Audio recorded at Buddha House Adelaide. Transcript auto-generated and AI-corrected; may contain errors.
About this talk. This 45-minute talk traces Atisha’s life and teachings as biography, not philosophy or commentary. Ven Margaret McAndrew follows his journey from studying over a hundred gurus, through twelve years training in bodhicitta with Lama Serlingpa in Sumatra, to his crucial invitation to Tibet by King Yeshe O. She illustrates how Atisha carefully vetted his teachers—a model for practitioners today—and shows how his Lamp on the Path to Enlightenment became the foundation for all later Lamrim texts. Atisha’s central contribution was clarifying how Sūtra and Tantra integrate without contradiction, resolving confusion in Tibetan Buddhism. His work established the Kadampa tradition, which shaped all major Tibetan lineages.
File metadata (for organising)
File: 30 S o A 1998 05 29.mp3
UUID: 09c7fbc8-7ba5-469d-bc95-5017da4531ba
Teacher: Ven Margaret McAndrew
Collection: Evening with V M McAndrew (Ven Margaret McAndrew)
Date: 1998-05-29
Recorded at: Buddha House Adelaide
Duration: 45.4 minutes
Words: ~5,583
This time, they gave him permission to to go and do as he wished. No no strings attached. So they were probably quite relieved, really, to to get rid of him. So a teacher and the yogis and the yoginis went back to this guru, Avadhutipa, who went on to another Guru, Guru Avadhutipa, who taught him for seven years. Here he, from this Guru, he learned the Mādhyamika philosophy, philosophic view, Middle Way School and many other things.
He studied many philosophical teachings and became an expert in Sūtra and Tantra. He also became an accomplished yogi with the clairvoyant powers. He became recognized as a very great practitioner. At one stage he became a little bit proud of his Tantric knowledge and then in a dream someone in a dream showed him thousands of Tantric texts he’d never even heard of and that subdued his pride completely. Then he thought he was doing very, very well in Tantra.
He thought the next stage would be to gain completion of the Mahāmudrā through doing practice with consort by doing a special tantric practice of the completion stage of the Maha Anuttara Yoga Tantra practice. Yes, yes. So this kind of practice could only be done by those who are very close to enlightenment. And so he had this thought that this would be the natural next step. But at this point, one of his Gurus came to him, miraculously appeared to him and advised him that it would be more beneficial for sentient beings if he were to take ordination.
In this way, he would be a great example and benefit the teachings and benefit countless sentient beings. He also had the same message from many dream appearances of various Buddhas and deities who all gave him the same advice. He gave up that idea and instead he became a monk, he became a bhikṣu. At this stage he was twenty nine years old. Then he continued to study with many different gurus.
He continued to study with many different Gurus. Actually, there’s a point here. Atisha was known for the number of his Gurus, and he maintained perfect Guru devotion to all of them. The lamas say that because it is difficult for us to maintain perfect Guru devotion, because we don’t have Atisha’s qualities, we should be little bit wary about taking on too many Gurus, about taking on this responsibility of the Guru Disciple relation with too many teachers. So a teacher, I forget what the number was, but it was over a hundred anyway.
Yes, a lot of gurus. Yes, Lama Zopa is a perfect example, just like Atisha. Atisha maintained perfect Guru-disciple relations with all of them. He became very well known as a great scholar and yogi. He was receiving various signs, various indications, particularly from talking statues.
A lot of these statues seem to have been at Bodh Gaya. He was at Bodh Gaya at this stage and he used to circumambulate the stupa. There were various statues around the stupa which spoke to Atitia. Also he had other signs, he overheard girls talking and various different things. All of these signs were that he should train further in bodhicitta.
He became aware that his level of development of bodhicitta wasn’t yet complete, and so he began to search out for the right Guru to continue to give him more teachings on bodhicitta so he could continue this training. In this way he heard of a Lama who lived in Sumatra. His name was Suvarnadvīpa and the Tibetans call him Serlingpa, which is a lot easier to say, so I’ll say Serlingpa. Serlingpa actually means golden island and that was the name for Sumatra. Or somewhere in Indonesia anyway, they seemed to think it was Sumatra because Sumatra was a great center of Buddhist learning in those days.
