Audio recorded at Buddha House Adelaide. Transcript auto-generated and AI-corrected; may contain errors.
About this talk. A cup of tea handed to Geshe Pema Tsering mid-session becomes the central teaching tool in this 87-minute commentary on the 37 Practices of a Bodhisattva. Drawing on a Kamalaśīla verse describing bodhicitta as a seed requiring love, compassion, and wisdom, he argues that equanimity must come first: without seeing all beings as equally kind, neither great loving kindness nor great compassion can arise. He then dissects the self-cherishing mind — its insatiability, its shameless deflection of blame, its habit of claiming unearned credit — and contrasts it with the truly religious attitude of valuing others above oneself. The tea grounds the interdependence argument: its milk, leaves, and water involved hundreds of unseen contributors. A Q&A section clarifies what equanimity means precisely in this Mahāyāna mind-training context.
File metadata (for organising)
File: 03 2006 11 12 37 PoB.mp3
UUID: 6daeeb30-4d30-48d1-b67e-5e4882129ff2
Teacher: Geshe Pema Tsering
Collection: 37 practices of a Bodhisattva (Geshe Pema Tsering)
Date: 2006-11-12
Recorded at: Buddha House Adelaide
Duration: 87.3 minutes
Words: ~5,965
Visualizing, instructing us then to give us a good motivation, and then with the thought of attaining enlightenment for the sake of all sentient beings, we are now going to listen well to these teachings on on mind training and then practice accordingly in order to accomplish that enlightenment for all sentient beings. So then we keep on going on the first of the practice of the bodhisattvas related to the Mahāyāna vehicle, the mind of enlightenment, as we left last week after explanation. We stopped last week after an explanation of the difference between the aspirational mind of enlightenment and the engaging mind of enlightenment. And now we follow on from that, and we go straight into a quote from the essence of the middle way that we think is from Kamalaśīla, a text from Kamalaśīla, which which reads, ornamented by love, compassion, and great wisdom, the seed of enlightenment is bodhicitta. Therefore, a wise one will never abandon that.
And then so then Geshe-la was just briefly explaining again. So that mind of enlightenment, which is ornamented by loving kindness, by great compassion, and by great wisdom, which is the then the wisdom that realizes emptiness, and that mind of enlightenment which has which has these characteristics, then that is the the seed of the great enlightenment itself. And then Geshe-la is explaining that loving kindness and compassion, they are the causes of the mind of enlightenment. The function as causes as as the for the production of the mind of enlightenment. And then the wisdom, the great wisdom, the wisdom that realizes emptiness, it serves as, how how do you say that, as as a helper, something that contributes to to increment the mind of enlightenment.
And then so then Geshe-la was then saying, again, just just as as planting seeds on a field, if we if we don’t look after the seed, if we don’t plant the seed, not water the seed, not not care for the seed, then we will not reap the fruits of that seed. And the same with the mind of enlightenment. So then we have then produce first the causes, its causes, which are then loving kindness and compassion, and then we have to give rise to that which helps it to grow, which is then the wisdom and realized emptiness. And then a mind of enlightenment, which has all these characteristics, then that will turn into the causes of of of attainment of enlightenment. But without all that, without all those factors, as I was saying, again, just like a seed in the fields without planting it, without watering it, and so forth.
It will not reap its fruits. Again, without all these these factors, the mind of enlightenment also then does not produce any fruits. And then we follow on okay. Let’s follow on in the text. And the text is telling us that as for the way to to train one’s mind in the mind of enlightenment, there are two ways.
There is one which is then striving for the welfare of others, and another one which is said to be striving for enlightenment itself, the training the way of training which is striving for enlightenment. And then as for the the previous one, we are told, for the previous one follows the oral instructions of of Lama Atisha, this this this lineage of teachings of Lama Atisha, and that involves then meditation, the six-point cause and effect meditation, where you have the recollection remembering how to say, acknowledging all sentient beings as one’s mothers, recollecting their kindness, and then developing the wish to repay their kindness, and then developing great loving kindness, great compassion, the the superior intention to attain enlightenment, and then the the result, the effect of the six causes, which is then the mind of enlightenment itself. Okay? And then as for the second way, the latter way of training in the manner of training which is then striving for enlightenment, we are told that follows the instructions, the traditional instructions given by the bodhisattva Śāntideva, and which is then exchanging it is the the as as it was taught by training one’s mind via exchanging by exchanging self and others.
