Archive Result

Soundfile 19950411GRLR

Speaker Gelek Rimpoche

Location Ann Arbor

Topic Lam Rim

Transcriber Baby Dee

Date October 3, 2021

0:00:27.7

Rinpoche: And so the last Tuesday in the evening we really talked about the object of meditation, in this case it is just like how you look at it, the mind itself. And we talked like a lot, one month basically, looking the mind itself. And what do you -- the introduction of the problems that you come, which I did not cover very detailed because it is, part detail that come out of other meditation talks that we did other times. So basically looking at mind itself. And then we finally touched and so when you get a look at it, what kind of thing you're going to get it?

Since it is very difficult to catch and say, "The mind it look like this." there is not typical shape and there is no color. So I sort of basically talked six different ways of looking at it. I like to repeat a little bit of that because that introduction was rather short.

So to make it a little more 0:02:26.9 literate, the number one that I introduced is like that of looking in the sunshine, which is free of all the clouds. And so when there is no cloud we look at the sunshine and it is absolutely clear and bright and alive, like -- is it morning or in the afternoon or something? It's quite a (unintelligible). -- and like that and when you're looking at mind of nature of mind itself it is like that of a shining and free of all different thoughts; wandering mind, sinking mind, and there's nothing sort of coming in between observing mind and observer mind. So a lot like that of looking in the big space. Space like opening air with the sunshine. Sunshine in the sense it's brightness. Even the sunshine as you look up at the sun, you can point it out, the sun round thing shining but however here you cannot. That's spacious. Clarity. Lighting light nature -- not lightening but a light nature and that's one way of looking at it. Number one.

0:04:24.3

Number two I also mentioned to you is like that of bird, sort of big big bird flying in the air and when there in the air they do not have to put so much effort. And the can just float it round like that. You don't have to be really tight, over-tight or over-relaxed of not putting so much effort of tight-ing and of relaxing but sort of letting it go in natural 0:05:03.0 smow. 0:05:09.8 tun dah ter en yi zhi tai chu zin ka la...

0:05:18.7 And also look at like that of wave of ocean. The ocean, you get ot of way and top level you see the way the land coming and all this pushing and -- what you call those? -- Wave. Thing what comes in and move a lot but if you're looking deeper in the water, no matter how much on the top level it might be but nothing is moving and smoothness. Likewise, when the consciousness is focusing on that. You be different (unintelligible) superficially or sort of comes in but mind itself is really cannot be moved byt the different thoughts or the mental faculties or the delusions.

Then fourth one, I think I did mention, if you throw a child in the museum they will see lot of things but might not be able to detail-ly observe.

Fifth one I also mentioned. When the bird flew in the air there is no track. So meaning, whatever you may experience of joy, suffering, or neutral, whatever it is you get it but may get the mind, the quality of the mind, strong mind, will not be able to 0:07:37.2 puh seh vayt and become a part of attachment or hatred or even care less -- couldn't care less.

And then finally, it is the Indian old style, what you call it, 0:08:19.1 doh bi who washes the clothes. And when they're washing the cotton clothes, the more you wash it it become more softer. Yeah? And sort of more, can't say more relaxed, but it becomes more softer and it's all settled. Likewise, when you're meditating and all these different feeling of attachment, anger, ignorance comes in, in the reality of mind itself. neither those anger attachment feelings, or sinking wandering feelings or all of them are free of it in the nature of reality, nature of the mind. In that manner.

So basically, that is like six different ways of looking into the mind. Now moving one stage beyond that, looking more, Wisdom Path, so by observing that way what kind of result you're looking for? So, that's that. -- I'm not very sure but maybe I should talk to this.

0:10:04.2

nem zha mo kan je dan mah dgev kon shuh sah wa...

0:10:12.9 So when you're looking at that way in your mind, you're actually focusing on some kind of emptiness. It's not wisdom emptiness, but some kind of empty point. It's empty point because there is nothing blocking. It is lucid, There is no physical form. So that's why it is empty, There's no physical form. So it is almost look like that you are looking at the sky or the space. If you notice Trungpa Rinpoche has been talking -- He has way of introducing the -- if you look -- I mean er -- or what I'm talking to the persons who have studied with Trungpa Rinpoche. And, like other Alan actually, Alan Ginsburg told me Trungpa Rinpoche uses the space. Actually, instead of using emptiness, later he started using space as a language to introduce emptiness.