I think Atisha must have still been getting financial help from his parents because he made the boat trip. In those days it was a tremendous voyage and the story didn’t get any less interesting for being passed down. So it’s quite a dramatic story in the Tibetan books of how they met all these demonic beings and all sorts of horrific obstacles on the course to Sumatra, and that Atisha had to be called in so that he could overcome ferocious storms that were whipped up by all these demons and so on. Eventually, arrived safely. When they arrived at last, however, Atisha didn’t just rush off and meet Lama Serlingpa and ask for teachings, but instead he went to the area where Lama Serlingpa was teaching and he hung about on the fringes and talked to his disciples and for a couple of weeks he checked like this to check the quality of Lama teachings and to get an idea of what he was like.
And it was after that, after he’d checked very thoroughly, that he then approached Lama Serlingpa and made him many offerings and requested teachings from him. And this is an example to us too to be wary of who we take as a teacher, to be sure that they have the right qualities before relationship. So this doesn’t necessarily mean that you can’t listen to somebody teaching, but to actually go and request them for teachings is, in a sense, taking on this teacher disciple relationship. Relationship. A teacher was very, very careful about this.
So eventually, anyway, he and his companions, he went there with quite a number of disciples of his own. So they all went to Lama Serlingpa and made offerings and they were accepted as disciples by Lama Serlingpa and they stayed there for twelve years. They received full training in the perfection of wisdom sutras and the bodhicitta lineage of the exchange of self for others. So, as you know, in the graduated path teachings, there are two bodhicitta lineages which were combined into one by Lama Tsongkhapa but they’re also presented sometimes separately and so there’s the one that came down from Manjushi through Nāgārjuna, and then there’s this exchange of self for others lineage, which came down from Atisha via Serlingpa. So Atisha had, at this stage, actually Atisha had already studied the higher view of Mādhyamika tenets and actually they say that Lama Serlingpa was actually holding to the Cittamātra, the mind only school, which is actually a lower level of tenets than the Mādhyamika, the Middle Way school.
In that sense, Atisha already had a greater understanding of emptiness than Lama Serlingpa, but because it was his teaching that enabled Atisha to generate bodhicitta and to realise bodhicitta, it was Lama Serlingpa that he always had a special veneration for among all his gurus. Even though he had perfect devotion to all of them, he had a special place for Lama Salimpa. And then eventually, Atisha came back to India. And after going to various parts of India, he settled at Vikramashila Monastery, which was one of the great Buddhist monasteries in ancient India of those times. I think that was somewhere more to the south.
Does anybody know where that was? I forgot to look up where it was, but Nālānda is not very far, actually. That’s at Nālānda’s not very far from Rajgir, and that’s all around the area where Buddha was teaching, around the northeast of India. It’s only a few hours bus ride from Bhangaya. Wikroma Shula, I think, is quite a long way further south.
Anyway, Atisha certainly traveled around a lot, and he’s eventually settled at Vikramashila Monastery and he became revered as the crowning jewel of the Sangha in India. He was considered to be like the great teacher at this monastery. And he had many responsibilities in the monastery he wasn’t the abbot meanwhile in Tibet back in Tibet the Dharma teachings were in a really bad way. The Dharma teachings had been established there previously and there had at this time, the great teachers of the path who had established the teachings had passed away. And a number of teachers came from India, and some of them were teaching sūtra.
Some of them were teaching tantra. The ones who taught sūtra said that tantra was not Buddha’s teaching and some of the ones who taught tantras taught some very strange things and wrong misleading teachings about tantra and they they put forth the view that if you were practicing tantra then you didn’t need the discipline of sūtra that you could do what you liked and that you didn’t need to worry about moral conduct and so on and they taught many other misleading teachings and at this time they received a hearing and people were very confused it was very difficult to know what was the pure Dharma And the king at this time was called Yeshe, which means light of wisdom. And this king I don’t suppose it was the whole of Tibet, but anyway, it would have been an important Tibetan kingdom. And this king was a bodhisattva oh puss yes you have to be careful not to to do the wrong thing. So, yes, this king was very concerned about this.
He was a bodhisattva and he saw the degeneration of the situation and he was aware that there should be no contradiction between the teachings of Sūtra and Tantra. He felt that there was value in all these teachings, but he himself didn’t know how to put it together. To ensure the correct presentation of the teachings, and he felt that what was needed was to bring back great pundits from India who could restore the purity of the teachings. And so he sent twenty one students to India to study the Dharma teachings there and to try to invite back Indian pundits. So, of course, right down to the present, whenever Tibetans have gone into India, come down out of the highlands, out of the cold climate of Tibet, into India with all its diseases and so on.
