Audio recorded at Tibetan Buddhist Institute, Adelaide. Transcript auto-generated and AI-corrected; may contain errors.
About this talk. Kyabje Rinpoche’s 120-minute commentary on Lama Tsongkhapa’s Three Principal Aspects of the Path traces the complete arc from motivation to realization. He establishes Buddhist practice rooted in bodhicitta—the aspiration to achieve Buddhahood for the benefit of all beings—then explains why accumulating merit through virtuous action is essential before approaching emptiness. The core teaching unpacks emptiness not as mere negation but as the simultaneous realization that all phenomena are empty of inherent existence yet arise through dependent origination. Through concrete examples—prime ministers, tables, hands—Rinpoche demonstrates how the Prāsaṇgika school’s view avoids both nihilism and eternalism. He concludes with practical guidance: listen, contemplate in solitude, and practice with steady effort. For practitioners with some foundational training.
File metadata (for organising)
File: 2003-08-27 – The Three Principle Aspects of the Path – KR.mp3
UUID: f5547606-0685-433e-a544-9389bd7ac17c
Teacher: Kyabje Rinpoche
Collection: Three Principal Aspects
Date: 2003-08-27
Recorded at: Tibetan Buddhist Institute, Adelaide
Words: ~5,899
So first of all, we have to establish a motivation based on the on the precious bodhicitta. So in order to establish the motivation based on the precious bodhicitta, then we should try and develop the thought that in order to establish all sentient beings in a state beyond suffering and in a state that encompasses all the excellent qualities of happiness, in order to do this that we will strive to reach enlightenment. By doing the practices of listening, of contemplating and meditating, which are all good things, may the virtue that we accrue from this be a cause for us to attain this end. So we are studying we are studying and listening to and and the teachings that are the essence of the all of the Buddhist teachings, all of the teachings as set forth by Lama Tsongkhapa, the Three Principal Aspects of the Path. So this is in order may may this be may we do this with a Buddhist motivation.
So we should meditate on this for a few minutes. Yeah. So as the teacher explained, then if we develop positive actions, if we do positive actions or accrue positive karma, then because its outcomes will be positive, then we will experience less suffering. In future lives, we will experience less suffering. Likewise, negative actions, because they lead to suffering, in our future lives, we will experience the results of those negative actions as suffering.
So what this means is that by accruing a virtuous karma, we will create the causes for us to be born in the higher realms, in the realms which actually have happiness in them, and by accruing negative karma, then we will develop the establishing causes for being reborn in the lower realms, which are realms of intense suffering. So because we really like happiness and because we dislike suffering, then we need to establish the causes to be reborn into a place where there is happiness, and hence we need to develop we need to develop or accrue positive karma, and we need to completely get rid of the causes for suffering, which is negative karma. So this we need to what we need to do then is to accumulate positive karma. Another reason we need to accumulate positive karma is that it is very, very difficult for us to understand emptiness, for us to perceive emptiness. So in order for us to perceive emptiness, then we need we need to have stores of merit.
So, hence, we need to to to practice in order to get positive karma. So Atisha said that the the the view of emptiness or emptiness was like the sky, and the accumulation of positive karma was like the base or the ground from which we need in order to be able to perceive the sky. So in this case if we don’t have the base then we can’t see the sky. Hence, we need to create positive karma in order to be able to see emptiness. Okay.
So so there’s three different frameworks from which we can explain emptiness. There’s three different ones which are explaining with regards to explaining emptiness and we’ve already talked about the first two and this evening we’re going to discuss the third one, which is the the view with regards to the unfinished investigation. Yeah. We’ve all I’ve already gotten there. I was just quick.
I was thinking, where is the three from? Alright. Okay. So, anyway, I’ve already explained the first two and see if we’re gonna talk about number three, number four, and number five.
So in the Three Principal Aspects of the Path, then says that as long as both the understanding of the nondeceptive dependent arising of appearance and the understanding of the empty state free of assertions appear to be separate, for that long we do not comprehend the intention of Munindra or the intention of the Buddha. Now in the first instance where it says oh, in the first instance in Tibetan and the second instance in English in English, it says there, and the understanding of the empty state free of assertions now the dependent origination or the dependent arising of appearance, what that is talking about is the non true established nature of things, the conventional truth that we we actually that actually appears to us. So the appearing conventional truth, the fact that that appearing conventional truth is actually a dependent origination, that is, that it is a result that has come into being on the base which is a cause, that understanding has to be accepted along with the understanding of emptiness or an empty state free of assertions. That emptiness being emptiness of a truly established thing or something established by its characteristics. So these two concepts, the concept of the dependent origination of conceptual reality or the dependent origination of the things that conventionally appear to us and the emptiness of those things, those two things come together.