Whether that is technically correct or not, this is not for me to judge -- It could create another problem -- however, this is the way, when you're looking the mind and it will be like looking in the open-like space. Because there is nothing blocking. It is big spacious. There is no, nothing limiting. So it is big like space. It is void nature. Because there is nothing to figure out, pointed out, color, physical shape, whatever. But within that spacious space-like mind we'll observe and acknowledge the senses, the five physical senses -- the touch, the smell the taste, all this -- what is it? Sound, and object what you see, they will observe all this. But when you observe that how you're observing is almost like observing things in the mirror rather then, Here is touch. Poof. (makes blowing sound) catch it. Or here is the sound [hored] it. And rather than that way is observing like a mirror. Mirror observes reflection but then you know it is a reflection. You know you can't catch that.

0:14:05.0

Then if you tell me is it true that it doesn't exist at all? No, it's not true. But in absolute reality doesn't exist. Anyway, basically, that is why what I would like to share with you. Such a mind, focusing on nature of mind like this, by whichever -- you don't have to do all six. Any or not the six, or any number of six or all of the six, whatever way you look. I mean, you'll finding that manner and when you're focusing on that, you almost go beyond recognition of 'This is and this is not' -- Are you okay? Otherwise you can come here between, near Helen, and in front of Mike there's a big space. I think you'll fit in there. Maybe, you won't fit. Do you think you'll fit there Karen? (laughs) You did fit alright. --

Okay, so it's almost gone beyond recognition of 'This is.' and 'This is not.' and such a feeling which is almost like a feeling oneness. I hate to use a lot of funny words with the fear of getting confusion, but I probably have to use the word here is no separation of observer and object, subject whatever you observe. And I hate to use but I may have to use. Free of dualistic attitude. And that is the beginning of concentrated. This is not wisdom. It is the beginning of the concentrated mind. Concentrating on mind itself. And a lot of people will tell you this is it. That's the end of it. And here it's all 0:17:06.6 kahs lah. That's definitely not true.

Okay? So such a leve where you really the free of dualistic observations and dualistic perceiving things. And even such a mind and meditative state is unable to bring the joy of the body and joy of the mind.

Now the next level, where you checking that level is whether you are -- it is what level you are in is such a status of mind, if there is physical and mental joy in that. I'm not using the word bliss. I'm using word here joy. If there is such a joy of body and mind. If there is not. then still it is attachment oriented mind. And it is still, no matter you are totally free of anger attachment and however it is the mind still strongly attachment oriented. And so when you divide it -- realms, existing realms -- into three different levels, the level of desire realm, level of form realm, and formless realm, as long as you don't have that physical and mental joy, when it is attachment oriented mind level and it is still at the framework of desire realm. You have not yet shifted from the desire realm to the form realm and if you look those corporate charts that Doctor Kay has produced earlier with that -- Do you remember those 0:19:54.7 general motor charts? And so if you look in there and there you have level called the desire realm -- you have the division desire realm, and form and formless, right? And so desire and form and formless realms, and if you look at that chart level and you know where you are.

So that is how you look at it. The shifting from desire realm to the form realm is this. The such level of concentrated meditation. Almost free of dualistic, almost no separation and that of objects and observer and subject whatever you're observing. And you may be able to sit for that for long, long periods. Like you know, not hours and hours, but days and days. And of course you're not going to get envy. You're not, don't have to go to bathroom. This was somebody else who asked question -- I don't know where it is. Maybe it is in New York. Somebody raised a question -- No! It's here. Somebody told me -- Oh yeah. The gentleman who comes occasionally visits here, the bearded guy who shaved recently. You know what I'm talking about. So he told me in one evening, we saw him in the 0:21:33.7 suit Lawrence. He said, "I was told talking with somebody and somebody said Buddha had to sit forty five days under the tree to obtain enlightenment and I hope it not right. Because you have to go to toilet and he has to eat," And I said no, don't worry about it, it is only over a night. And he said, "Thank you." And that is interesting. It is true. And what is happening why you don't hungry here because you have the Samadhi food. A concentrated mind, Samadhi food means you don't really need to eat. You don't depend your survival to gross food at all. And so if you don't eat and you don't drink, you don't have to go out so -- all this. (laughter)

And so that's what happens. And that's a thing called Samadhi food. The Samadhi food is the, is concentrated mediation food. So it really doesn't depend an individual to the gross food at all, or drink.

