Day seven: morning

Prayers to Buddha Shakyamuni and to Manjusri.

Explanation on the Bodhi Path Program, part 2

Today, I will again explain the aim and basis of the Bodhi Path program, as some of you are still not clear about it.

To attain the Path of Seeing

The aim of the Bodhi Path program is to enable you to achieve the Path of Seeing¹. If you are successful in following the program, you will be able to directly perceive the truth of the Path of Seeing. At that level of achievement, even though you are not yet fully enlightened like the Buddha was, nonetheless, you have gone beyond samsara in some respects. You will have at least reached the Bodhisattva levels. Your achievement of this level of liberation is not just for yourselves, but you will benefit other sentient beings as well.

For those of you who do follow the Bodhi Path program but who are unable to achieve the Path of Seeing in this life, then in your next life, or in the life after the next, you will spontaneously and naturally achieve it. This means that by following the Bodhi Path program, your progress on the Path of Dharma is not only maximized in this life, but its continuity is assured in your future lives.

The yidam practice of White Chenrezig

In Vajrayana, there are many yidam practices. If you are successful in just one of these practices, for example, Chakrasamvara, Vajrayogini, Hevajra, or Kalachakra, you will achieve the Path of Seeing in one lifetime. As to the choice of yidam, it is entirely dependent on you, on your own connection. Because you don’t know how to choose, then the choice falls upon the predictions of the Lama. Nowadays, the majority of people seem very much connected to Chenrezig. Moreover, the predictions we have done also point to Chenrezig as being the most suitable yidam for you. In other words, you have a karmic affinity with Chenrezig. This is the reason why I have selected the Chenrezig practice as the yidam for everyone.

There are many different forms of Chenrezig practice in the different levels of Tantra – the Kriya Tantra, Upa Tantra, Anuttarayoga Tantra, and the Mahaanuttarayoga Tantra. In the Bodhi Path program, you will do the Chenrezig practice first as Guru Yoga. Later, you will practice the Chenrezig as a yidam practice of the Mahaanuttarayoga Tantra. There are two forms of the Chenrezig yidam, a red one and a white one. I have selected the White Chenrezig for you.

The White Chenrezig of the Mahaanuttarayoga Tantra is a lineage that has been passed down and upheld by all four schools of Tibetan Buddhism. It came originally from many different siddhas. King Songtsen Gampo brought it to Tibet. Later, other different lineages came to Tibet from India, and the lineages were all mixed together.

You will receive the four abishekas, wangs, or empowerments of the White Chenrezig, which the Center here will offer. These blessing empowerments for the practice will follow the Chikshe Kündröl, by the Ninth Karmapa. All these wangs, or blessings are for the khyerim stage of the practice.

After khyerim is dzogrim, or the completion stage. The dzogrim of the White Chenrezig practice is the practice of Mahamudra and Maha Ati combined. It was Karma Chagme who had vastly taught and spread this dzogrim lineage, and you will study it. The practice has its own separate meditation instructions in a book called the Chagdzog Sungjug, written by Karma Chagme. This is a text where everything is explained about the whole practice. We will teach it here. You will study the text and meditate accordingly.

Khyerim and Dzogrim

The purpose, or goal of the khyerim stage is to eliminate samsaric birth, living, death and the bardo. It is structured in such a way so as to purify the habits of birth, living, death and the bardo. Without dzogrim, however, you will not be able to do it, therefore khyerim and dzogrim must go together.

All Vajrayana practices have a creation and a completion stage. First is the creation stage. You have to go through it to reach the completion stage, or dzogrim. Khyerim is thus the path, or method that leads to dzogrim, the main Prajnaparamita meditation. So through khyerim, you reach dzogrim, the main path to enlightenment. Enlightenment actually comes from meditation, which is supported by khyerim, the creation stage. This joining of khyerim with dzogrim, then, is the gist of Vajrayana practice. Dzogrim, without khyerim is Sutrayana. But by combining the creation and completion stages together, you will achieve the results of meditation much more quickly and effectively.

However, it also means that when you practice Vajrayana, you have to protect it very well by the upkeep of the Vajrayana precepts, and samayas. You have to study the three sections, i.e. you have to practice the creation, the completion stages, and the path of liberation. To practice khyerim, you have to receive an initiation. When you receive the initiation, you have to keep your samayas strictly in order not to spoil your khyerim practice. You have to know certain samayas – how to protect your practice. There is a list of things, of the mistakes you could make that would spoil your practice.

