Then the precious sublime one, the Buddha, among those then is extraordinary merit field, that just even devoting, just even devoting a very short time to the Buddha’s holy body, one collect far more greater merit than you make offering, service, you make offering to the Solitary Realizer arhats for ten million eons, ten million like that, a hundred times, ten million years, ten million years like that but hundred times, so many. So all that much merit, itself is unbelievable, because in the somebody who had nothing offered a medicinal drink to four Sangha, I don’t think it’s arya Sangha, it’s just four ordinary monks, offered medicinal drink but this person who offered medicinal drink who had nothing, but due to that karma next life this person was born as a very powerful king, I think, maybe King Kashika or something, a very powerful king in India, very powerful, very wealthy king, but the cause was just offering medicinal drink to four ordinary Sangha, it doesn’t seems it’s even arya Sangha. So even offering medicinal drink to four ordinary Sangha by somebody who has nothing then it becomes, the result the next life he becomes king, born as human being but he become king, a very powerful, wealthy king. So no question if you actually make offering to arhat, to arhat, who is liberated from delusion and karma, the sufferings, but not just one but ten million, even like that a hundred times, and even that so many times if you make offerings, itself is unbelievable the merit, but then if you compare to just devoting, looking at a statue of Buddha, with devotion looking at a statue of Buddha, even if it’s just a short time this creates far more greater merit.

And then even you praise, one verse, even by praising the Buddha, even just verse, it stops the rebirth in the lower realm for twenty eons. If you praise to Buddha, not press down, praise, if you praise Buddha with one verse, it stops the door, it closes the door of the lower realm for twenty great eons, it says. I think, remember while I was reading the Arya Sanghata Sutra, there was one person who recited, at the time of death, “I prostrate to Buddha,” just before he died, “I prostrate to Buddha,” then he died then, I’ve forgotten, I don’t know how many years or eons something that he’ll be, not only doesn’t get reborn in the lower realms but in deva realm, if you can remember, so that was like that. At the time of death, just saying, I prostrate to Buddha, then, the very last thought of Buddha, then that saved from the lower realms for so many eons.

And it’s said, how many eons, how many times you think of Buddha, in every day how many times you comprehend Buddha, how many times you think of Buddha, each day how many times you think of Buddha, that many number of eons, the rebirth, the continuity being reborn in the lower realms get stopped, so it is said from many scriptures, many teachings. So in everyday how many times you thought of Buddha, that many number of eons you don’t get reborn in lower realms. So that’s unbelievable, something such easiest, and which has, each time you remember Buddha, so that is unbelievable, it has unbelievable, mind-blowing benefits. Maybe the mind-blowing doesn’t fit in Chinese, probably doesn’t fit in Chinese. [pause]

So I suggested that very important to have a statue of Buddha in the house, particular Shakyamuni Buddha thangka or statue or whatever. However, when we see Shakyamuni Buddha statue or painting, my suggestion is that to pray, whenever you see, put the palms together and then the Tibetan prayer, the end of Lama Tsongkhapa, the prayer that is composed by Lama Tsongkhapa that Praising to Buddha by having realized and revealed to us sentient beings the, because Buddha himself realized and revealed to us sentient beings and then liberate us sentient beings this way, by revealing truth, the dependent arising, so at the end of this, this prayer Ton pa la mai den pa dang….

[Rinpoche converses with someone in Tibetan.]

So anyway, there it’s dedicated, that why I have met this teaching of the supreme leader is because by the kindness of, by the guru and by this merit may all sentient beings meet a perfectly qualified guru or something like that. But I changed a little bit from that. When we see a Buddha statue or something, then we should make this prayer. That I have met [Tibetan] the peerless founder, that I have met the teaching of the peerless founder is by your kindness, to the Buddha, by your kindness. There it’s the guru, but anyway, here it’s the same, it’s just different, [pause] what realization we should have is that guru and Buddha is just different name but one, it’s one being, like one person with two different names, so there should not be separation, so then we can’t achieve, if we think, if we have, as long as we think, as long as we have this thought that those two are separate then there is no enlightenment, there’s no enlightenment, no attainment of the path. For example, in Lamrim Chenmo Lama Tsongkhapa explained that even you, even the thought rises to the guru, This is ordinary being, that this is ordinary being, even thought rises looking at it ordinary being, even thought rises that this is ordinary being, that becomes obstacle for your realizations. So just even merely thinking this is ordinary being. That’s what the Lamrim Chenmo says. So therefore now, so if our mind has, that there’s a gap, separation between guru and Buddha then you can’t, no way, no way, then for that person, as long as the person’s mind is like that, looking those two as separate, separation between them, then for that being, until that person has that thought, doesn’t see, doesn’t have devotion, realization seeing they are one, then it’s impossible to achieve enlightenment, there is no enlightenment for that being until one, that being has the realization those two are one, having realization, experience, stable. So therefore, anyway, so no attainment of the path to enlightenment, no attainment of the Three Principal Paths to enlightenment, okay.