0:22:48.0

Okay, so it is 0:22:48.7 sto de zou zen. The moment you have and that tremendous joy experience with body and mind, which of course was described in the Liberating in Palm of Your Hand in the level of ninth stage level, and they described this. That joy. And that joy itself. with influence of that joy you will be able to shift from the realm of desire realm to the realm of the form realm. Because that's the next different, you know, because that experience of joy in body and mind will tell you, the ordinary kicks what we get or whatever it might be, is not the answer what you're looking for.

So you get all kind of kicks we get in physical and mental sensations. By anything, by using drugs, by using alcohol, by having sex, even by coca cola by certain extent. you know, or coffee, whatever, you know, all this. So what that very level of experience, when it really experience physical and mental -- I'm talking in the double 0:24:23.7 term early, and that will tell you -- Hey that's not right, that's not answer. And that's what happens. People do get glimpse of outside. People do get glimpse of unity. Unity of this level -- free of dualistic mind attitude, which is not going for enlightenment. It is not union of body and mind. It is not union of method and wisdom. It is simply free of dualistic thing, which is the beginning of what we talk, a greatness in the spiritual achievement.

0:25:11.0

And, what had at that level, what had happened at that level is almost all the delusion level has been now completely you have overpowered. You're not free, You're somehow, you sort of, put completely in lower key. Or almost put to sleep. And the more you sit on that, More you sit on that, more you sit on this, more you sit on that, it puts those delusions more in sleep. And free of delusion. Delusion-free. Alert. Mental alert. Alert mental faculty functioning within the individual picks up.

That being so, you can go up to that seventeen level. Up to the seventeen level. Then you reach the first level of Samadhi, which also has preliminary-, actual-, and conclusion level. 0:26:46.7 rou foh puhn levels. The First Samadhi, Second Samadhi, Third Samadhi, Fourth Samadhi. Which we label as form level. You can do that. Each one of them have each. Preliminary, and Actual, and all this.

So what you are talking here is the Preliminary Level of the First Samadhi Level. And Hindu / Buddhist difference is, in traditional India the Hindu tradition -- I mean that is 0:27:25.4 ter vey dic ally speaking -- I have no experience or anything of that sort --but 0:27:29.7 ter vey dic -ally speaking, there are a group of people who really insist Samadhi or the concentrated meditative level has to be farther more increased. So the Preliminary level to Actual Level. Actual level to Conclusion Level -- then stage two, same three -- stage three, same three levels -- Stage four, same three levels. Then formless realms, same three levels -- same three levels -- lame three levels. And then you reach the peak of the peak level, that's what it is, Peak Level.

At the level of Peak Level it is -- Okay, I'd better not talk too much. That's the level you can go. So now the difference, Buddha says, From this level when you gain this concentrated level with the mental and physical joy, it is recommended not to continue to other stages. Because if Buddha looks at as waste of time. So the Buddha recommended to shift to wisdom.

So that is the difference.

0:28:52.5

There was great Hindu teacher who debated with a Buddhist pundit and Scholar called, 0:29:08.1 lo wa ai en da wa. (unintelligible) lo wa ai en da wa, who is Nagarjuni's disciple, of course, the person who really begin to open the wisdom path. Path toward Buddha 0:29:28.5 a tri en de -- muh nai nye neh du oh ni shin yen da ra na...

0:29:38.9 So, 0:29:40.1 oh ni shin yeh leh ma. After four hundred years of Buddha's death, so Nagarjuni came. And what the Tibetans look at Nagarjuni and what Indians look at Nagarjuni, slightly different. Anyway, that's (sighs) anyway, you know? And -- Tibetans somehow think Nagarjuni lived six hundred years and the Indians think there are three Nagarjuni's came and each level two hundred years. (laughs)

0:30:06.3

So anyway, that's a different issue. But what Nagarjuni really did is, Nagarjuni wrote a very famous root text called, Six Root Text of Middle Path. 0:30:22.0 'the altering' of middle. Not the word 0:30:24.7 'the altering' itself wrong thing to use here. excuse me, I withdraw this word. But how do I do? (laughs) You're gone. You can say withdraw but it's there, right? So forget about it. Don't think about 0:30:38.0 'the altering'

It was Nagarjuni wrote six different textbooks explaining the real what wisdom really is. The wisdom is balance point. Balancing of extreme nearly 0:30:54.5 stick, total voidness, or total void by the way, total nihilistic viewpoint, and free of total existentialistic viewpoint -- Am I right? Okay. eternalistic. or existential -- oh not the same -- what's the difference?

