, if it didn’t touch, if it didn’t get used on that, right on that point, right on that target, or the point, then how many logics you use, billions of logics you use for hundreds of years, it doesn’t harm your ignorance, ignorance is still there very strong, holding hundred per cent that there’s I, holding the I that which appears to be not merely labeled by the mind is a hundred per cent true, that is its nature, as it is true, as it is nature of the I, as reality. So that’s, there’s nothing touched to that, that’s always there, no change. So therefore, hundreds of years of using all these logics, whatever meditation, even one believe that I have been meditating on emptiness, but nothing become meditation on emptiness. Even though maybe the words correct, due to the, what the Buddha, what Nagarjuna explained, Lama Tsongkhapa explained, what Milarepa explained, even they are from other traditions, such as Milarepa explained, the same, it is exactly as Lama Tsongkhapa, Nagarjuna explained, what Milarepa realized and what he expressed in the Mahamudra teachings or in the, like that.

So anyway, so, it becomes, basically meditating on the words is meditating, not meditating on emptiness but meditating on the words of emptiness. So if it’s correct words, the words that you’re using, if it’s correct teaching, but you didn’t, but it didn’t click, it didn’t, able to like a picture, you have a picture and then able to recognize that person, Oh, this is exactly the same, as the picture, like that. So the teaching and then your view, how you think, how you believe things, how things appear to you, so identify. So if that didn’t happen then of course, because the teaching is correct teaching, so correct, but unable to identify, so then it becomes, of course, it becomes meditation on the words, not meditating on emptiness but meditating on the words of emptiness.

But of course, I think even the very first thing, the very first thing to hear, to learn the correct teachings on emptiness, correct teachings on emptiness, so that we all have that opportunity by good luck, by good luck at this time, we all here, we all have the opportunity, by having met Lama Tsongkhapa teaching, that, and many other great teachers who is living not only, many other great, many other, besides His Holiness, many other great teachers, like that, not only scholars, just explaining the words from the philosophical scriptures, but living with, who actually understand the teachings and have, many other great teachers, experience, as Guru Shakyamuni Buddha explained, as Nagarjuna explained, as Lama Tsongkhapa explained.

And so, two things, teaching that we’re learning on emptiness and the great teachers, other than His Holiness, that we have met, who can explain the correctly, not interpreting something else, but exactly according to what Guru Shakyamuni Buddha, Nagarjuna, Lama Tsongkhapa and even other traditions, those, like Milarepa, so forth, those great holy beings who actualized the nature of the mind, ultimate, so liberated and achieved enlightenment, so just even the first thing to start, able to meet the correct, because there’s many different interpretations of emptiness, so here able to meet in this life, not only having received a precious human body or perfect human body, but the very essential thing, now, most important essential thing that, what makes you to liberate from the oceans of samsaric suffering is by eliminating the root of samsara, the ignorance, and that is, so then that there’s not many, root of samsara, there are not many roots of samsara, there’s only one root of samsara, there’s only one ignorance. Root of samsara is not many different types of ignorance, just one, just only one.

And to, that one to cut, to eliminate that, have to, only by realizing Prasangika’s school view, Madhyamaka school, Prasangika school view of emptiness, only then can cut, can eliminate that ignorance; otherwise not. I mean, others they can help to understand the Prasangika school view, support, but not the main one, not the main right view, so this here the four schools of Buddhist philosophers, the previous ones, they help, but not the ultimate, the right view. So the, so not only these four schools of the Buddhist philosophers, not only that but there’s many other, many other traditions, many different ways to explain. So however like that.

So here, the teaching of the lineage lamas of the Lama Tsongkhapa tradition, then without any confusion, right to the point, unmistaken right view.