The two understandings have come together. If we say that something is merely empty and we don’t understand that that is in connection with dependent origination then that’s not an understanding of emptiness. If we say that something is dependent origination and it’s not and don’t state that it is empty of being truly established, then we haven’t understood dependent origination either. The two things need to work together. They you know, in order for us to understand one, we need to understand the other.
They define each other in a similar way that we can’t have hot if we don’t have cold. If we have if we we can’t define something as being cold if we don’t define something as being hot. Likewise, we can’t define something as being hot if we don’t compare it to something being cold. So in a similar way, we need to understand that dependent origination and emptiness or the emptiness of inherent existence depend on each other in order for understanding or yeah. Yeah.
Okay. So that was the explanation that isn’t completed. The the the description that is completed. The next thing which Lama Tsongkhapa refers to in the discussion of emptiness within Three Principal Aspects of the Path is the discussion that is completed and this is talked about in the verse that says, When both understandings are not separately posited, are not separately presented and simultaneous merely seeing non deceptive dependent arising generates determining awareness which destroys all modes of grasping. At that time the analysis of the view is complete.
Now in the first instance, when it says when both understandings are not separately posited, now first of all what’s being said here is that all phenomena are established by labeling. They’re merely labeled. They don’t exist inherently. But at the same time as not existing inherently, as being empty of true existence, then something that is a positive cause will give rise to happiness, something that is a negative cause or a negative action will give rise to suffering. So a positive cause will have a positive result and a negative cause will have a negative result.
So there’s these two things. First of all, the emptiness and yet still this infallibility of a positive cause giving a positive result and negative cause having a negative result. But okay. So the the all of these things that we’re talking about here, all of the things we’re talking about are called phenomenon. Now another word for saying
Is something that exists. So we’re talking about all things that exist or all phenomena. All phenomena are merely labeled. They don’t exist inherently from their side. They’re merely labeled as such.
So that doesn’t mean that if there is a positive action that there won’t be a positive result or if there’s a negative action that there won’t be a negative result, along with that understanding has come the understanding of emptiness and this understanding of emptiness is something that all phenomena are not truly established, they are not inherently established, they are merely labelled. Now this is very difficult for us to understand because we’re not just talking about different kinds of phenomena, we’re talking about things like the table, like the glasses, chairs, all of these things are really labelled, they’re not inherently established and we have to try and understand that. All of the phenomena, all of the things that exist, we have to understand that they aren’t inherently existent. So if we take, for example, the prime minister, now if someone has experience and if someone has some knowledge about things, then through a process of an election in which they win, then they may become a prime minister. So based on the qualities and then based on them winning the election, then people will start calling them prime minister.
But if they don’t call them prime minister, then they don’t become prime minister. So it needs someone to call them that in order for them to become established as a prime minister. Likewise, with a table, if we don’t have someone saying or calling this thing a table, then it’s not a table. It doesn’t become established as a table. It needs to have somebody saying that it’s a table, calling it, labeling it a table in order for it to become a table.
Otherwise, it’s not a table. If nobody is labeling it as such, then it isn’t this. And it’s the same for other phenomena like water, for water, for cups, for all of these different things. And with the prime minister as well, if there’s nobody labelling him, this person, as a prime minister, there is no prime minister. And if we try and find the prime minister in the person that has been labeled the prime minister, then we can’t find a prime minister.
We can’t find a prime minister in in the in this man’s leg. We can’t find a prime minister in this man’s arm. We can’t find a prime minister in the head, we can’t find a prime minister in the stomach. There’s no way in that being that we can truly establish the prime minister because the prime minister doesn’t come into being unless someone has labeled them as such. And then once they’ve labeled them as such, then they have to do the work of a prime minister.