So anyway, so I mean, you talk about Shakyamuni Buddha but in your heart what should be there is the guru, even though, yeah, even there you don’t see the word “guru” but whom you’re, to whom you are calling Shakyamuni Buddha is the guru, to whom you are naming Shakyamuni Buddha, the basis.

So anyway, [Tibetan] that I have met this time the teaching of the precious, say, the sublime leader, [pause] that I have met the teaching of the peerless founder [Tibetan]. That I have met teaching of the peerless founder is by your kindness, this is by your kindness. By these merits may all sentient beings also meet the teaching, may all sentient beings, by this merit, may all sentient beings also meet the teaching of the supreme leader.

So like that, I think that’s very good to pray like this when we see a Buddha statue or something. And also after that, You, the Guru Shakyamuni Buddha, you developed your compassion for numberless eons for us sentient beings, for all sentient beings, including myself, or you can say, for me and all sentient beings, you developed compassion for numberless eons and you sacrificed your life, your wealth, family, and your body, numberless times, for three countless great eons and practiced the six paramitas, achieved the two kayas, okay, and revealed the unmistaken path to enlightenment to me and all sentient beings. So may I be able to bring all sentient beings in the unmistaken path to liberation, in your unmistaken path to liberation and cause them to achieve enlightenment as quick as possible. So that’s the prayer, it’s very good to do this when we see a picture of Buddha or a statue. [pause]

So as I often mention, we make offering, scarf and the, from the Tibetan, according to the, that might be I think particular, I mean, offering the divine dress or robe to the Buddhas, deities, that the Sri Lankans, in Sri Lanka they….

This must be his happy day. The very end of the day must be his happy day.

So anyway, the Theravadins they offer the dress to Buddha, it’s very common. So anyway, the offering scarf, that’s I think particular maybe Tibetan tradition, I think but it is from sutra and the Lotus Sutra, Lotus Sutra it says that by offering the divine scarf to the Buddha then all your wishes will be fulfilled, it is mentioned in the Lotus Sutra. So it’s a very wise thing the Tibetan tradition, offering scarf to the holy object, it’s a very wise thing to do. It’s not just Tibetan custom but it’s from the sutra that practice. So very powerful to fulfill all your wishes. So anyway, so you offer the scarf, by thinking the statue, this is the all the guru, Buddha, Dharma, Sangha, all the ten-direction statues, stupas, scriptures, everything, so ?in ?this everything, then you offer and that way you collect merit having made offering to all the gurus, all the numberless Buddha, numberless Dharma, numberless Sangha, numberless statues, stupas, scriptures, everything, all the ten directions. So just from here you offer to all the holy objects. So you collected numberless cause of enlightenment, liberation from samsara, happiness of future lives and also cause of success of this life numberless times, numberless times like that, six times, more than six times already. Numberless times more than six times you collected. So then due to all these merits collected by me, and three-time merits collected, by offering, by merits offered the scarf, [pause] as the prayer says, the soft, the light scarf by offering to the indestructible holy body with indestructible devotion, myself and all, in the prayer it only says, myself, so but we should include all the sentient beings as much as possible when we dedicate merit. So myself and all sentient beings, then you think of your family, if you ?want then think of anybody specific, someone who died or loved ones, however, all sentient beings achieve vajra holy body. So this way you dedicate merits to all sentient being, everyone to achieve vajra holy body, so it’s very good. So even you offer a flower you think this, I mean, dedicate the merits, everybody to achieve enlightenment. So it is scarf then you do this dedication, with this meditation you offer the scarf, this is guru, this is all the gurus, this is all the buddhas, all the Dharma, all the Sangha, all the statues, which means all the ten, from ten direction statues, everything. Then, after that then may I become only like you, by thinking of the guru, whatever statue of Buddha it is, like your holy body, like your entourage, like your pure field, like your holy name, like your life span, like your holy name. So in the nyung nä there’s related with Chenrezig down there, Chenrezig [Tibetan] so that one, then you think here of the guru. So whichever statue of deity or Buddha, anyway this, it’s the same, whom you label all this is the guru, whether you are labeling Tara, whether you are labeling Maitreya Buddha, whether you are labeling, whatever you are labeling, so then do that, beneficial for sentient beings.