And then the author is telling us that here in in his text, he will later on, he will he will explain this way of training in the mind of enlightenment by exchanging self and others. And then the author goes on to tell us that here, because of that, so because he’s going to later on explain exchange self and others, the way to exchange self and others, because of that, says that here, this, in the context of these systems, of these two traditions of of training the mind of enlightenment, the the one that is very important in this context is the one that explains that teaches about loving kindness and compassion. And and this is what he’s going to explain now. And Geshe-la was then saying that because this is because loving kindness and compassion are the actual causes of the mind of enlightenment itself. So so that’s that’s why the author is now going to start explaining about loving kindness and compassion.
And then and then we are told then that from from those from from both loving kindness and compassion. So then, generally speaking, the general understanding of what love and kindness is is that is that wish to have those whoever it is that is being that is being regarded as being taken as as one’s object of observation, whoever it is, whatever sentient being that is, is to wish that sentient being which is not endowed with happiness, to to be then to be endowed with happiness. So then, Geshe-la is giving you the example, so then whenever one is observing someone who is in a dire condition, in a difficult situation, such as does not have a place to live or does not have food to eat, and then whenever one observes such a being, such a person, and then one wishes that person then to be free of that situation and then endowed with the happiness, which is the opposite of that, and then it comes to the opposite of that situation, then that is called called loving kindness. And then we are told that the wish to have all sentient beings then endowed with happiness, and the causes of happiness, which are virtuous deeds, then that is called great loving kindness.
So then, this great loving kindness is something which is very difficult to accomplish because it involves not only it involves all sentient beings without exception, it does involve also those sentient beings those sentient beings being endowed with virtuous deeds, being to how to say it? Meeting with virtuous deeds. And then Geshe-la is saying, now not only that, but in order to be able to produce to give rise to this great loving kindness, one needs as a prerequisite, one needs to give rise to the great to great equanimity, acknowledging that that involves acknowledging the the great kindness of all sentient beings without exception and so forth. And then and then we we follow on, and the text is telling us then the author is telling us then that in the same way, that’s when when that mind, which is which is then disturbed by the sight of of one any any sentient being whoever that is, how do say, tormented or that is experiencing whatever source of suffering it is experienced. And then that mind, which is then tormented by this by this suffering, then wishes wishes that sentient being to be free, separated from that suffering.
That is, generally speaking, that is general compassion. And I guess I was not adding in the end. That that is a bit easier to to to develop. And then that mind, which is then wishing for all sentient beings to be free from suffering and the causes of suffering, which are non-virtuous deeds, then that that is called great compassion. And then, again, Geshe-la said that is that is difficult.
And then this lesson say now generally for these two general minds of love and kindness and compassion is it is not that we do not have them, we do have this general aspects of love and kindness and compassion, this general minds of love and kindness and compassion, but what we are being told here is that we must then develop them. We must improve them. We must familiarize ourselves or habituate ourselves more with with them. So then so then we we what we need to do is is that we must train our our minds in in loving kindness and compassion. We must engage in ways to develop loving kindness and compassion, but we do not do that.
We do not engage in ways for developing loving kindness and compassion. Instead, we are readily engaging in ways to develop the self-cherishing and self grasping. And since we were kids, we have been doing so. We have been developing, engaging in ways for developing self-cherishing and self grasping, and we have not we have never been we have always left, put aside, developing such minds as loving kindness and compassion. And then Geshe-la was saying that he Geshe-la use use a particular word that I I cannot remember how to translate it in English, but the whole idea Geshe-la was explaining, the whole idea behind what he was saying is that this human body that we have, we as humans, the human being is very special in that whatever it is that he sets his mind to, then if it is setting his mind to getting better at something or to improve something, that will get better and that will improve.
And if he sets his mind to to something to to do something which is bad, then it will get worse and worse. And and that goes for anything anything that a human being does, and immediately can improve or can get worse, and they can change readily able to change in this way. So then, again, if Geshe-la was then saying, with respect to this qualities to this quality that we have, this ability, to this power that we have as as as human beings, so then if if we are if we are clever, then we would wish for our own happiness, and not only that, we will wish to benefit benefit all of the sentient beings also, and we would work on that. On the other hand, if if we we are if we are mistaken, then the we can we can do a lot of damage. We can hurt a lot of people, including ourselves.