So by this labeling process, then they they have have work to do. So in the text where it says that these these two positions are not separately posited, but they say there’s a simultaneous understanding of the the emptiness of things in that they are merely labeled and aren’t inherent in existence, the emptiness of things. And then the non deceptive or the always occurring, the infallible truth of depending arising. So if you understand these two things, if there’s an understanding of these two things and an understanding that depends arising and emptiness of true existence are not opposed to each other, they are in fact able to be realized together. So once the understanding of these two things together comes about, then you’ve understood the thought completely.
Process of analysis has been completed. So what this means is that we need to establish an understanding that things don’t inherently exist, but they are merely labeled as such and this we need to understand in combination with dependent origination. So if we take for example the human being or ourselves, that is a label that we place on the five aggregates. The five aggregates are the base on which we place the label of us or I. So the five aggregates are form, feeling, discrimination, compounded phenomena and consciousness.
So on top of that we place this idea or this label of me. It’s the same with the table. On to the table which is made up of the wood and the different areas then we say this is a table and we place that label on the table. The table doesn’t exist inherently but we place this label on the table and the same with our hand. Know, could say that our hand is the bones or is this finger or this finger or this finger or this finger.
Can’t find, so if we try and say it’s one of these, we can’t find the essence of our hand in any of these parts. We can’t find the handness in there so we have to say that the hand is labelled as such. But just as after we have labelled the hand hand, the hand can actually do things and if there’s a hand then we have the actions that a hand does and if there’s not a hand then we don’t have the actions that that hand doesn’t do, then we have to understand that emptiness, the emptiness of inherent existence exists in conjunction with dependent origination. So the actions that the hand does arise from the hand where there still the action and its effect happening. It’s just that this exists along with the emptiness of true existence of of the hand.
So this view that the hand is not truly existent, that we understand that we don’t grasp at the true existence of the hand, That understanding is the understanding of emptiness. And when we understand that view of emptiness in conjunction with dependent origination, then we have completed the examination of the view. So the view is represented as emptiness because we have emptiness of true existence, then we have dependent origination. And because we have dependent origination, then we have emptiness of true existence. The two things work together.
They help each other along. We can’t have emptiness without having dependent origination. And we can’t have dependent origination without having emptiness of inherent existence. So this is the view as presented by the Madhyamaka Prāsaṇgika of the Middle Way Consequential School. So if we take, for example, ourselves or me or I.
Now because I is not inherently existent then we understand the emptiness of I because the I is empty of being truly established or established by its characteristics. Because we have this emptiness then we have to say that in order to establish this emptiness or how to establish this by saying that the I is a dependent origination so because it’s a dependent origination therefore it’s empty inherently existent and because it’s empty of being inherently existent or it’s empty of being established by its own characteristics or it’s empty of being truly established then we say that it is a dependent origination. The one the one gives to the other. So if we or the I was inherently established then that I would not be a dependent origination. Likewise if the I wasn’t a dependent origination then it would be inherently existent but because the I is not inherently existent then we have to say that it is a dependent origination.
So because of something coming from a base or dependent and something arising having its origin as a dependent then we have to say there is no inherent existence. From from the lack of inherent existence, from emptiness comes about dependent origination, and from dependent origination comes about the lack of a truly established phenomenon or the
Of inherent existence or emptiness. So this is something very difficult to understand and very difficult to realize. But if we don’t have this understanding then we haven’t completely understood emptiness. If we haven’t developed a way of understanding this despite the fact that it’s very difficult, we haven’t completely finished the analysis of emptiness. Okay.
So the final explanation from the outline, the the fifth of the different ways of explaining emptiness of of explaining the view, sorry, is with regards to an a a special focus on the Prāsaṇgika or the Consequential school’s presentation of the view. So what this means is we’re not talking about any of the other schools, we’re not talking about the Vaibhāṣika, the the Sautrāntika, Sūtra School, the Cittamātra and Mind Only School or the Svatāntrika, the autonomous school. We’re only talking about the Prāsaṇgika school, the Consequential school from the Middle Way philosophical position. So the next verse when it says again appearance eliminates the extreme of existence and the empty state eliminates the extreme of non existence. If we know the mode of appearance, emptiness and cause and result we will not be captivated by extreme views.