So, anyway what I was going to mention, it become side talk. So what I was going to mention is that, so by meditating on emptiness and then giving torma to the, so meditating on emptiness, then dispel the inauspicious dreams, if one has any inauspicious dreams, however then this meditating on emptiness is, it is said in Tibetan, tong nyi ?sung la la na me, so meditating on emptiness is the best protection, the peerless protection, so the and also think the giving torma to the interferers, it dispels the, yeah, think that dispelled any inauspicious dreams happened.

So I think already finished, already finished Mahamudra teaching. Even before the initiation.  Anyway, joking.

However I’m not going to continue, but anyway, what I, this point is very important point, the point that I raised, very important point. So, when we meditate on emptiness, so it’s more careful, so it becomes more careful and more precise, so doesn’t waste much time.

[Rinpoche offers gektor]

So, as Lama Tsongkhapa explained in the Hymns of the Experience of the Path to Enlightenment, this body, which has freedom to practice Dharma, more special, extraordinary or more special, than wish-fulfilling jewel. This human body which has eight freedoms to practice Dharma.

So there it is expressed the eight freedoms but it also contains the eight receptacles or the eight richness, hts ten richness. So that’s much more special than a wish-granting jewel, jewel that in the past, bodhisattvas or those who had that karma, so much merit, to find, to get from the ocean and so you clean three ways, all the mud and the last, even the stains, the smell. Then, you clean three ways and you put on top of the banner, on the fifteenth or like that, however, you put on the top of the banner, on the house, on top of the, on the roof, on the top of the banner. Then whatever wish you generate, you receive, it get materialized, all the, any enjoyment, any desire, enjoyment, anything one wish get materialized. So due to the power of that jewel and, of course, it’s not just only that, it’s of course based on having good karma from the side of the person to have that wish-granting jewel. So I mean it is similar person who has a billion dollars and you can do so many things with that, but also the person’s side there’s the karma to have a billion dollars, it’s the same, like that. Another example.

However, so such a wish-fulfilling jewel, this human body that we have now, eight freedoms, ten richnesses, it’s much more precious than wish-granting jewel, not only just one, mountains of wish-granting jewels or whole sky filled with wish-granting jewels is nothing. So the wish-granting jewel is the highest example, that’s something that most precious, most valuable among the possessions, there’s no other example to compare to our, to one’s own this human body qualified of eight freedoms, ten richness. There’s no other material that can compare, that can be used as an example to, so wish-granting jewel is the most valuable thing among the material, yeah, among the substantial phenomena, materials, but that doesn’t mean it can compare the value of the human body that we have, it doesn’t mean it has same, it doesn’t mean the wish-fulfilling jewel has the same value as the human body. It cannot compare, cannot compare. Even numberless, sky filled with wish-granting jewels cannot, the value is nothing when you compare to your precious human body qualified of eight freedoms, ten richnesses. So, but because this is the highest, this is the most valuable thing among the material possessions, so this is used to get an idea how precious it is, the precious human body that one has received now.

To find such, it’s just about once, this time, such this human body that is qualified of eight freedoms, ten richness, that one, which one has now, to find such as this it’s just about once, at this time. So it means extremely difficult to receive such a perfect human body again, extremely difficult.

So, what, so then next one, it is extremely difficult and so easy to be perished, so it means this perfect human rebirth, whichever, whatever Dharma practice which one can do and that one can achieve, that one can achieve three great meanings, three great purpose or three great meanings, whenever one wish, one can achieve with this perfect human body. In twenty-four hours, the happiness of future lives, liberation from samsara, full enlightenment, any of, all these happiness one can achieve, how many one wish within, in twenty-four hours one can achieve, with this one can create the cause. And even within a second, one can accomplish, one can achieve the three great purposes, these meanings, with this perfect human body, even within a second can do that, we can create the cause.