Audience: Existential is with the nihilist.

Rinpoche: Oh. (unintelligible exchange with audience) total empty and total exist. Okay. Thank you. Anyway, so balancing point of that. Sort of Nagarjuni goes and says Middle Path so it's called 0:31:42.5 ma deh mi ka so it's Middle Path. And that's what the Dalai Lama is always talking about "my middle path" in his political statements, called Middle Path. That's what it is. It's comeing from there.

So nagarjuni said, Nagarjuni was monk for a while and a very great teacher and all this and after a little while Nagarjuni left the monastery and went to South. -- of the monastery South India. And meditating with his disciples and when they -- sort of -- not crazy wisdom that you look here, but, sort of free of monk's rule. and all this, he went in that level, Nagarjuni. And about that time, one Hindu teacher would like to debate that biggest Buddhist Monastery University. And at that time, the two -- in India when you debate, on both of those days, they will -- the debate is actually the ruler of that particular kingdom will be witness and the public will come. And whoever loses, they have to give up your tradition and follow the other one.

So these guys came in to the monastery and tried to debate. And they found no one is confident to debate with this person because if you lose the debate -- it's a question of institution. So no one could really took that thing. So what they did is they say yes, they will debate but they don't have, our great people are here yet. So what he did is he left monastery gate and locked all the monks in and every monk he would let them out and he kicked kicked, he held them with a stick. And every time when he comes in and then goes out he said, "One bald head, two bald head," It's because they shave but the Hindus 0:33:43.6 keep ya "One bald head, two bald head" Keep the stick on the out and out. And then they still hold outside and they come back in and count "One bald head, two bald head." He decided he didn't want head and have to go narrow door through and he sits on that with hitting the stick on head of everybody.

0:34:01.7

And during that period what they've been doing is, they're been praying to have Nagarjuni to come back. And do something here. And there's no communication or anything and they keep on praying, Praying to the Buddha, of course, and the protectors, particularly they put Dharma protector Mahakala. And they made a big 0:34:24.3 pa ma and praying to Mahakala all the time. And they put a message saying that we're in a difficult condition. And put the message on the 0:34:35.6 pa ma and one da a black crow came apparently they say it's not crow. It's robin. Is it robin or raven? Raven! Robin and raven are two different things right? Okay. Raven. Big crow. Raven came and took the message out of the 0:34:57.0 pa ma and flew out of the window.

So they're all very excited. And at that time Nagarjuni, before the raven came, Nagarjuni told his disciples, "So you better stay here. I have to go." and he said, "Where you going? You're old person now. Where you going?" you know, we have to go through the monastery back, though I'm not a monk there but there's a debate going to go. Unless I go I don't think they are competent enough. So anyway, we're going to get message so. So 0:35:28.9 by about that manifestation sending the crow brought message there. And they look, he says here I told you the message here. Right timing, right? Pre-prepared. And that's joking -- not pre-prepared.

Anyway, his disciple said, "I'll go". And he said, "Are you sure?" And he said. "Yeah, okay." "In that case if you're going we have to make preparations. You just can't go." So he said "Alright, I'll -- You debate me. And I will say it. I will say whatever they say. I will answer questions. You ask questions. You debate with me." So then Nagarjuni keep on answering, as non buddhist does. Actually it goes on, debating. And in the middle of debate he thought "What's the matter with my teacher?" know, he said "Absolutely crazy things he's talking here today." He taught about that. And but then Nagarjuni says, "Okay, stop. You can go. You can debate. You will win. But you had that funny thought to me. So you're gonna have a lot of obstacles. But you asked for it. Go."

So then Aryadeva went. If I tell this long story long way it's not right but it's a very long story. So that other person is also very strong practitioner of 037:22.0 she ba. Very strong practitioner of she ba so he had some kind of achievement. Lot of achievement. So anyway, on the way Aryadeva lost his eye, eyeball. So that's why we call Professor Thruman Aryadeva, And that's why he doesn’t have one eye. So, Aryadeva, he lost one eye because a beggar came and said "I want your eye. And he's a Bodhisattva -- took it out and give it. So that's -- That's a long story. But cut it short, that's what happened. Aryadeva lost eye. So he bragged a little bit later. He said 0:38:02.0 ay em dah wa me dji nyi nya suh veh...