If you don’t have the courage to go through the strict precepts of the khyerim practice, then you can practice dzogrim only, without the support of khyerim. It will take a little longer, and you won’t have to receive any empowerment, or wang. You could do the Chenrezig guru yoga, which is the practice of Chenrezig in the tradition of Thangtong Gyalpo, and then meditate on dzogrim as the completion stage. This is then a possible alternative. And the Bodhi Path program provides instructions for both – Chenrezig with khyerim and dzogrim together, and the Chenrezig guru yoga in the tradition of Thangtong Gyalpo, paired with the meditation of dzogrim.

The Bodhisattva commitment

For now, you have to go through the preliminary practices and receive the Bodhisattva Vow, where you make the strong commitment to be a genuine Bodhisattva for sentient beings. To be a Bodhisattva, you have to take the Bodhisattva Vow. As I have explained to you, there are three kinds of Bodhisattvas – shepherd-minded, sailor-minded and king-minded Bodhisattvas. You make a commitment to be one of them. After, you learn how to be a Bodhisattva. You study Shantideva’s Bodhicharyavatara, The Way of the Bodhisattva. Then, you will know how to be a Bodhisattva, a comfortable-minded and happy-minded Bodhisattva.

Purification

Once you are committed to be a Bodhisattva, the practice of Prostrations is very important for you to purify the negative karmas accumulated through your actions. All sentient beings in samsara have a poisoned mind. It follows then that what you say, and what you are influenced by your poisoned mind, by ignorance, by anger and by attachments. Inevitably, karmas are naturally accumulated limitlessly. When some of these karmas ripen, all your opportunities to practice the Dharma will be spoiled. So it is very important to administer the strong methods to weaken your karmas, and to destroy them.

For instance, one of the most powerful karmas results from killing one’s parents— one will most likely go to the lower realms without any delay or postponement after this life. In your past lives, you must have done some negative acts and these karmic seeds are still here with you. The strongest seed will ripen immediately after your current life has expired. When that happens, you might find yourself in a lower realm. Your now precious opportunity will be spoiled.

Merit

It is therefore very important to rely now on the very strong methods to undermine the bad karmas, so as to continue this golden opportunity, life after life. This can be achieved by two very effective methods. One method is by purification, and I have recommended already the Prostrations to the 35 Buddhas. The other is the practice of the Mandala. If you already are in a position to give generously to sentient beings now, then that is, of course, good. If you are not, then you can mentally accumulate the act of giving. In the Mandala practice, you give away, give away, and give away. You might regard it as a kind of powerful mental therapy to hone a meritorious mind, one that is without attachment to anything. The Mandala practice is very good for merits. Mentally, when you train your mind to give, it gathers very powerful merits, which will actually happen later. You will really be able to benefit beings.

Bodhisattvas who are on the bhumis are capable of emanating very rich and comfortable universes into which sentient beings can be reborn. The cause for that comes from this kind of training in giving – nothing is kept for the self. There is no clinging because you are always giving and giving. The Mandala practice was arranged to achieve that openly giving mind. Your giving is directed to two groups: to benefit the beings who suffer, and to give offerings to the enlightened beings. Both types of giving collect merit power.

To be able to manifest in the appearance of Chenrezig, and to emanate the many things beneficial to sentient beings requires certain samadhi power on your part. For example, if you have attained a certain power, you can manifest in the form of Chenrezig and emanate the suitable foods for the hungry ghosts. You are still a long way from such capabilities, but until you are there, you can collect merits by doing the Mandala practice. The merits, of course, are not of the same magnitude as those that the great Bodhisattvas are able to gather or generate.

When you make offerings to the Buddhas, they don’t have to see you. The qualities, or the wishes of the Buddhas are already there for you. Therefore, by generating thoughts of offerings to them, you already collect merits. It doesn’t depend on whether they see your offerings or not. On the other hand, it is important that the beings in the lower realms are able to receive what you emanate to them. So there is this difference where the recipients are concerned. For now, I recommend that you begin by doing the Mandala offering practice.