Just in case I was giving the example of Osama Bin Laden, who is somebody who has who is who has great qualities, who has this great karma on his side, but still because he’s mistaken, misguided mistaken, then he ends up doing a whole lot of damage to a lot of people. So then it’s just the word that Geshe is using is intelligence. Basically, intelligence. Yeah. Which Geshe-la is then saying that just saying that animals do not have the intelligence, this this capability that we have.
Only only human beings have that. So then, as I said, we all have we all have this this this this intelligence as human beings. So then if we if we were to then meditate on loving kindness, we would be able to meditate on loving kindness. If we were to meditate on compassion, we would be able to accomplish that. But the fact remains that we do not engage in improving them, in any ways to improve them.
So then, again, we all need we need to meditate on equanimity. Without developing equanimity, we cannot give rise, we cannot produce loving kindness and compassion. And then I I asked to a brief explanation of equanimity. And then I was explaining that that attitude which which regards all sentient beings as equally kind to oneself. Geshe-la made particular emphasis on on these words, equally kind.
All sentient beings were equally and are equally kind to to ourselves. And then even even if because he was saying we all have all of us without exception, we have beings that we like and beings that we dislike. So it is the elimination of these two these minds, these two aspects of liking some some people and disliking some people, eliminating this mind and and regarding all as equally kind to oneself. And Geshe-la was then saying, so if if if they are bad to us, if beings are bad to us, they are equally bad to us. If they are good to us, they are all equally good to us.
So then is is that that is a mind of equanimity. And then again, Geshe lah, at the end, emphasized again, Kantin Nyamba is which is then equally kind towards all sentient beings. But we we since we were since we were young children, we have been we have been taught the ways of partiality, of what is when said in Tibetan is close close those close to us and those distant to us. And, respectively, those who are close to us, we are attached to, and those who are distant to us, and we are we have aversion to. So it’s it’s just the ways of partiality, the ways of of of being biased, and we attach to those who are dear to us, and we have aversion to those who are not dear to us.
And we have been taught this since we were young children, so we cannot produce a mind of equanimity, give rise to a mind of equanimity. So then, now, this meditation on equanimity is is very important because without without equanimity, one cannot produce great loving kindness. One cannot produce great compassion. And without great loving kindness and great compassion, one cannot produce the mind of enlightenment. So then this equanimity, this meditation equanimity is extremely important.
And then Geshe-la was explaining with respect again to equanimity that that that mind of equanimity, that mind which regards some as as dear and attach is attached to some, and and it regards some as as as not dear oneself and and have aversion to those, then that mind is is is a mistaken is a mistaken mind. The the people are not this good or bad, this aversion or attachment that we have, this is not the it’s not we we we create that ourselves. It’s not from it’s not it doesn’t doesn’t come from the side of those people that we are relating to in this way. And then Geshe-la was giving an illustration that our parents, which in this life have been very kind to us, and that being and that person which is harmful to us in this life. So then Geshe-la explains in relation to them that that being who harmful to us in this life, then in in the previous life, that being has been has been just as kind as our parents have been.
And our parents who are very kind to us in this life, in the previous life, they have been just as harmful as that other being who has been harmful to us in this life. And Geshe-la is quoting Geshe Chekawa. Geshe Chekawa is telling us in one of his verses that all bad evil actions, all all bad actions, everything that is bad comes from the self, and and and so that and that we should instead meditate on the kindness of all sentient beings. And then Geshe was saying, according just as Geshe Chekawa was saying, so then we all have we all have this self-cherishing mind. And then if if somebody is is is going to cause us any harm, then we we completely turn our backs or abandon or disregard that being.
And then if on the other hand, if that if from if we can if we see that we are going to derive any profit, if we’re going to profit from from a certain person, then we immediately turn turn towards that person. And then and then again so then we we all do that because we are overpowered by our own self self-cherishing mind. And then the others also, they do the same. They turn they might disregard or harm us or or they might come to to like us because if if they believe that they are going to profit in any way, and again, they do that because they are overwhelmed by their own self-cherishing minds. So then according to the first line of the verse, is saying, so then we we all have the we all have the self-cherishing mind, and we we and we must then get rid of the self-cherishing mind, our own self-cherishing mind and and other self-cherishing mind also.