They die like flies. That’s what happened. Out of all these twenty one students, only two survived to come back again. But these two stayed many years at Vikramashila Monastery and they were unsuccessful in inviting any great pundits back to Tibet. They came back themselves.
They were greatly advanced in learning, but they didn’t feel that they were up to the task of restoring the purity of the teachings, and they assured the King that there was only one person who could do it, that Atisha was the only one. The King had already been thinking along these lines from what he’d heard of Atisha and these two scholars who came back took the same viewpoint, and so the King became determined to persuade Atisha to come back. And again, he sent an invitation to Atisha, and he also said that he was going to set out and collect gold to make a splendid offering to Atisha so as to strengthen his request. It was a custom in those days, it’s not that these teachers were interested in the gold, but it was the custom that if you wanted the teachings, and particularly if you’re wealthy, that you should make magnificent offerings. And so this king went around to try to find all the gold that he could.
And at this stage, he was attacked by a rival king who captured him. And this rival king seems to have been a non-Buddhist who wanted to stop his work for the teachings, but he was also quite a mercenary sort of character, as we’ll see. He was actually called the Khan of Garlog, so he must have been a Mongolian. So all this must have been happening on the border between Tibet and Mongolia. This Khan of Garlog, anyway, demanded a ransom of gold equal to Yeshe’s weight.
Somehow, when captured him, he didn’t actually capture the gold. Gold was somewhere else, perhaps back home. But he got hold of Yeshe O, and held him to ransom. And then the king’s nephew was called Changchub O, which means light of enlightenment. And Changchub O was the heir to the throne.
And he came with all the gold to try to ransom his uncle. But it wasn’t enough. Fell short by the weight of his head. There was enough gold to match the weight of the body, but not the head. And so he had two options.
He could either pay the ransom or wage war and defeat this other side. But he he decided, being a a bodhisattva himself, he didn’t want to start another war and kill people, so he wanted to pay the ransom. So he managed to have an interview with his uncle, and he assured him that he’d set off and get some more gold, and that as soon as possible, he’d be back to finish the to to pay the ransom. And so the old king said, don’t do that. He said, I’m a very old man now, and I’ve only got a few years left anyway, so there’s no point in spending all this gold on me.
And if I die in the service of the dharma, then it’s something that’s very worthwhile, and it doesn’t matter if I die in prison as long as we can manage to establish a pure Dharma in Tibet. So he said, take all the gold to Atisha. Take this gold that you’ve got here to Atisha, and tell him my story, and tell him that I beg him to come and teach us. And tell him the, you know, tell him the whole story of the situation in Tibet and just plead with him to come. Changchub O, he was very unhappy about this because he was very fond of his uncle and he didn’t want to leave him to die in prison.
But when he thought about it, he had to accept his reasoning. And so in spite of his natural feelings and affection and concern for his uncle, he had to force himself to obey his uncle’s instruction. And so he went off and he he left Yeshua to remain in prison and to die there eventually. And he went back and he took up the rule of the kingdom and one of the first things he did was to send the translator Nagtso to Atisha with the gold as his emissary. And after going a long journey through Nepal, they eventually reached Vikramashila monastery safely.
But this was only the start of the problem. The problem here is that Tibetans, particularly in those days, were not terribly devious, and the Indians in those days must have even in those been quite devious. And so these Tibetans simply were too naive to be able to deal with the Indians effectively. And so they started off telling everybody that they met along the road, that they were going off to ask Atisha to come back to Tibet with them. And so they kept on meeting these people who were emanations as the Buddha, and they’d tell them their story.
They just seemed to be some old person or some child or something. As soon as they told this person what they were going to end up with, they’d be told, you Tibetans are so stupid, you’re so naive, you know, you go in there and tell everybody what you’re doing, you’ll never even be allowed to see a teacher, let alone invite them to Tibet. And so after they’d been told this a few times, they finally got the message and realized that they had to shut up about what they were there for. And so they began to become a little bit more cluey. So when they got to the monastery, instead of blabbing everything out, they went and found a Tibetan scholar who had been studying there for many years who had settled there and they asked him to help them and he advised them to keep very very quiet about what they were doing and just wait and he’d try to sort things out.