0:38:10:7 He bragged a little bit. He said. "0:38:15.4 Brahmin Naindira Bramins who have a thousand eye in the body. Even you have a thousand eye you don't see the reality of the nature of reality. I Aryadeva who has only one eye, still I see the nature of reality. He bragged. This is bragging right? Brag a little bit. So then he went up there and he does sort of took a 0:38:44.1 monk through and went in and so suddenly he found there's a new bald head. And he hit one stick and said, What is this new bald head? Just not here before come from. He said. It come from neck. That bald head come from neck. So, So he knew -- You are the one they're waiting for. And he said "I suppose so."

So anyway they prepared the debate and all this, and at about this time, 0:39:22.8 da ra appeared to Aryadeva and he said, "Yeah, you're going to be alright but you're going to have a lot of tough time. But you have to, you also have to pray too. You're just not going to debate alone we're not going to help you. You need to pray too -- and, Okay. So he went there, and he's almost losing the debate. And he says he's almost losing the debate. And there when he's losing the debate, he's beginning to think, "What did I do wrong? Why I'm losing here? I know I'm better. I know I :40:00.4 point all right. But why I'm losing here?" So he begin to think about that and he thought, "I was losing because I thought my teacher becomes strange fellow. And because of that I'm losing. Now what do I do?" So he thought about this 0:40:20.0 da ra saying, Pray. So he begin to pray. In his mind 0:4:28.0 da ra was inseparable that of his master. And suddenly 0:40:32.0 da ra appeared and told him, "Hey, this fellow has a lot of help from different persons, not only he. And he also has very strong help. So what you need is you need to carry a dirty oil, a filthy dirty oil, a bottle of filthy dirty oil, a cat, and a shameless guy, and what else? I forgot. Dirty sheets, and old shoes. That's what you have to carry.

And that's what 0:41:12.8 da ra told. He said, "Why I do this?" He says "Just take it with you." So then the debated and he lost. He's losing and suddenly he picks up, and what happened he is 0:41:29.2 slate in the slate is like computer (unintelligible) started showing him in the slate, which is the Brahmin or somebody's wife had promised him that she would be there to show you all this. So what happened is somebody kicked the oil bottle and it went over the slate so you don't see it anymore. And then what happens? And then there's a parrot comes and talks to and the cat goes and 0:42:01.9 growls (laughing) and the parrot is 0:42:03.9 hesitating. And so that doesn't work. And finally what happened? Now I forgot -- this all long time ago -- what happened? Oh yeah, Then she appears and talks to him and there's that shameless guy who took out his hands and sitting there like this and she's feeling shy and couldn't come around. (laughs)

So finally, the 0:42:35.8 In dira himself some in the 0:42:39.0 trance on him. So what they did is, they put those dirty sheets and the shoe 0:42:43.4 soles on the top of the 0:42:45.7 zazulp, on this head. So they -- these Brahmin Gods -- you know, they're hesitant to these considered dangerous 0:42:53.9 (unintelligible). And that's how he win the debate. Anyway.

After winning the debate, he flew in the air and went up very high level and said "Aryadeva, flew after him and tried to catch him. in the air. And after a little while Aryadeva said, "You cannot go beyond this. Everything will be, you will lose total control of your body." And he said. "If you don't believe me, pray your hair up." And he throw hair up, Hair started chopping and moving the control of the hair up. It better come down. So he got hold of him and brought him down and then put him in jail. An there's no jail so what they did is, they always, you know, very loose pages and all this sort of thing they're putting in one building. So they locked him in that building.

He's a very learned person. So he keeps on reading all these books and different information, keep on reading all the time. So one day he picked it up an it's completely under him, you know, under his sitting, and he picked up another one here and started reading. And it's a 0:44:04.2 prophet given by a Buddha of that period. He said within this sort of year there will be a great teacher will appear and he will have a debate and he wil lose the debate. Maybe he will see this prophecy. But anyway he regret being in great potentials and fulfilling enlightened being becoming and all this and that. He was very surprised. He was very impressed what the Buddha's teaching are. Plus that seeing that perfecting himself. And then he wrote a very famous payer to Buddha. It is sort of Indian. It's considered one of the best Indian poetry. Today even. Traditional Indian poetry. And we just talked about it in Tibetan and I you know the earlier part we translated doesn't make much sense anyway.