Then this is getting reading oneself with the self-cherishing mind is something which is very difficult because the self-cherishing mind is always, at all times, is readily thinking of of of having everything that is good and excellent in the world for for for itself alone. And and whatever happens to others, good or bad, it it completely disregards and ignores that. It doesn’t care at all. So it never thinks about others. And then, again, the self-cherishing mind is always wanting thing for everything that is good, and it’s never enough.
It’s never enough. It it always wants more. It it gets something good, and it wants more and more and more. It’s never enough. There’s no limit to to to to its greed.
And and then, again, in regard to others, whatever however much harm or suffering others experience, it it doesn’t care at all. It might it might say, as Keshav was using the the word in Tibetan, which is which is compassion, but it is something that is an expression that they use when when we would say, oh, poor poor him or poor poor poor person, or something like that. And we might say these words, but we don’t actually have any feelings of compassion or we do not generate the actual feelings behind it and completely disregard it, disregard whatever suffering they are experiencing. So then so then that’s because of all these factors. We can see how how very difficult it is to produce love and kindness, great love and kindness, great compassion, and equanimity.
And if we were able to produce equanimity, then would be able to easily produce great loving kindness and great compassion. So then Geshe-la is saying, but but this this this equanimity is giving us producing this mind of equanimity is very difficult. And it’s not, again, giving another illustration. There are these wars that are being waged against all the nations. And then, for example, there is the war between the Taliban and and and the Australian army.
And then so then those who are in favor of the Australian army, and then when when the Australian army then kills or harms or hurts people from from the other side, from the Taliban, and people think, oh, that’s okay. It’s alright. And and in this way, they they develop mind that rejoices in the in in in this in this actions, in the sufferings that people are experiencing, the actions of the Australian soldiers and so forth. And so if one is doing that, it’s as I said, that’s a that’s a very huge shortcoming. It’s a very great fault of a very big mistake to to to think in this way.
It’s very bad. And guess what I was saying? So then there is there is absolutely no grounds for for us to think in this way, to rejoice in such things. There is no benefit whatsoever is coming coming out of such things, such such actions. And there’s no there’s no real reason.
There’s no there’s no reason. There’s no ground for us to to to to support it, to rejoice in this in this in this actions and so forth. But because we have this self-cherishing mind, which is an erroneous mistaken mind, then we we we do that. We rejoice. We think, oh, that’s alright.
That’s okay because we want happiness for ourselves and all that. But Geshe-la was just saying, I repeated myself just because I want to remember that. It’s just that there is no I said, there is no solid ground for us to to think in this way and to rejoice in these actions. And and he said, if on the other hand, if we were able then to see this confusion about those who we like and those who we dislike and the relation with attachment and aversion. And then when we see somebody who is killed by another, and then we if we were to to to reflect that that person who was killed, that person did not wish for any suffering, that person did not wish to die, that person that person wished only happiness.
That person was very kind to me just like my mother was and so forth. And if we and in this way, if we were to then generate compassion towards a person, that that will be good. If if we can do that, that’ll be great. And I guess, like, they’re saying, so then there’s these three factors we should meditate on. So then that all beings equally wish for only happiness, all beings equally wish for for no suffering whatsoever, and all beings are equally kind to ourselves.
And then we have to reflect in this way and not only just a little bit, we have to meditate, we have to reflect and familiarize ourselves a lot with these thoughts so that we can generate the mind of equanimity. And then Geshe-la then explained. So then we have to reflect in that all sentient beings are very kind to ourselves. Not only that, this this is this relation is is a two way relationship. So we are also very kind to all sentient beings.
And then because every sentient being depend on on every other sentient being, so then this this this kindness goes from one to another in an interconnected relationship, so to speak. And then guess I was gonna say, if there were no other sentient beings, then there would be no possibility for us to be alive. If there were no other sentient beings, then as soon as we were born, that’s when we would die. Is giving is giving an illustration if if he was pointing to his own cup of tea. And he’s saying, if we take, for example, this this cup of tea, and then this this it took it took hundreds of sentient beings for this cup of tea to be produced.