Now what this is referring to is that when it says appearance eliminates the extreme of existence, this is said thus because all of the other philosophical schools, all of the other tenet systems from the autonomous school down all fall into the extreme of existence. It talks about there being two extremes. There’s the extreme of existence and the extreme of non existence. The extreme of nihilism and the extreme of eternalism. The middle way school or the Madhyamaka school is said to exist between these two extremes, between the extreme of existence and the extreme of non existence All of the other Tenet Schools from autonomous school down fall into the extreme of nihilism or fall into the extreme of non existence because they don’t talk about the appearance of things.
Appearance is the way that things appear to us conventionally. Now by establishing dependent origination, something coming about because of a cause and appearing likewise, then the Prāsaṇgika school or consequential school stops that, eliminates that extreme of nihilism. So on the one hand they are eliminating this extreme of nihilism. On the other hand, the next statement says, and the empty state eliminates the extreme of non existence. So by saying that something is not truly existent, then they’re eliminating the extreme eternalism or the extreme of inherent existence.
When we’re talking about eye beforehand, said there’s an eye and the grasping at the I has been truly established. Now this eye, seeing the eye as being truly established is actually something that we need to negate. It’s something to be negated and the negation of that truly established eye is the view understanding emptiness, is the view that cuts through that thing that is to be negated. Now this view that understands the lack of that true existence, it cuts through the extreme of true existence, cuts through the extreme of eternalism. So in this way, because things need to be both dependent originations and empty of true existence, then both of the extremes, the extreme of eternalism and the extreme of nihilism are both negated, are both stopped and hence Prāsaṇgika school presents a true middle way approach.
We were talking about it before how the eye is established on the aggregates. If we can see that that is a newly labelled eye, not a truly labelled truly exists an eye, then we know that that is the lack of true existence and that is the lack of the extreme of existence. So this was the the difference between this was the talking about what the other schools from the autonomous school down didn’t have. They didn’t have this explanation that was actually not delving into one of the extremes of non existence or existence. In the next section when it says if we know the mode of appearance of emptiness of cause and result.
What this is referring to is the view that is very specific to the Consequential school. This school posits the this school sorry it doesn’t posit. This talks about the existence of cause and effect of dependent origination and hence by establishing cause and effect, dependent origination stops or negates true existence because if you have dependent origination then that by itself negates true existence and hence negates the extreme of eternalism or the extreme of existence. Okay. Okay.
So, likewise, by saying that emptiness, what emptiness is, emptiness is emptiness of true existence or truly established existence. So by negating those things, by negating truly established existence or true existence, then this Prāsaṇgika school is also negating the extreme of nihilism because by negating a true existence, things are said to come about because of the causal origination and this negates the extreme of nihilism or the extreme of non existence. Okay. So the next the next part of the verse then says, if we know the mode of appearance of emptiness and cause and result, we will not be captivated by extreme views. So as we were saying before then that means that emptiness stops or negates the extreme of nihilism or non existence and dependent origination stops or negates the extreme of existence.
By understanding the lack of true existence and by how things come into being by cause and effect and this is the way that they appear to us as being not truly established but coming about because of cause and effect. Once we’ve understood that then grasping at true existence, the concept of grasping at true existence or the mind that grasps at true existence can’t harm us because we’ve understood how things truly are. That mind grasping at true existence can’t come back and harm us anymore because when it says we will not be captivated by the extreme view, the extreme view that is being referred to there is the view that holds or grasps that inherent or true existence and once we’ve understood this not to be the case then that view can’t harm us.
So we’ve gone through the three main aspects of the path. Now in the last section is what’s called the way to practice this. In this first Lama Tsongkhapa says in that way when we have comprehended the points of the Three Principal Aspects of the Path As they are, we rely on solitude and through developing the strength of effort we will quickly establish our constant goal. So this means is that after explaining the Three Principal Aspects, explaining renunciation, bodhicitta and emptiness, then we also need to understand the importance of these things. Understand how very important these three different things are.
Once we’ve understood how important they are, once we understand that we need them in order to attain liberation and Buddhahood etc, then we need to practice these points. When we’re talking about practice, there’s usually three things that we talk about. There’s listening, contemplating, and meditation. I’ve already listened or studied because of their explanation. Next, there needs to be contemplation on these things, contemplation on renunciation, bodhicitta, and the view of emptiness.
How more confident contemplation is, is thinking things over, going through arguments again and again and again, and eventually coming to a certainty about eventually thinking yes, that’s exactly how it is. I know that’s exactly how it is and I need to know these things. I need to develop this in order to achieve enlightenment and to achieve liberation. When that certainty or recognition has been established, then we should go off to a quiet place. Now a quiet place is somewhere where there’s or an isolated place, a place where there’s not many people around.