And they just presented themselves as being there to study themselves, and they settled there and studied for a while. And after some time, eventually, this Tibetan scholar saw the opportunity for them to get to meet Atitia when there was nobody else around to sort of get in the way, when all the other important monks who were perhaps superior to whoever might have been able to forbid this meeting were out of the way, he arranged for them to meet with Atisha. When they met Atisha, they gave him the gold and told him the story and begged him to come to Tibet. Atisha was very, very moved by the whole thing, not by the gold, of course, but by the story of Yeshe O and by the situation of the people in Tibet. And so he said that he would like to come to Tibet, but he would have to get his abbot’s permission to go there.
He also did some clairvoyant checking, and he discovered through this that it would be very beneficial for him to go to Tibet, that it would be the most beneficial thing for sentient beings, but it would also have the effect of shortening his life, whereas if he stayed in India, his life would be much longer. He would also benefit sentient beings but not as much as if he was to go to Tibet. So he wanted to go to Tibet for this reason, regardless of the shortening of his lifespan. Anyway, he worked on his abbot and eventually the abbot gave him permission to go for three years. And so he went back with these Tibetans.
And in actual fact, he taught there for three years, and after his three years were up, he was going to keep his promise to go back to India. But as he was about to set off, a border war broke and he wasn’t able to go back then, but he was able to send a message back to his abbot explaining the situation. At this stage, Atisha had already composed this text, The Lamp on the Path to Enlightenment for the Tibetans, because he saw the need the Tibetans had for this basic presentation. So he sent back a copy of this text, plus the letter requesting permission to stay longer, and explaining that he couldn’t come back right away and asking to be allowed to stay on. His abbot, when he saw the other great pundits, the other great scholars I keep on saying Nālānda, not Vikramashila, with Vikramashila.
So, anyway, back at the Vikramashila monastery, when they read this Lamp on the Path to Enlightenment text, they were very impressed by it. And they saw that nothing like this had been produced before. And so they felt that although Atisha was away from them, as long as he was continuing to send them back texts and commentaries, they were still getting some benefit from his from him. And so they sent back a message that they that that they would let him follow his own judgment and stay in Tibet if that was what he wanted to do, and so they sent back the message saying, You don’t have to come back. You can stay in Tibet if you think that’s the best thing.
So that was what a teacher did. He actually remained in Tibet to the end of his life. Who would he have spoke to? He taught everybody. People, lay people, what monks?
Well, the monks, the lay people. He actually, he established his own lineage basically there. He attracted many disciples. Of course, had the king behind him from the start, is a pretty good start in those days. Mostly the subjects followed their king in terms of religious choice.
Atisha taught widely around Tibet. He had traveled around. And as well as writing this text, gave many, many teachings, and he thoroughly clarified the path of Sūtra and Tantra, and what should be practiced and how it should be integrated, so that people had no more doubts on that issue. They saw how both sūtra and tantra need to be practiced and how they can be integrated in the one path and that there’s no contradiction. This was a particular quality of Atisha’s teaching.
He had many followers and he actually established the three Kadampa lineages. There were actually three Kadampa lineages based on three different presentations of the teachings that a teacher gave to people of different tendencies, different characteristics and some of them relied on more sort of meditative direct meditative practices, others relied more on scholarly One of them was very much relying on oral tradition. And so anyway, these three lineages were all called the Kadampa tradition. I think they must have been pretty much interwoven anyway. Think that these Geshis who called themselves the Kadampa Geshis, in those days Geshis didn’t have the same meaning that it has nowadays of somebody who’s passed a particular exam, but it meant these practitioners who were living this very pure ascetic sort of life, they were practicing tantra, but they kept their tantra practice very quiet and showed the aspect of being perfect sūtra practitioners, very pure in their moral discipline.
Anyway, Kadampa lineage has been very influential on, I think, on all the schools except the Nyingma, as well as the Gelugpa tradition being directly descended from the Kadampa lineage. Also, the Sakya and Kaju lineages are very much influenced by it. And so it’s been tremendously influential on Tibetan Buddhism. And so these three lineages were eventually combined by Lama Tsongkhapa in the Gelugpa tradition that we’re following here. Lama Tsongkhapa brought together various different teachings, various tantric teachings, various sūtra teachings and on the basis of this Kadampa tradition he founded this Gelugpa tradition.