So the, then also the other thing is, one mistake, in our mental continuum, one mistake that becomes less or one quality increases, all the collections of goodness, all this, like I mentioned about His Holiness, every single understanding of Dharma that we have, every single purification, every single negative karma that gets purified, every single imprint of enlightenment left in the mind, so every single practice we do, every time that we become closer to enlightenment, liberation, enlightenment, so this is completely by His Holiness, comes from His Holiness, by His Holiness’s kindness. So now same that I normally mention, now here same to relate to Buddha. So all this due to Buddha’s, all this because of Buddha’s holy activity of the holy speech, his speech, his teaching, all this benefit that, all these things happening to you is the actions of Buddha’s holy speech. Then, so Buddha’s kindness. By learning, by studying Buddha’s teachings, then this is happening. So, if Buddha didn’t descend in this world, if Buddha did not reveal the teaching we wouldn’t have all these opportunity so therefore, anyway, to repay the kindness of Buddha, then studying Dharma, studying Buddha’s teaching, and then studying and then what you have understood then you can practice, even one, how much extensive Buddhadharma one learn integrating into lamrim and then putting into practice, so that’s repaying the kindness of Buddha, when we study Dharma, it’s repaying the kindness of Buddha. When we teach Dharma to others, we are repaying the kindness of Buddha. When we are educating Dharma to other sentient beings, we are repaying the kindness of Buddha. So when we, even yourself doesn’t teach Dharma but you create the conditions, making center or facilities, organizing, teachers, translators or whatever, you helping the conditions for teachings to happen, for sentient beings to get opportunity to learn Dharma, so all those are repaying kindness of Buddha. Because what Buddha wishes is the sentient beings to be free from suffering and to have happiness, best, then, to achieve enlightenment. So therefore, all this making offering, doing service, all this are repaying the kindness of Buddha.

So the Dharma center’s to practice Dharma, oneself to practice, place for sentient beings, including organizers, to practice Dharma, and other sentient beings to learn, to practice Dharma. So other sentient beings to purify the cause of suffering and create the cause of happiness, up to enlightenment, so therefore, the Dharma center’s for that, so therefore anybody who is working as the director or secretary or cleaner or making food or whatever different activities, anybody who does work for the center, so that all those is for the Dharma, is for Dharma, is for the sentient beings. It’s for Dharma, it’s for the sentient beings. The main aim, the main objective is sentient beings, to benefit for sentient beings, to benefit sentient beings, to liberate them from the cause of the sufferings, because there is nothing else that can help them to be free from the cause of the sufferings. There’s nothing else except only Dharma. So for them to, especially, for them to achieve happiness, from their side they have to create good karma, and that’s Dharma. So without Dharma they cannot have happiness, they cannot achieve happiness, they cannot have success even in business, whatever it is, cannot. From their side they have to create good karma, virtue. So then especially to achieve liberation from samsara, the ultimate happiness, so they have to, the cause of the samsara, delusion and karma, has to be ceased and that’s only through Dharma, only by Dharma. And to achieve enlightenment, the peerless happiness, then need to cease, including the subtle negative imprint, that’s only through Dharma, by actualizing the path. So main objective of the center, Dharma center, is the happiness of sentient beings. For that, for that method then, for that method is Dharma. So therefore, all the works that is, anybody who does work, service, it’s all for happiness of sentient beings. When we say happiness of sentient beings, it means up to enlightenment. From this life happiness up to enlightenment, temporary, ultimate. Then also the method is Dharma, so it’s for that. So that is the proper attitude, proper attitude working the Dharma center, proper and healthy attitude, healthy body and healthy mind, healthy attitude. So then this way, then there is no ego, those other things, so, there is no ego, all the other negative emotional thoughts doesn’t rise, so with that pure attitude then you have so much peace and happiness, and there is so much harmony, because also everybody think the same thing, same goal, so everybody work for that, so much more peace and happiness and harmonious, unity. So then the activities, so there’s more, greater success.