Byt anyway, you know, what he said, what he said is the difference between the Buddha's teaching and non-Buddhist thing is, he said, 0:45:12.2 (at this point the recording goes silent)

0:45:16.0 (at this point the recording goes completely crazy. As if the speed was turned astronomically high. Completely incomprehensible even at speed slowed to 25%)

0:48:11.8 exactly as the spirit about to tell you to do. And when you take it literately it brings a lot of different questions and different things. I would ike to, today, take the opportu -- though, they said that Aryadeva has a problem because he had bad talked about it. It is true, but at the same time he did not explain it. If he had explained he would have overcome those difficulties. 0:48:46.5 rig pa ying eh muh neh ming meh ne tah tih gi ta.

0:48:49.0 So it's not that you cannot say no. It's absolutely true. There's always room for you can say no. And that has to be emphasized. And by saying no to your spiritual master, something which you don't like it, and probably you don't want to say -- you don't want to use F word and and way eh no. You know, you don't want use that but you can explain it and say no. And that does not break commitment. That does not become you're not worthy of whatever they call it. 0:49:33.7 vehicle worthy or all of those. It doesn’t. So there's definitely room for no, to say no. It's there. And it has not been emphasized so much in those books. Because the books, they try to bring the people to the level of the, to the level -- I mean, they always say intelligent faith. Always. But however they wanted to bring to to emphasize the important-ness of the guru devotional practice. So when you bring to the important-ness of that they did mention you can say no but that's not emphasized. So when it's a very low gear it's there and it is one side, it is a very heavy sort of thing laid out. And the people need to know. They need to know. You can definitely say no. That's not a break. Commitment, that's not a break. Relationship, it doesn't break. Everything. There is definitely room for say no as well as room for negotiation. All of them are there. So I like to emphasize that because it's bringing misunderstanding, a lot, and question of the guru devotional, it raises with the mind of a lot of people and they got a lot of un-answered questions. A lot of those are there. So, I've been talking to you from time to time but I like to emphasize, you know, tonight. Because it's the first of the wisdom.

The first of the wisdom level and discriminating wisdom. Discriminating wisdom should be knowing exactly what can and what cannot, and what is and what is not. So let us have the first point here, you can say no. 0:51:52.0 they the first difficulty nevermind. Yeah sure. Why not? But don't use the strange way with the F word and such. (laughs) To serve, I think the subject of saying no is not only referred to the teachers, masters, and guru's and so on and so forth. It also refer to the seniors and you know everything. And Sangha members and here and there. So it is definitely the first viewpoint of the discriminate wisdom. There is definitely room to say no. And definitely you can talk and you can do whatever and definitely no is there.

And beside that, in Buddhism it doesn't change. One des no have to do something which you do not want to. It is a big lesson for me. I learned that a couple of -- many years ago now. And it was very helpful and I shared that with other people as well. So that’s what it is. And so, There's definitely room for that. And the Buddhism remains in the principles of freedom. So one should not really overshadow that. Whole purpose of Buddhism is seeking freedom. Freedom from delusions. Freedom from Samsara. Freedom from uncontrolled karma. All this. That is the main Buddhist thing. So definitely root of development is guru devotional practice. Devotions are one thing. Within the devotion -- devotion is respect. And devotion is respect and it is also affection. Affection free of attachment. Respect free of desire. Or free of return. That is the pure love and pur affection and pure devotion and this is the base. Which doesn't mean you like it or not, you have to do it. Not at all. And whoever is propagating that, it is becoming corruption. There is definitely room for say no. And particularly physical, mental emotional difficulties. And also fear. Afraid of saying no is a terrible thing. So that's the -- let s get this first discrimination, discriminating wisdom is, as I said earlier. Wisdom to be able to say no. (laughs)

What do you think? It's really true. I like to emphasize that because there's a lot of things going on these days and particularly if you're reading emails. Because it's full of these games going on. And so it is very important people around here should know it. And that's that. People will say. Who was, who been -- I'm sure people who a lot of people will dislike certain things but you are unable to say it. Afraid of saying it, or hesitate to say it. I don't think you have to worry about it.

The first wisdom teaching here is the discriminating wisdom which will be able to say no, okay? Remember that -- all the time. Okay? That is very important point. Well, so, It's 0:56:04.9 mine. I'm going home. (laughter)