So, but this doesn’t last, but this, such this extremely difficult to find again in the future and what we have now is, doesn’t last long, this is not forever, it doesn’t last long, because death, not only death is definite, but death can happen in any day, in any moment, even today in any moment, so there are so many conditions to happen death, all the negative emotional thoughts, delusions, karma, many causes from within and there are many conditions from outside. It’s always full, our life is like the candle flame in the midst of the wind, in the midst of the wind, candle flame that can be, in any minute it can be stopped. Like the water bubble can be popped in any moment. There are more, in reality there are more conditions for death. So as mentioned in the lamrim, however, so this body is so fragile, like a water bubble, so like that, so many, the life is full of danger of death, always full. So, so easy to be perished.

Now, so Lama Tsongkhapa gave example like the lightning in the sky, so it happened, so, first of all, lightning, the lightning in the sky is a very short time, it doesn’t last long, it doesn’t last a very long time. It happened and it’s gone. It happened and it’s gone. So when there’s lightning, we see things around, outside, the dark, when there’s lightning we see things, we see many things [snaps fingers], but then that appearance [snaps fingers] stopped, it happened and gone. So like lightning this life is very short, like lightning, and so the day when death comes on oneself, then exactly as lightning, this life, having human body, all this family members, all this wealth, whatever, house, possessions, you have this appearance, [snaps fingers] then it’s gone. Exactly as during the duration of lightning, you have appearance so many things, [snaps fingers] then stopped. Nighttime, the lightning. So, like that.

So, by reflecting this nature of the life, and realizing all the worldly activities, so here the example used, [Tibetan] reflecting in this way the nature of the life, then realize all the worldly activities like the, (?) bunpa means husk, so this husk, just the husk, so how much you move the husk, there’s nothing essence you can get. So in Tibet or Nepal, the grains, they put the grains in the container and then to, you clean away, by moving like this, so the grains stay there, husk, other stuffs, that you don’t need, it has no essence, so like this, by wind blowing then it goes out. Then the actual grain stays there. So, but just with, but if you do this just with the husk, there’s nothing there that you can get. Or just by mashing like how it’s done in Tibet or Nepal, by mashing in a container, just only the husk there’s nothing to get, there’s nothing to come out from that.

So, [pause] similar, another example, that from the horn how much milk, how much you pull or milk, no milk comes from the horn, how much, months and years you, what do you call this one? Milk? Milk, ah, milking. Not one even drop of milk comes from that. So, or the, another example that is used in teachings, I was looking for some Western example, but anyway, but didn’t remember. So I just used the examples from the teaching. So the sands, sand grain you press, you press hoping to get the milk, not milk, sorry, butter, butter from the, hoping to get butter from the sand. Anyway, so basic thing is, all the worldly activities has no essence, no meaning. Like that, no meaning, it’s meaningless effort, activity, that’s what it means, because there’s no one single benefit when you die. The day when death comes, there’s no one single benefit at the time of death, and no benefit beyond, that doesn’t bring any happiness at the time of death, doesn’t bring any happiness after this life, doesn’t bring, that doesn’t cause any happiness. And not only that it doesn’t, so by that it’s meaningless, no essence, meaningless, no essence.

So, but here Lama Tsongkhapa’s saying, no essence, you never get anything from that, no essence. That doesn’t benefit at the time of death, the day one most critical, the life, the death happens, no one single benefit that time and life after this, there’s no, there’s nothing, no one single benefit after this life. To enjoy the happiness, there’s no one single benefit from that. And not only that, so by that it’s meaningless, essenceless. But not only that, because the worldly activities done with the attachment clinging to this life, so it’s all become nonvirtue, so result is only suffering. So result, so what you get from that, besides no happiness is only suffering, what you get from that is only result suffering. So, yeah, worry, fear, at the time of death, then, only suffering life after this, then life after this only suffering in the lower realms and even in the, even one get reborn in the human realm, due to another good karma, but, so one experience many suffering results. Even in this life, [pause] one can never achieve any satisfaction from that and then it brings so much worry, fear, because attachment, all the expectations, so much worry, fear, and so much suffering and so many, with that then one engage so many negative karmas.