And not only that, if we think of everything everything that we have, everything that if we if we were to really think carefully about it, then we would see how how very many sentient beings are involved in were kind to us in this way. Without these sentient beings, we wouldn’t have this cup of tea. We wouldn’t have anything. So then if, Geshe-la, as he was saying, if we were to think really carefully about it, we would understand that. So then, again, taking as an illustration the tea that was given to him by Anthony, we all saw that Anthony we know that Anthony prepared this tea for Geshe and then gave it to Geshe-la.
We can see that. But if we were to think carefully about it, we’ll see that that that milk in the tea, that’s that’s didn’t didn’t come out of nowhere. It was produced and and and and it came about by by the the work of of many sentient beings, of many people. And guess I was just saying, that that little amount of milk is involved the work of hundreds, one hundred, two hundred beings at least. And then, again, the tea itself.
The tea is just a little bag of tea that that Anthony bought somewhere in Australia, but the production of that tea involved the work of many beings, of many sentient beings. It involved the work the work of of many people, of of thousands of there’s thousands of of beings involved just in that little bag of tea. And even the water itself, the water involves the work of many people for the water to reach to this place where we are right now. So then if we if we were to think carefully about it and and reflect in this way, we would understand how all sentient beings are very kind to us. So then if we were to think carefully in this way, we would understand, again, how all sentient beings are very kind to ourselves, how we depend on all sentient beings.
And then when Geshe-la gets the tea, and then giving it as an illustration himself. If he would say, he takes the tea, he drinks the tea, and then if he would say, this tea is good, this tea is bad, this attitude, this is a shameful attitude, and then this is there will be there will be just, how do you say, a lack a lack of shame of of of of someone to to act in this way and judging the quality of whatever is given to to to the person. In this case, the tea saying that this this is good, that is bad. It’s, again, just the work of the self-cherishing mind, of this self centered mind attitude. And so, yeah, shameless shameful.
And then so then, because of all that, we can understand how the self-cherishing mind is is really evil, is really bad. And if we were to think carefully, we would understand that there is there is no good coming out of it. It is it it it gives us only only suffering. There’s not nothing good whatsoever coming out of it. And then, this self one’s own self-cherishing mind, own self centeredness that we have, this selfishness that we have, then again, that is an erroneous mistake in mind, we have to get rid of it.
And then on the other hand, we have to work on cherishing others, cherishing the self of others, cherishing others, and then developing the thought that others are very kind to us, that others are very important, and this because they are actually they actually are very kind to us. They actually are very important. That is a correct mind. There is a correct consciousness. And so then we so then we we have then we must then develop this this mind.
And if we can reflect in this way and develop this attitude that that regards others as as highly important. And then and and then this this is this is this is very beneficial, and it it will only increment. It will only improve all the way to enlightenment. And Geshe-la is saying, we were to if we were to meditate if we were to to meditate and reflect about it, and we would understand how bad this this own self cherish, the self centeredness is, how harmful it is. If we it is if we were to meditate again, we would understand that it is the the the self that we cherish so much, the self centeredness.
The self is not it does not exist the way it appears to exist. So then if we can understand that it does not exist in that way, we can understand how the self-cherishing also is mistaken consciousness because of that. And then we can we can by meditating a lot in this way, we can get rid of it. So then, again, this this own self-cherishing attitude, this self centeredness, it is is very evil. There’s nothing good coming out of it, again.
There’s nothing good about it whatsoever. But but we still we regard ourselves as as very highly. And then immediately when somebody says something bad about it, then we get angry. When someone says something good about it, then we we we like it. So this complete completely, how to say, shameless.
This this self-cherishing mind is completely shameless, and it’s it’s really it’s really quite something, as Geshe-la was saying. And then so as I say, so then we do not understand, we do not know that we do have shortcomings, that the self-cherishing, this we, the self-cherishing mind has shortcomings. And then immediately when when somebody else points out our shortcomings, we immediately it, and we get angry, and we say, oh, that person is bad. That person is saying that I’m bad, and so forth. And we have we have no shame whatsoever.
And again, when when that self-cherishing when that that person who is a servant of the self-cherishing then does something wrong, and people come and say, oh, you did something wrong, and then you say, no. I didn’t do anything wrong. It was and then we we we point we point to someone else and say, which was her, it was him. I didn’t do anything wrong. And so, again, there’s no shame whatsoever.
And again, when job is well done and we were able to accomplish only by the force of someone’s help, but then we take all the credit for ourselves. I did it myself. I did it. I did it. And we never acknowledge the help of of the other contribution of of the other person involved in in the work.