So the Kadampa tradition doesn’t actually exist today as such, but it continues on in these other lineages. And so all this stems from Atisha and his and his press his particular presentation of the teachings. And so Lama Tsongkhapa also has a fantastic story, but I’m not going to tell that tonight. Another new group of teachers. Well, it’s a continuation.
With Lama Tsongkhapa, it’s actually a it’s not so much a new lineage, but it’s a well, it is in a sense another lineage in that by bringing together several strands into a new stream, he became the founder of this particular school. Yes, yes. Yes, Milarepa was Marpa and Milarepa, and also I think it was through It was, but I think it was through the one after Milarepa, Gampopa, that the Kadampa lineage came into the Kaju tradition. He was Milarepa’s lineage holder who followed after Milarepa and he took Milarepa’s lineage and he also took the Kadam lineage from Kadam means pure word. He took this lineage from his Kadampa masters that he’d been practicing with before he met Milarepa.
And so all these lineages are very intertwined That’s one reason why you have to be very careful not to criticize other lineages, because in actual fact there’s so much sharing of lineages and lineage gurus that you could be criticizing your own lineage if you criticized one of the other traditions. Anyway, have you got any questions at this point? Yes. Yes. Actually, Lama Tsongkhapa wrote many Lamrims.
Particularly he wrote three very well known Lamrims, called the Great Medium and Small. But there have been many other Lamrim texts written, and of course the process is still going on down to the present and the Westerners are doing it too. But you could say they’re all inspired and based on this original Lamp on the Path teaching that Atisha wrote, which sets out these three principles of the path and the basic outline of the teaching. On the basis of that, which is quite a brief text, then all these other various commentaries, more detailed commentaries, have been developed. Yes.
Yes. That’s right. Yes. So They’re all interrelated or or oppositive. Yes.
Well, yes. By studying it many different ways, each teacher has their own particular slate on it, although they’re all on the same basic teaching. By studying these different commentaries and teachings and looking at it from different ankles, seeing it in different ways, clarifies some of these difficult topics for you. Well, mean, that is true. I mean, if you look at all the different lineages, each of them has so many different teachings that even the great scholars really can’t absorb all the teachings of every tradition of Buddhism.
There was one movement apparently fairly recently called the I can’t remember what it was called. It started with the Nara or something, Rime movement. That was some sort of attempt to combine all the major teachings from Tibetan Buddhism into one lineage. But it didn’t seem to work terribly well because only the really greatest scholars could absorb the amount of material that was required. Really, it’s presumably not necessary to absorb all the teachings because each lineage has a complete presentation of what you need to know, but there are difference between the lineages because of the different tendencies of the human beings.
One tradition works better for one person, another works better for another but each of them has the different aspects that you need. For instance, we’ve got the Mahāmudrā teachings and the other I think the kaiju’s have the Dzogchen or is it Dzogchen? And the Nyingma’s have their equivalent, I forget what it’s called, but anyway, you find the same if not exactly the same, often the presentation is somewhat different, but it’s got some sort of essential sameness about it. So you find that each tradition has the essential things that’s needed in order to Well, there’s not just one basic text, there’s a number of different teachings, but have to have there are certain things you have to learn on the path to enlightenment, certain things you have to do, and presentation of these is different in the different traditions, but they do have a series of texts and a series of techniques which take you through these realizations that you have to gain. So whether you gain your realization through doing Mahāmudrā or whether you gain it through doing or whatever, it’s still the realization of emptiness.
Yes. Yes. So this is a commentary. Yes. So this is a a Lamrim.
And I I find it it’s more a little bit more different than other commentaries because you’re speaking to mugs. Yes. This is much more detailed and it wouldn’t be a good one for starting off with, because it sort of has a wealth of detail, whereas some other Lamrim texts for us might be too concise for starting off. But they’re very good for reference. Every Lamrim has its own particular virtues.
This is the one that we consider as being the basic text for the more serious students who have already got a good knowledge of the Lamrim and they need Lamrim text to keep at hand so that they can use it for reference for everything. Somebody picking this up who didn’t know the Lamrim before would just get lost in the detail. They wouldn’t know which was the important points and which is just elaboration. But you would find some books like the one you mentioned, Perhaps some of the ones that are written for Westerners are good to start off with, like the one by Thubten Chodron. There are a few really good ones are full enough in their explanation, but not too detailed.