When there’s many people around, it’s very distracting for us and also we tend to think a lot more. We tend to have a lot more thoughts. We think, I wonder what’s going to happen with that and what that person said. We perseverate a lot about things. If we go to a quiet place then we have this quiet mind and quiet environment in order to practice, to develop these understandings of renunciation, bodhicitta and emptiness.
Once we’ve established ourselves in the quiet place then we need to put in a lot of effort and effort becomes very important. We need to continually practice in order to gain these things. And then the last thing it says to be able to do these quickly, to establish our goals quickly. So so that’s the end of the of the the the guidance through the Three Principal Aspects of the Path. Last year we went through the renunciation and this year we have gone through bodhicitta and emptiness.
So having gone through renunciation, bodhicitta and emptiness then the explanation of the three principal aspects has been completed. So in the explanation of the Three Principal Aspects of the Path, first of all, renunciation was explained and then bodhicitta and then emptiness. So that was an explanation but in actual fact when we are doing practice of these three then we shouldn’t do them necessarily in that order. In actual fact if we’re doing any other practice we should start by trying to develop bodhicitta. This Along we need to have all three of these different aspects.
We need to meditate on all of them together. They need to come together in our practice. They need to help each other to work together. From the Hīnayāna path then we only need to develop renunciation and after renunciation we need to work towards liberation. On the Mahāyāna path we need all three of these, and we need to work them to work together and meditate on them together in order to reach the goal.
Okay. So then in terms of the practice that we need to do, the first of all, we need to to to practice according to the lower being’s motivation or the the lower capacity from from within the Lam Rim. Now the main practices of the beings of lower capacity or the the the lower beings motivation so the main practices are meditation on impermanence and meditation on the sufferings of the lower realms. Now by focusing on the sufferings of the lower realms and by focusing on impermanence, then we develop this intense fear, of what may come about because of the sufferings of the lower realms. But this of focusing on impermanence and focusing on the fear of lower realms isn’t something that’s unique to the lower vehicle.
In fact we can use it as a start in order to develop on the Mahāyāna path as well. So what we do is we understand the suffering that is going to be experienced in the lower realms. We focus on impermanence. We develop an understanding of these and from this we develop this fear. What this fear leads us to is the concept of refuge, of going for refuge to something.
Now when we talk about refuge, there is two different types of refuge. There’s something called resultant refuge and something called causal refuge. Now from amongst these two, then resultant refuge is actually the most important refuge. Result what resultant refuge is is taking refuge in the Buddha that we will become. Once we have completed the path and become a Buddha, then that is the resultant refuge.
That’s the most important refuge that we have. The causal refuge is the Three Jewels that show us how to abandon the causes for suffering and how to accumulate the causes for happiness. By showing us this, then they show us how to seek happiness or establish ourselves happily on the path but it’s not the actual result or the final outcome. The final outcome is expressed within the resultant refuge and that’s the thing that we need to focus on mainly. This practice of refuge comes up because of our fear of what we can experience in the lower So then we need to understand that not only us but for all that being’s sake we need to attain this state of Buddhahood.
And in actual fact, we don’t have the idea that we’re doing it for all being’s sake and we’re just doing it for our own benefit, we won’t actually reach that goal. We won’t reach the goal of this resultant refuge that we are we are going towards. So for the benefit of all sentient beings, we need to establish what we need to achieve this final this final goal. Now this mind that’s seeking to achieve this final goal for the benefit of all sentient beings, that mind is is called bodhicitta. But the thing is
This final refuge of ours, our resultant refuge, the Buddha that we will become can’t actually teach us anything at the moment. So we actually have to rely on other Buddhas, other Buddhas that have taught the Dharma that have shown us how to progress along the path in order to be able to progress along the path. They become our causal refuge because we can’t we can’t rely on our our resultant refuge to teach us anything at the moment. So after after taking refuge after we have taken refuge, and then we have to listen to the advice that has been given on how it is that we are supposed to get to our final goal and what the way that we are able to progress towards this goal. Now the advice that was given that will help us to help us progress towards this goal was to abandon all non virtuous things and to practice virtuous things.