Again, no shame whatsoever. And then again, so then again, goes back to that verse of which is then saying, all evil deeds, everything that is evil comes comes down to the to the self, and then everything that is and then so meditate on the great kindness of all sentient beings. So then just saying that this this self-cherishing mind is is really bad. So we are all slaves of our own self-cherishing minds. We are all servants of our own self-cherishing minds.
And because of that, we there’s no lasting we do not accomplish any lasting happiness whatsoever for ourselves. Now the tea is very tasty, he says. He’s going to drink some. So then now we we all have to meditate on equanimity. Any questions?
As I said, it’s it’s something which is a difficult situation. It’s a difficult thing to accomplish, and it’s a difficult point to work on. But if if if we can meditate on it, it’s it’s it’s greatly beneficial. The benefit is so great, and it gives very powerful imprint. So then we we we we never never understanding that the defaults, the shortcomings of self-cherishing, we we just go about as its as its servants, as its slaves.
And then saying how the what is truly truly religious and that which is worldly, they’re they’re they’re really contradictory. They’re really opposed to each other. How we as for worldly is that is that worldly is that is the mind which is then wishing for happiness for oneself and is is is striving to obtain that happiness for oneself alone and and then completely disregards whatever happens to others. So that that is that is worldly. And then and then and then lesson saying as for for that which is truly religious, the truly religious attitude, the truly religious mind is the mind that that regards others as more important than oneself, which is striving for their benefit benefit and so forth.
But we do we never do that. So we we do we do not believe in it. But if we were if we were able to then to to think in this way, to have to cultivate this attitude and have it, it’s as Geshe-la was saying, we will be able to accomplish lasting happiness, true happiness. But we do not believe in it. So then the main thing Geshe-la says is that we we all have to train our minds.
Then saying there is no way to to to obtain these benefits that come out of of of this meditation and so forth, like, directly or instantly. One has one has to train one’s mind, train a lot, and and meditate a lot according to this training. And then one will eventually one will derive the benefits of this. There’s no way to directly, instantly get this benefit. You don’t have any questions?
You would know if that is so. So then the equanimity, again, I’m going to explain to you. You know that, but I’ll explain to you as as as everybody else. You can give any meaning you want to the word equanimity. But in this context here, equanimity means one thing and one thing only.
So that attitude that you were referring to, that whatever happens is alright, that is not equanimity in this context. It’s certainly good, but it’s not equanimity. What is called equanimity here in this context is the idea that every sentient being is that that that the that mind which regards all sentient beings as equally kind to oneself. It’s the mind that regards all sentient beings equal to oneself in that all sentient beings wish for only happiness, and all sentient beings do not wish for any suffering just as ourselves. It’s that it’s that mind which is for great compassion, which is the the the the foundation for the development and the production of of great compassion and great love and kindness.
With compassion being that great compassion being that mind which wishes for us sentient beings to be free from suffering, great love and kindness which being the mind which wishes to have all sentient beings endowed with happiness. And then that mind of equanimity is the foundation for that. It’s it’s the basis for production of these two minds. And in this context here, in this context, in this teaching, in this topic, that’s what equanimity means. So then yeah.
Yeah. That’s that’s what it is. So one has to give produce compassion towards him. He thinks that the the trial is still going on. It wasn’t decided yet for for Saddam Hussein.
So he thinks that probably they will not he Geshe-la doesn’t want to believe that they will they will kill Saddam Hussein because Geshe-la sees clearly sees is convinced that there is no benefit whatsoever coming out of And there’s only there’s only harm to killing him, and I was telling him, but they did not understand that. If they They they might be. Yeah. Yeah. I’m just saying Oh, this is Sunnis do not want to him to to be killed.
Yeah. Yeah. Okay. Yeah. Oh, okay.
The Shias do? Yeah. Okay. Because because the the Sunnis do Sunnis. Do not want him to be killed, so they’re protesting, and they they are protesting for his life.
So probably they don’t want to kill him. If the Iraqi government kills Saddam Hussein, then the Sunnis will become the enemies of the Iraqi government. So because of that, because they do not wish to have these enemies, then they will not kill. If and if they do not kill, then they will become partners, so to speak. He he hopes Geshe-la says that he hopes that they won’t they don’t kill him.
Okay. Morning, please. Page twenty six.