So that is talking about a Dharma center but basically it is same, even you are running a company it is same. The correct way, even one is working in family, taking care of family, even one is working in a company, not Dharma center or even one is working for government, however, the correct way, the inner profession, there is the outer profession, which you learn from university, college, then there is the inner profession, so inner profession, your mind has, mind doing business, mind working for Dharma center, mind working for company, mind working for family, mind even teaching school, then inner profession is Dharma. So mind doing, attitude of life, mind doing all this, then has to be healthy one, which is Dharma. So then you have, on the basis of outer profession that you learn from school, college, then you have inner profession that which is pure, which is Dharma, and all your, whatever you do, doing business or having meeting or working for company or whatever you do, everything becomes Dharma. So everything becomes Dharma, everything becomes cause of happiness. So that’s the inner profession. So you need the lamrim. Inner profession the mind has to be lamrim: either renunciation, bodhicitta, or right view. Mind is living in that then whether you are running a government or whether you are running a company or business or family or whatever it is, then everything, even you don’t win the business, now, since your attitude is benefit of sentient beings, to help others, benefit for sentient beings, even ?you’re thinking of teaching of Buddha, but at least thinking of benefiting other sentient beings. So, thought of benefiting others or compassion, loving kindness, however, if your motivation is that, that is Dharma, pure Dharma, pure Dharma unstained by ego, self cherishing thought.

So with that mind, that Dharma mind, sincere heart, now even you lose your business, even business you lose million dollar, a billion dollars but you haven’t lost the merit. You lost, even your business didn’t succeed, getting the external success, getting the money, even you lost a million, billion dollars but you haven’t lost Dharma, you haven’t lost merit because your mind doing the company work, whatever it is, is virtue, thought of benefiting others, so you continuously collect merit, every day you collect merit, cause of, especially thinking of others so that becomes cause of enlightenment, thought of benefiting others that become cause of enlightenment. So the pure Dharma, unstained by self-cherishing thought, so therefore, you collect always the cause of happiness, especially here, enlightenment. So therefore, the real thing you haven’t lost, merit, virtue, enlightenment, you haven’t lost. The money, for the time being the money is lost, so the real thing, the Dharma, virtue, cause of enlightenment especially, not lost, you gained. So from this even though you lost now, but you create so much merit, so sooner or later you will have success even materially. But then if you don’t have Dharma, in your daily life, doing business or company, whatever, if it is not done with inner profession, Dharma, then what happens, so when you lose, or even you make success in business, million, billion, zillion dollars, even you gained, but you haven’t gained enlightenment, you haven’t gained merits, because the motivation is, did not become Dharma. So the nonvirtue, so then all your actions become nonvirtue, the result is only suffering. So that’s a real loss, no enlightenment, no liberation, no happiness of future lives, so not even happiness this life because everything becomes nonvirtuous action because motivation is nonvirtue, there’s no lamrim. So even you did make a billion, zillion dollars, it’s not profit, so the real thing, the real purpose of life is lost. So the other way, yeah, yeah, so that just happened, side talk. So now nearly finished, yeah, nearly finished.

By reciting Guru Shakyamuni Buddha’s name, just simply by reciting Buddha’s name, so it purifies eighty thousand eons of negative karma, then never return, always you go towards enlightenment and never return back, never go down. So that’s so unbelievable benefit.

Then it says, so if you have a Buddha statue as a main altar then it’s like that, always making offering like that then it helps teachings to be spread in the country and increases Sangha, so forth. Because of that then Songtsen Gampo in Tibet, he was embodiment of Chenrezig, Songtsen Gampo, then to spread Dharma in Tibet, then he invited, he brought Shakyamuni Buddha statue from China, the one is Lhasa temple, and the one from Nepal, Ramoche Jho, so for that purpose then ?invited the princess from China and one from Nepal, in order to receive these two statues in Tibet, that teaching of Buddha to last a long time. So therefore, now every day thousands, thousands, thousands sentient beings from Tibet and from all over come to make offering every day continuously, collect so much merit, collect so much merit every day, so many, I mean, thousands, thousands, unbelievable, it brings to enlightenment, so by circumambulating, by prostrating, by making offering to them.