The ever perfect 35 Buddhas

Marpa did prostrations to the 35 Buddhas. We do not know if the same may be said of Milarepa, since he did not clearly specify if he did or not. It was Gampopa’s disciple, Phagmo Drubpa, who arranged the dzog shing, or the Refuge Tree – the assembly of gurus. His guru is Gampopa, so Phagmo Drubpa’s arrangement is very reliable.

Nowadays, even though the rules and guidelines set up by Gampopa are still maintained, the people and systems in today’s societies are completely different than during Gampopa’s time. Naturally, his rules were designed based on the people and conditions in his time. How they apply now under today’s conditions has become rather delicate.

The practice of the 35 Buddhas, which Marpa practiced, is an unbroken lineage. It is, to this day, very properly maintained, and so everyone could do this practice. These 35 Buddhas will never come to us as human dictators and use religion to control people. This will never happen. There is no risk that humans could ever exploit this practice. The lineage itself is fresh – the Buddhas are Buddhas, then and now. A Buddha will never come as a human lama whose spiritual qualities you could not check. There are so many lamas nowadays – some are good, while others may not be. You can therefore be misled by the human lamas. This is what I mean by the conditions being no longer the same as in Gampopa’s time. To continue to apply Gampopa’s rules can therefore be risky because our societies now are totally different. Therefore, in the Bodhi Path centers, we go back and follow the practices of the great Marpa, i.e. the Prostrations and Mandala practices to the 35 Buddhas.

Tummo is a very powerful practice. The word, tummo, means very powerful. It is something that you can never reverse. You cannot back out of it, much like a vajra. There is a Tibetan saying: "to practice tummo, you have to be a human tummo like Milarepa." It means that you have to be such a powerful person who can never be stopped by any obstacle. You have to be like Milarepa who only moved forward, nothing could make him turn back. A tummo person can then do tummo practice successfully. If the person is not tummo, or powerful like Milarepa, then he will never accomplish the Dharma practice of tummo. The practice is one of the Six Yogas of Naropa, which is related to the inner energies. The word tummo is not familiar to you. You might think that it is a flame, or a fire in the navel, but it is not that. What is your understanding of tummo?

Answer from the audience: Melting snow.

Tummo means powerful in Tibetan. It has been translated as heat, but that is not really correct. Tummo means full of power.

A German couple once came to Rumtek, and it was winter. Karmapa said in conversation, with them, "It's very cold." The man responded by saying, "You should do tummo, then you will be warm!" His understanding of tummo was heat, or a heater. He was only half right because tummo does produce heat.

When disciples supplicate a lama, the lama should be like Milarepa, or Gampopa. They are capable of blessing you through their ever fresh wisdom and power. The times have changed. There are many lamas now. Any one of them could say, "I am as good as that guru." Many teachers could assume the role of a guru. They would ask you to supplicate them and you would get from them the fresh blessings of the Buddha. By so claiming, they and their followers keep the tradition of the gurus alive. However, this does not mean that the true wisdom of Milarepa, Marpa and Gampopa were realized in these gurus in the first place. Therefore, practice the 35 Buddha practice and you are guaranteed to connect with the Buddhas’ qualities. They will never change!

Dorje Sempa and Chenrezig

So, I recommend the 35 Buddha practice for Prostrations and Mandala. And if one decides to follow the Vajrayana strictly, then the practice of Dorje Sempa will be next. Dorje Sempa is a Vajrayana practice. You will need to receive the Dorje Sempa empowerment. You will learn to recite the mantra of Dorje Sempa, which is an integral part of the practice.

The next practice in the Vajrayana program of the Bodhi Path Buddhist Centers is the Chenrezig yidam practice. This is different from the Chenrezig guru yoga in the lineage of Thangtong Gyalpo, which is a practice mainly for blessing.

Shi’nay is the main meditation practice

Once you have received the Bodhisattva Vow, you will learn Shi’nay as the main meditation practice. I have already taught the three ordinary Shi’nay levels: counting the breath, following the breath, and then resting on the breath. You begin to train in meditation by these very effective methods.

Khyerim is actually a special form of Shi’nay, where you visualize the yidam. In Vajrayana, visualization is a form of Shi’nay. You will achieve Shi’nay through visualization. But without first having trained properly at the common Shi’nay levels, you will not be able to do the visualization. Therefore, first train your mind very well. Since your mind now is like a wild horse, you should tame it, train it, and the breathing method is the most effective method for that. In the Bodhi Path Centers, we teach the first three of the six levels of Shi’nay.