So Lama Tsongkhapa is saying that, so by realizing, by reflecting the nature of the life and realizing all the worldly activities are like the husk, (?) bunpa, (?) bunpa’s husk, so it’s example that I explained, that by moving that there’s nothing to get from that, if you move, only the husk, there’s no essence to get.

And, after that, Lama Tsongkhapa says, [Tibetan] One should, so can be said like this, Therefore, one should take the essence all day and all night. That, [pause] so that means even nighttime sleeping has to become virtue; otherwise, you’re not taking the essence, you’re not taking the essence on this body, which is qualified with eight freedoms, which is endowed with eight freedoms and ten richnesses.

So, if one live the life, the twenty-four hours life with guru devotion, that means sticking your life to the guru’s advice, so, twenty-four hours you are continuously taking the essence, happiness of future lives, liberation from samsara, enlightenment, there you achieve everything, all the happiness, so, twenty-four hours. So with guru devotion, obtaining the guru’s advice twenty-four hours or with guru devotion, twenty-four hours what you do is for the guru, service, even the sleeping is for the guru. So whatever you do it’s for the, so also one can think in that way. So here, the main thing is, taking the essence on this body twenty-four hours with guru devotion.

Then, the other one, taking the essence with this body, with this precious human body, with renunciation of samsara, not only meditation or doing prayers, any activity you do become cause of samsara, become, become cause of liberation. Become cause of liberation, with the renunciation of samsara. Renunciation to this life, then the mind which become pure Dharma, then whatever you do, twenty-four hours it becomes cause of happiness of future lives, at least that then with renunciation even to the future life samsara, then renunciation to the whole entire samsara. Then, whatever you do then it becomes cause of, everything become cause to achieve liberation from samsara, so taking the essence on this body like this and then with the, same with the right view, twenty-four hours, if one practice mindfulness in emptiness or twenty-four hours if one practice, live the life mindfulness in emptiness, how everything is empty or mindfulness in hallucination, the gak-cha, object to be refuted, practicing mindfulness on that, looking at the hallucination as hallucination, so practicing mindfulness twenty-four hours like this, then everything, whatever you do, even you visualize deity, even you do deity’s meditation, whatever, it become cause, it become antidote to the samsara, root of samsara, the ignorance. So it doesn’t become cause of samsara, it becomes antidote to samsara, to the delusion, everything, the delusion and karma, the root, the ignorance, antidote to, that is the actual, that become actual method to liberate yourself from samsara, oceans of samsaric suffering, so then living twenty-four hours with the thought of benefiting others, same thing, bodhicitta, then you take the essence, then you take the essence continuously, enlightenment, continuously whatever you do becomes cause to achieve enlightenment for sentient beings. So that’s the greatest, so that’s the highest, best, highest essence, one take on this human body.

So here Lama Tsongkhapa says, I, the yogi, practiced this way and you who are seeking liberation I request to also practice this way. That’s how originally Lama Tsongkhapa wrote the Hymns of the Experience of the Path to Enlightenment.

So however now here, [pause] not only that we received a human body qualified with eight freedoms, ten richnesses, not only that we have received a human body, it’s so precious just to have a human body. Even that is extremely rare, extremely rare. As it is explained in the teachings that the hell beings, anyway, so number of the hell beings, like the dust of the earth, the whole earth, like that. The number of the animals then like the grass growing on the mountains, ground, uncountable like that, like the grass. The number of the hungry ghosts like the snow flakes, uncountable number when the snow comes, the whole country, the whole mountain, everything covered by snow, like the number of the snow flakes. So however and it’s mentioned that just to receive a human body, just to have a human body, ordinary human body is, even just to receive that is so rare, so difficult. It’s like when we scratch on the ground, when we scratch on this ground, how much earth we can get between the nails, so like that, how much dust we can get between the nail when we scratch, that and then the number of the dust, rest of the dust of the earth, so the lower realms is like that, uncountable number. So there are that many number in the intermediate stage ready to take birth in the lower realms. So, the dust that you get between the nail, it’s nothing if you compare to the rest of the earth, dust of the rest of the earth, so just to have human body it’s so extremely difficult, so rare. So this is without talking about the perfect human rebirth.