Then as well, Lama Tsongkhapa, as Buddha predicted, Lama Tsongkhapa fixed the temple, Lhasa temple and all the statues, then Shakyamuni Buddha statue didn’t have a crown then Lama Tsongkhapa offered a crown. Then fifteen days the miracle, Buddha’s miracle, show miracle, then Lama Tsongkhapa organized this incredible celebration, the Monlam Chen-mo, in Lhasa, during this special, miracle, Buddha performed miracles. So all that is, the teaching of Buddha to last a long time. Offering the crown to the Buddha, and the Monlam, debating the Buddha’s, the monks who have studied in their whole life the five great scriptures, the sutra, what they studied in all their life and the commentaries, root texts by pandits, based on Buddha, as well as Tibetan, like Lama Tsongkhapa and others, those commentaries that they memorized or studied. So then, so they do debate among many thousand learned ones, so they do geshe examinations, who is doing geshe they have to answer among those many learned ones, ask question, debate. So then they are given the degree. However, I think, as repaying kindness to Buddha. So it’s offering to Buddha, I think, integrated with this special day, so much, every day one hundred million merit, whatever virtuous action you do, so monks do so many prayers for the people who died and people who are living, sick, as they requested. Also for the success of their own study and attainment. And then some of the lay people they come to make offerings during that time to the Sangha, food and money, tea and so forth. Lama Tsongkhapa is so wise, because unbelievable merit, one hundred million, offering to one Sangha, one hundred million merit, _____ ______ other times, or money or food, whatever. So there are so many thousands, from Sera, Ganden, Drepung there are so many thousands, the common one, common number is [pause] anyway, doesn’t matter, so Sera, I think, five thousand or seven thousand something like that, then Drepung also many. Then Ganden monastery. So the lay, so those who come to make, lay people, those who come to make offering, whoever the Sangha or lay, whoever makes offerings, there are so many Sanghas and because very special time, so, offering each one, each Sangha is increased one hundred million times. So it’s unbelievable skillful.

So, it is said in the text that, then maybe I stop here. In one text it says, Buddha said, who offer crown to my statue, to my two statues, must be those two statues that I mentioned before, I think, who recite the sutra of the Buddha, who make the request with the sweet melody, who make the request to Buddha, who make request to me, those who does this, then the teaching of the Buddha will last for one thousand years, it says.

So I think I’ll stop there. [pause] Yeah, we’re finished. Maybe there’s one word to finish.

She-shei.

[Audience applauds.]

Just two words.

So if you are carrying Buddha’s statue here or wearing Buddha’s statue here, that also protects from the harms of spirits or human beings, non-human beings, if you wear Buddha, [pause] in Vietnam when they were making war, Vietnam is a Buddhist country, so the army when they were fighting, they put Buddha’s amulet under the tongue, during the war they put Buddha’s amulet under the tongue when they were fighting. I mean, they could wear but I think they are somehow, they got idea to put in mouth, Buddha’s amulet. So when they were fighting, by keeping the Buddha’s amulet under the tongue, it helps to protect them from bullets, that’s what I heard. And it’s very common that people who, in Tibet also, who goes in the war or things, to protect from danger they wear Buddha, they carry Buddha with themselves, in a box, it’s very common in Tibet.

Not only that, even the monks, even the Sangha’s robes, there happened a story, I think maybe in India or Tibet, so there’s a place, the way to punish, take that person, put it in the cemetery, put there at night, next morning, they are taken by spirits, so that’s the way to punish, way like, kind of executing or punishing in this country. So by the time next morning the person’s body you can’t see. So the one person who is punished, brought there at the cemetery, so what he had, this person had a piece of Sangha’s robe, small piece from the Sangha’s robe, small piece, he was wearing. So the spirits came, when the spirits came, the spirit saw this piece of robe that he was wearing, so the spirit thought, I don’t remember the word, so who wear, how dare I can harm who is wearing the Sangha’s robe, there’s a particular word but I don’t remember, like a lion or something, anyway, how can I dare harm the who has the Sangha, the robe. So only small piece he was wearing. So then the spirit unable to harm. So it seems even by, so it seems even by wearing the robe, the Sangha robe, it protects, it becomes great protection from even the spirit harm.