Vipassana

When you have achieved some success in Shi’nay, you will learn Vipassana, how to analyze the mind. When you have good Shi’nay, you will be able to do Vipassana very successfully. There are two parts to Vipassana: one is the analytical way, and the second is to rest the mind in mind. By alternating between resting and analyzing, the two will mutually support one another and enhance your meditation. The Center will offer instructions on how to practice Vipassana.

You will practice the Mandala alongside Tonglen, the meditation of giving and taking. Tonglen is a Lodjong practice, or mind training, and it is an integral Buddhist practice. You can learn how to practice Lodjong at the Center, which incorporates both Shi’nay and Lhakthong meditations.

Some cautions

You will notice that in the Bodhi Path centers, there are no photographs of human lamas for worship. The 16th Karmapa has passed away already. To show respect in his memory, it is proper to have photographs, or thangkas of him on the walls. Otherwise, I usually do not recommend any photos of human lamas for the shrine. When one human worships another human, it does not make too much sense! You can have photos of your teacher on the wall, but not on the shrine, where you offer them, lamps, oil and water. The photos will not drink!

I have to caution you against this form of worship because a lot of emotions can actually be aroused by it. This happened and is still happening in Tibet. As soon as a Tibetan enters another Tibetan’s house, the first attention is paid to the shrine. The custom has become so very political. His picture is here, and not the other person’s, why? A lot of emotions are thus stirred up. An absent photo may inadvertently become a subject of controversy. How come the Karmapa’s picture is there but not the Dalai Lama’s? Already, anger arises. This kind of attitude is very bad, yet it is happening nowadays.

It is unfortunate that in the West, the Buddhist centers follow the Tibetan tradition. Some Western disciples even think they should not discriminate between husband and wife. So where the teacher is a married man, his picture as well as his wife’s picture are both placed on the shrine. In other words, the teacher’s family gets worshipped, too. This is, of course, too much. Even when the teacher, and his wife explicitly advised against this kind of practice, people do it anyways.

Once, some people had made a group photo, which included the Buddha, the Karmapa, and me and their teacher and his wife. None of us knew before hand that they were going to do it, or we would have advised against it. Nonetheless, the picture was made showing a collection of eyes, the Buddha's eyes, the 16th Karmapa’s eyes, the 17th Karmapa’s eyes, my eyes, their teacher’s eyes, and so on. We very quickly explained that a picture like that was not good.

People could always create the many things, and unfortunately, whether they intend to or not, much confusion can also be started. Right now, there are still teachers like me who would say to you, "Do this, but please don’t do that!" But in the future, if these things go unchecked, then the Dharma in the West can become contaminated. There is then a huge risk of falling into great confusion. Therefore, it is very good and important to have proper guidelines.

Lamas have been very political both here in the West and in Tibetan society. Therefore, you should treat a lama as you would a teacher, and not as a god whom you worship. A lama is a teacher. He is your guide from the moment you take Refuge.

The Sangha are the qualified teachers who can teach you. They lead and guide you on the Dharma path, and so a lama is a teacher of spiritual practice. All Tibetans know this already, because the Dharma is ingrained in their culture. The Tibetan culture is very political, and so Tibetans are well versed in politics.

People in the West as well as the Chinese do not have political agendas when they follow the Dharma. This is why we have to explicitly explain to you – treat lamas as teachers of the Buddha Dharma. In this context, lamas are teachers. Naturally, you don’t understand the Tibetan culture and their politics. You think everything is for the sake of religion when all the while, politics and religion are mixed together. This has been in the Tibetan culture for many hundreds of years now.

As followers of Buddhism, you should follow the Sutra, or the Vajrayana teachings. Follow the proper Buddhist texts, and the instructions and advice of genuine teachers who are without any political agendas.

When it comes to initiations, or empowerments, I always recommend the lamas who are more senior in age to give them because they are more reliable. These older lamas, who are around age 65, for example, would genuinely give wangs to the people. I usually don’t recommend young Rinpoches or lamas to give empowerments too early. It is better to wait until they have matured in age, and have therefore had the experience of many retreats, like Lama Gendün Rinpoche. Rinpoche was not a recognized reincarnation, but he had continuously meditated for many years. His progress in meditation had brought him ever forward, never had he turned back. When lamas like him in his sixties, and seventies, give empowerments, you could really feel assured that the lama and the yidam are inseparable as taught in the Vajrayana teachings. But lamas like him are indeed rare nowadays.