So now, this time, not only did we receive the perfect human rebirth, but that the body that which can, which one, in the six realms, of course, lower realms, I mean, to actualize the path on the body, I mean extremely difficult to practice Dharma, with the animal body cannot learn the words, meanings, that even the realm of the happy transmigratory being, I mean, no way to achieve enlightenment in one life, in the lower realms not possible, so no way that can understand. But even in the realm of the happy transmigratory being, deva, human realm, not possible in the deva realm. Even in the human realm there’s human, eastern human continent, western human continent, southern human continent, northern human continent, like that there are different human continents, not the one on this earth, this is southern continent, this world is southern continent, so even other human worlds not possible, cannot achieve enlightenment in one life. On which body, human body you can achieve enlightenment, so first of all, you can achieve enlightenment, the body which can achieve enlightenment is only human body, enlightenment in one life, that is also not other human continents, only this, only the southern continent, the body, only the southern continent, only that human body can achieve, only the human beings should be only the human beings in the southern continent can achieve enlightenment in one life. To achieve enlightenment in one life, only the human beings in the southern continent.

And during, the tantric, the Buddha’s teaching, tantra, secret mantra, it hasn’t degenerated, it hasn’t stopped yet, so can be said, we just made it, we’re born in this southern continent, while there’s tantra teaching existing, so just before it stops, just before it degenerate or stop. Then, no opportunity at all to achieve enlightenment in one life. So, it can be said that we just made it, by good luck, miracle. however so tantric teaching still existing, so especially the Highest Tantra teaching, Highest Tantra path to practice need the body to achieve enlightenment in a brief lifetime of degenerated time, like Milarepa or (?) Thubten Chökyi Dorje, Gyalwa Ensapa, like that, those lineage lamas of Mahamudra, need the body that three things received from father, three things received from mother, the bone marrow, sperm then the bone, these things received from the father and the flesh, blood and skin received from the mother’s, I guess it came from, main production from the egg, from the mother. So, need such this body to practice, the basis of Highest Tantra practice, path, that makes to achieve enlightenment in a brief lifetime of degenerate, quickest, so this time we have all that.

And, so by achieving enlightenment, not, the goal is not being blissed out, yourself being blissed like have taken drug, being, achieving enlightenment then being blissed out, then you just stay there and do nothing, being blissed out, after taking the LSD or whatever. So anyway, not like that, just being blissed out and then do nothing, not like that. however so that as I mentioned yesterday, so the main thing is, the main objective here, purpose, why this is, why one should feel so happy born in southern continent and having this human body, such a human body to practice tantra, that you can apply the Highest Tantric path, can actualize, can use on that, why we should feel so fortunate, so happy, like that, so that one can liberate the numberless sentient beings, by achieving enlightenment quickly, liberate numberless sentient beings from whom one receive all the past, present, future happiness, realizations, enlightenment, everything, it’s the most precious, most kind one, to liberate them, who are devoid of happiness, who constantly suffer, so free them, yeah, so to free them, liberate them from oceans of samsaric suffering as quick as possible and bring them in full enlightenment as quick as possible, so the numberless sentient beings they don’t have to suffer for a long time. So that’s the main objective, that’s the main reason why we’re taking the, so in order to practice tantra, so Highest Tantra, then that we need to receive, to be qualified one need to receive a great initiation, so therefore, taking the preparation of the, taking the great initiation of Chen-, so here specifically the deity, Chenrezig Gyalwa Gyatso, the secret, Chenrezig has outer, inner, secret, this is secret Chenrezig, Gyalwa Gyatso, the Highest Tantra, the Maha-anuttara Yoga tantric deity Chenrezig, so there’s a whole story, things like that. Anyway, just, so generate the strong bodhicitta, like this, to take the initiation.