This is really detailed. And this is actually a commentary, it was a spoken commentary, a spoken discourse by on the concise discourse on the stages of the path to enlightenment by Lama Tsongkhapa. Any commentary which gives the whole of the graduated path, presents the whole of the graduated path. You see, what happened is that first of all, a teacher wrote this quite short, snappy little text. Oh, yes.
Yes. It’s it’s called Lamp on the Path to Enlightenment. Oh, Bodhisattvacharyavatara. Oh, no. No.
Bodhipathapradīpa. And then that one is a commentary on teacher. No. No. Then Lama Tsongkhapa wrote a commentary on Atisha’s text, and this is a commentary on Lama Tsongkhapa’s text.
And so, yes, so that’s how it goes. And of course, have been many other commentaries, and it’s not only in the Gelugpa tradition that we have these commentaries, but there are commentaries written by scholars of the other traditions. You only have to look at our bookshelves there, and in the Graduated Path section you’ll find a whole lot of texts, some of them are very short and brief, some of them again have been sort of condensed into a very brief text which would be perhaps used as meditation guides more than as references, then you’ve got other texts which are very precise and concise and other texts which are very elaborate and detailed and some texts which are written at a very easy readable level and some texts which are written at a very very technical level and there’s just you know one to suit every occasion and They all have their uses. You shouldn’t just stick with one LUM text, but you should look at several. If you’re serious about your Dharma practice, you probably want to have two or three different Lamrim texts on your own shelf, and of course go along to Lamrim teachings whenever you get the opportunity, because Lamrim is the basis of the whole thing.
Lama Zopa Rinpoche always stresses, and Lama Yeshe used to and His Holiness Dalai Lama. All the Lamas really stress that the important thing for us to understand is the Lamrim. The other things like Tantra and Madhyamaka philosophy, all of these things are good, but they are only useful if you have the basis of the Lamrim, whereas the Lamrim is the essential thing. Lama Zopa says that when he hears about people doing doing things like Samatha meditation and so on, doesn’t get all that excited, but when he hears about people seriously studying and trying to practice the Lamrim, he feels very joyful in his heart because he knows that Lamrim is the real Dharma practice and then when you have the Lamrim, you can go on and do all these other things and in actual fact all these other things are Lamrim anyway because they all come into the Lamrim. The Lamrim really presents the whole path of Sūtra and Tantra but it doesn’t go into the details of some of these things.
You need to detail separately. You need to study Mādhyamika philosophy and all the different schools of tenets, Lorig, Tarig, and so on. The thought trainings, for example, sometimes they’re explained in the Lamrim, like in this text, Lama Tsongkhapa, Pabongka Rinpoche goes into a lot of detail on one of the thought training practices, but in the shorter Lamrim texts, you don’t find the thought training presented, so you often find the thought training presented as a separate teaching. There are many different thought trainings like Wheel of Sharp Weapons and so on. They’re not included in the Lamrim, but they are graduated paths because they can be fitted into the framework.
So what the graduated path does is give us the outline, gives us the framework, and then everything fits into it. Of the other Western students once just said to me, Lam Rim is the road map to the mind. And I always felt that that was a perfect description of what it does because it just gives you that sense of direction. It tells you where you’re going and how to get there. Oh, I’m sure that that would be coming into it, The teachings on emptiness do come into the graduated path, they’re not given in a detailed way because they’re so profound and there’s so much to be studied that comes into the study.
Well, essentially, if you really want to study it, you have to study the Madhyamaka philosophy, but then if you want to understand Madhyamaka philosophy, you have to understand the other three schools as well. So you have to end up studying all the tenets and there’s a lot to study. I don’t mean in this retreat. Of course, would think that emptiness would be I haven’t thought about what’s going to be done, but if it’s about the nature of the mind we would have to be looking at the empty nature of the mind. That would have to be an aspect of it.
I would think that I’d probably be looking at the graduated path a bit too. But, anyway, that’s it. So if you haven’t got any more questions oh, sorry. That was just the stories. I mean, you know?
Yes. Well, that’s right. There are. Haven’t you? You hear amazing stories.
There are still people who are giving up everything and going and living in caves. Dada probably knows where you find the stories. She’s in a back end. She’s to follow it. And then one is it’s twelve weeks back.
She’s just taking the medication.