On the one hand, I do not wish to underestimate every lama. But on the other hand, you should know that everybody could perform an empowerment. By studying a text, one can learn how to do it. Even you can do it. I can teach you how to do it. It is very easy. You just follow the text, and use the ritual objects in a certain way. To do it superficially is very easy. But to really give a real empowerment to the people, from one’s own meditation is very difficult. To send the empowerment through meditation is very difficult. One really has to be very qualified.

Empowerment means to bring up the Dharmakaya, Sambhogakaya and Nirmanakaya from a person’s mind. When I give an empowerment of body, speech and mind to you, I bring up your Dharmakaya, Sambhogakaya and Nirmanakaya from your mind. I have to have the power to bring them up. It is very difficult. But you cannot tell who has the power and who doesn’t. That is the dilemma. Anybody can read the text, and place the vase on your head. You cannot differentiate between the lamas who can actually do it genuinely, and those who cannot. You have no means to judge so you can be confused. Therefore, in the Bodhi Path Centers, I will only request those lamas who have some power to give initiations.

Questions (Q) and Answers (A)

(Q): Do the three levels of Shi’nay correspond to the waterfall phase, the river phase and the lake phase?

(A): These effects will not come about if you train in the three levels of Shi’nay on the breath. You will not have to face the difficulties of the waterfall phase. Only when you train by the method of watching the nature of mind, would you encounter that waterfall experience, which is indeed a difficult challenge. The great meditators of the Kagyu lineage in the past had successfully gone through it.

(Q): I’ve understood them to be at the level of beginners.

(A): No, if you do the counting Shi’nay properly, you will not face that problem at all.

(Q): Do we need a lung to practice the 35 Buddhas?

(A): I have given that lung already, and I will give it again. It is not necessary to have the lung, but it is good to have it.

(Q): For a long time now, I have a samaya for Mahakala. At one point, I didn’t do it for several months – is there a way to purify it?

(A): In Vajrayana, samaya does not mean that you have to do a certain practice forever.

There are 14 very different samayas, and there is a lot of confusion surrounding them. I know that people do not understand them, even though you may have received the Vajrayana samayas, your understanding about them is actually very limited.

One misconception is to think that once you have received an empowerment, you have to do that yidam practice every day. That is not the meaning of samaya. Yes, it is but a very small part of the samaya proper. But if you have really received the full empowerment of Mahakala properly, then there is much more to it than just practicing it daily. If you have received just a lung of the Mahakala prayer, then yes, you do it every day. However, even if you don’t do it every day, it is not a problem, you will not be breaking a samaya.

In Vajrayana, there are 14 main samayas, 8 branch samayas and 40 minor samayas for when you receive the empowerment of a particular yidam, or Dharma protector, completely and properly. If you have received a lung of the Mahakala prayer, or blessing empowerment, then you have a small samaya. Still you need not worry about breaking it.

There is a very good transcript of an explanation about samayas given by Khenpo Chödrak Tenphel. It is an English version made by an American. It will probably be published. You should get that text.

(Q): What is the difference between the normal Ngöndro, and the practice of the 35 Buddhas which you have explained?

(A): The effect of the two practices is the same. There is no difference. But as I’ve explained, there are many controversies surrounding the lamas nowadays, in marked contrast to the time when Gampopa lived. There were no problems with teachers like Milarepa, Marpa, and Gampopa. Moreover, they were enlightened teachers.

However, the followers today are confused about the lamas, and teachers. For example, there is now the controversy about the 17th Karmapa. You are wondering who is authentic, and who is not. As long as the extremes of dualities are there, then all kinds of things can happen. You will discriminate, and then your mind will go in that direction. You take the term, lama too literally. It is better to understand lamas as teachers of Dharma practice. Otherwise, the problems are there, and they will continue.

(Q): Why is the Dorje Sempa practice after the Mandala? I heard that, first, the all-base consciousness has to be purified, only after would you have enough mental surplus to be able to give away.