By by doing this, by following this advice, then we can walk towards our goal. So this is talking about the Buddha, the person who explains the teachings, but the teaching themselves the teachings themselves are the actual refuge. The teachings themselves or the the the Dharma itself is the the thing that we that we need to actually go for refuge too. So how do we know that this how do we understand that this Dharma jewel, this is the actual or real refuge? So if we listen, if we try and understand this, then we’ll have a good idea of why the Dharma refuge is the actual refuge that we need to go towards in terms of our refuge.
The reason that the Dharma is the real refuge is because if we think about it, there are two reasons why we end up in the sufferings of the lower realms. Now the sufferings of the lower realms come about because we don’t know what it is that we need to abandon and what it is that we need to practice. We don’t know this, and hence we don’t do it, therefore we go to the lower realms. Or having stated, having known what it is that we have to do and have to abandon, then if we don’t do it, then that also becomes a cause for us to be reborn in the lower realms. So these two things act as a cause for us to be reborn in the lower Okay.
So so this if if the the beings that don’t know and hence can’t do anything about their situation and beings like animals, animals may hear the the dharma or and and then hear what it is that they have to do, but they don’t understand what it is that they have to do. Hence, they can’t do anything about their situation. They can’t do anything to stop themselves from experiencing the sufferings of the lower realms. So that you can also be a person that’s a bit like an animal and then doesn’t doesn’t understand it was it it doesn’t understand the when they they hear it. So these two different types of people end up in the lower realms.
In order to stop these beings from being reborn in the lower realms, when Buddha taught the Dharma, he showed what it is that we need to abandon and what it is that we need to practice in order to stop ourselves from being reborn in the lower realms. Or is it one of the purposes of him teaching was to stop beings if they use the Dharma, it’s to stop them from being reborn in the lower realms. So practicing that which needs to be practiced and abandoning that which needs to be abandoned is Dharma. If we do this, then we are stopping ourselves from experiencing the sufferings of the lower realms. If we don’t practice what is to be practiced and we don’t abandon what is to be abandoned, then we’re not practicing Dharma.
So this is why it’s the refuge because it gives us the ability to not experience these types of sufferings and if we continue to keep practicing that which needs to be practiced and abandoning that which needs to be abandoned then we get our understanding comes greater and greater and eventually we attain liberation. Is the Sangha. Now what the Sangha is, the spiritual community is the beings that help us to work towards achieving enlightenment, the beings that help us to enhance our understanding, the people that help us, encourage us to practice and so forth. Without those, then we can’t work towards enlightenment. We can’t achieve the realization of liberation.
So so so now we have to look. We have to think, okay. Are we people who don’t know the Dharma and hence don’t practice or do know the Dharma and then don’t practice? Okay. So So if there’s someone who doesn’t know, then that’s that’s pretty easy.
We have to study, and we have to find out what it is that we have to do and we have to find out what it is we have to abandon. And if there’s someone who does know and we’re not doing anything then that’s a bit tricky. That’s difficult. What we have to do in that instance is we have to start practicing. We have to practice where we have to abandon things to be abandoned and practice what is to practice.
We So so the the the graduated path of the is incredibly important, incredibly beneficial and holy because it shows us where we’re at and what we’re supposed to do, where we are, where we’re at. So whatever our state is, whatever we understand, then it shows us what we need to do at that stage, and it shows us all practices all the way along the path. So once we practice the practices of the lower scope properly, then we achieve a definite emergence from the lower realms. We get out of the lower realms definitely. Then after that we can start practicing then we practice the middle scope.
By practicing the middle scope we work towards liberation and achieve liberation. And then by the final scope, by the greater scope, practicing the meditation of the greater scope, we achieve Buddhahood. So we have we developed the mind looking towards liberation, the mind of renunciation, which is compassion for ourselves. And then we developed the mind that’s compassion for other beings by developing compassion for ourselves which is renunciation and then compassion for other beings we then develop great compassion and as using great compassion as a base we develop bodhicitta. Okay.
So that’s the finish of the explanation of the Three Principal Aspects of the Path. You’ve all come along and listened to the teachings on this this this text, and now that isn’t the end of it. Once you’ve understood the teachings, you have to go away and practice it. Rinpoche says that he has come to teach you now that you’ve had teachings, then you should practice it. Please practice.
Yeah. And there’s a maybe be may this be a cause for you to practice.