So anyway, there is conclusion that is explained in the, I think in the Ksitigarbha Sutra it talks quite a bit of that, about the robes, how precious they are, so protect from spirit harm. So anyway, here the one reason is, so one must respect any Sangha who wear the robes, that’s one, that also comes there. So I think, so then, so this is the last stop.

[Chen Ru: What’s the amulet to put underneath the tongue?]

Buddha’s amulet. Omelet or amlet?

[Ven. Sarah: Am-u-let.]

Amulet. Omelet’s with the egg.

[Inaudible comment from Ven. Sarah.]

Yeah, anyway. So I heard they put under the tongue when they went to war, so it protects them from bullets.

[Chun Ru: It means a small image of the Buddha, right?]

Yes, yes. Yes. No, one time in the United States, down below Aptos House, I think I went in the early morning to do something, to give eight precepts or something, I’m not sure. Came back, then in the road there was one deer died, or car, so I didn’t have anything to put on the deer’s body, I didn’t have anything. So there was one couple, there was one Western couple met in the road, I think, a student. So, she had this, she was wearing this Buddha amulet, sorry, not omelet. She was wearing this Buddha, she was wearing this, so that was very useful, so she was able to, without taking out, she just put on the animal’s head, I thought it’s very useful. I didn’t have anything.

So anyway, similar this, when I travel I carry the Golden Light Sutra, I mean, also there’s Diamond-Cutter Sutra as well, but Golden Light Sutra, I carry, I mean, part of the relics but, so I think that helps, when there is some disturbance happening, then, sometimes I think of the Golden Light Sutra. But however, I think, helps protection for all those four hundred or how many, all those people in the airplane to be safety, protect from the spirits or from de gye, those harms, and we do tea offering, de gye, so their harm or naga or whatever, deva, so disturbance, so it helps for everybody, all those hundreds of people in the airplane, dangers of elements, all those things.

So [pause] it’s a great thing and in Malaysia, I was invited by one couple, by a quite wealthy couple, known for many years ago, so many years ago, particularly the wife then also the husband. So as soon as I ate the first spoon of food, toothache started, as soon as I have that first spoon, toothache started, then I remembered there was something, I remembered, if you remember Golden Light Sutra, the problem will go, the problem will stop. Just it came but didn’t think very strongly, like very strong taking refuge, didn’t think very strongly but just thought of Golden Light Sutra and the pain stopped. The first spoon of food then pain, then this idea came, I saw somewhere, probably I have seen somewhere, if you think of Golden Light Sutra. So anyway, just came, not very strong taking refuge on that, but just thought came, then that pain immediately stopped. So anyway that’s just a very small thing but I think, so when something happens then you remember.

There is a story happened one student who is from Argentina. So Argentina is a very violent country, you can be killed any time outside, robbed, anything, anything can happen. So the first time she asked what to do, then I told to wear the Diamond-Cutter Sutra on the body. So before, when she was there, near the end of time, so the two men, when she came, two men stopped the car and tried to follow her then she immediately thought, oh, I have the Diamond Cutter Sutra, I won’t receive harm. Then the minute when she thought that, the two people they returned back. They came, they followed her but they went back.

And then the second time she asked me again what to do because it’s a very violent country. So then this time I mentioned to wear the Golden Light Sutra besides the Diamond-Cutter Sutra. So then wear the Golden Light Sutra, Diamond-Cutter Sutra, she has on her body, she went all over the mountains, everywhere, nobody, she says, nobody looking at her. In the park, wherever she went, nobody’s looking at her. Then she brought very, I think very secret machines, came from Argentina but something which came from Russia, when the atomic energy was leaked out, then caused many sickness to people. So there was a machine discovered for protection and that the Russians have abandoned that, government abandoned, but it was also made, I don’t know, originally from Russia but then Argentina, some secret machine. So anyway, so she brought this machine and many ?herb ?plants from Argentina, so many like it, but somehow, very strict, I mean, quite strict to go to America, who carry all these things. So anyway, the person did ask at the airport about the plants, did ask but then didn’t bother to open the, everything she was able to bring through. Anyway, could be also possible that she has karma for success, but anyway, seems to be very powerful for protection. So I mean, just to give an idea.

So, I think that’s all. So now we do the dedication, then the prayer. We stopped at the middle of the King of Prayers. So that’s very good to do dedication. So yeah, first mention that. [pause]