(A): It doesn’t matter. You can do Dorje Sempa before Mandala. There isn’t a better order. The Prostration practice is good enough, too, so that you can progress to Mandala afterwards. You will remember the 35 Buddhas very well if you continue with Mandala right after the Prostrations. But if you wish to do Dorje Sempa after Prostrations, you can, because there is simply no difference.

(Q): You said that it might be difficult for some to keep the samayas for the Chenrezig yidam practice. Would you advise to practice it in retreat?

(A): Once you’ve taken the samayas then there is no difference whether you are in retreat or not, you keep them. The samayas are very good for you to keep, plus they are not that difficult to keep. You receive the samayas right after receiving the empowerment.

(Q): Seven years ago, you gave the Chenrezig initiation in Austria, and since then I have trained in the yidam practice you gave there. But my Shi’nay is still very poor; shall I continue with it, or should I switch to the Chenrezig guru yoga practice you explained here?

(A): Starting with Shi’nay is very good, and concentrate more on guru yoga Chenrezig is also good...

(Q): And stop with the other one?

(A): I think there are many who are like you. Have you practiced the yidam practice a lot already? (Answer: Yes.)

First you do Prostrations to the 35 Buddhas, and then Mandala. Have you ever done this Ngöndro practice with the dzog shing, or the ‘refuge tree’? (Answer: Yes.)

Continue with the yidam practice, since you have already started.

But I recommend that you do the Prostrations, the Mandala practice and the Dorje Sempa again. This time around, do not do 100,000 times but perhaps 10,000 times each. Then, start again with the Chenrezig practice. But at all times, do Shi’nay as your main practice.

(Q): I don’t know anything about these 35 Buddhas, so I have difficulties with this practice. I would like to know more about the 35 Buddhas.

(A): First you should know what a Buddha is. I have explained it for the Refuge Vow the other day, where you take refuge in the Buddha, the Dharma, and the Sangha.

For example, the Buddha in our world was Buddha Shakyamuni. You know the history of how he came to our world as a prince. Then he went to the forests to do meditation and became a Buddha. Afterwards, he taught. All these are the activities of a Buddha, which will naturally happen when the mind of a Bodhisattva has fully enlightened and achieves the state of a Buddha.

When you know how Buddha Shakyamuni is a Buddha, then you know as well the other Buddhas. There are many Buddhas in the different realms. The 35 Buddhas are in the realms that are located near our world. Buddha Shakyamuni had told his followers to pray and to prostrate to these 35 Buddhas to get their blessings.

(Q): When Buddha was a Bodhisattva and he went to the forest to become a Buddha, why did it take so long for him to become enlightened? Why did he not come as a Buddha immediately?

(A): Yesterday; I explained that there are shepherd-minded Bodhisattvas. Why are they referred to as shepherds? It is because they choose to be in the realms of sentient beings in order to be very powerful in their ability to help sentient beings.

The Buddha presented himself as an example to his followers to show them that in order to get enlightened, one has to meditate a lot. Buddha Shakyamuni’s life in this world served as an example to us. He meditated for not so long, only six years. You cannot meditate while you are enjoying yourselves in a restaurant or bar. You cannot enjoy yourselves in a worldly life and at the same time become enlightened. That is simply not possible. For enlightenment, you have to totally change your present mind, which is a confused mind. Meditating for just one hour will not change you. You have to meditate a lot, and the Buddha demonstrated that to us.

(Q): When doing the prostrations to the 35 Buddhas, what do we have to count, the prostrations, or the recitations of the Buddhas’ names?

(A): Count the prostrations.

In the beginning, when you say,
<jom den de/ de shin sheg pa/ dra jom pa/ yang dag par dzog pe/ sang gye/ Shakya Thubpa/ la tschag tsal lo//>, the words mean,
"Your Greatness, Your Holiness, …Buddha Shakyamuni, I prostrate to you."

You say the honorific addresses out of your respect for the Buddhas, once, at the beginning starting with Buddha Shakyamuni, and then the names of all the other Buddhas. You don’t have to repeat the addresses every time for each name. The one special address applies equally to each of the 35 Buddhas that come afterwards. For example, the title of venerable need not be repeated if you were addressing ten such teachers. You might simply say, "I pay respect to the venerable Lama Yeshe, Lama Dschangchub, Lama Tashi, Lama Dorje, etc." You don’t have to repeat the word venerable for all ten names.

In the Gelugpa tradition, you address each