Вступление на срединный путь (текущий курс, Аризона), занятие 94

[Speaker 1]
One, you'll get over it, all right. One, two, three. So, just to remind you where we were.

There was a lower middle way guy named Master Baba Viveka, debating with us, and he said, look, is it the case, are you saying that people on a lower track reach nirvana? And we say, we are saying that. So then he says, okay, so then basically what you're saying is that they also see emptiness directly.

And we say, that's correct. And they say, but for example, even in the Mahamudra, right, the seven flavors of emptiness thing, whatever it was, six, I guess. But that's a debate.

You said that lower schools had lower interpretations of emptiness and that the lower schools' interpretations weren't even a correct form of emptiness. So how could they see their lousy form of emptiness and then get rid of all their mental afflictions? You know, how is that possible?

It's not even according to you. You're the one who runs around saying there's six flavors of emptiness and only five of them are emptiness. Sorry, one of them.

Okay, I mean, you're the guys who say that, but now in the same breath you're saying that these people see some kind of emptiness and get rid of their mental afflictions. So how does that work? And then what did we say?

We said, look, Lord Buddha in the lower scriptures taught the highest form of emptiness. And if you study that, you will see emptiness directly and you will get rid of your mental afflictions, which is nirvana. We didn't say reach Buddhahood.

We just said you will be able to get rid of your mental afflictions. So then they come back to us and say, well then what's the difference between Mahayana and Hinayana? Then why teach Mahayana?

Why didn't Lord Buddha just retire after the first turning of the wheel? What's the point of going on and teaching more kinds of emptiness? If he covered emptiness in the lower presentations, which is the first turning of the wheel, right?

The first time the Lord Buddha taught. But which, by the way, what happened the first time he taught? Yes, somebody saw emptiness directly out of his five closest disciples, one of them.

And then the others got really close. So, wouldn't that be enough? Why did he have to go on and teach higher forms of emptiness?

What's the point? And then we say the point is that higher disciples need They want to know infinite proofs of emptiness. They want to hear.

They want to go to Uma Chidung class for the rest of their life. They don't want Geshe Michael to get through the book, which is very likely that we can do this. Because I don't know, we've covered like, in seven years we've covered a quarter of the book or something.

We're on a 30 year... Five and a half years we've covered a quarter of the book or something. So we're on a track for another 20 years or something.

So, what I mean is, if you're Mahayana at heart, you would say, great, that's what I want. I want to hear a thousand more lectures about different ways, different ideas of what emptiness is. Okay, got it?

That was where we are. That was our last statement. Okay, here we go.

Oh, I wanted to say one more thing about... I'm thinking about this here. Okay.

When we had our big meeting to decide what to do, what we said was, we want to change the world. The main thing, we want to affect the world. And by traveling, doing these global things, we can affect the world.

We can help the world. We want to make the most people happy in the world that we can in our lifetime. Which is a very beautiful thing, which is what we promised, right?

Samjhan, Tantrigi, Dungyati, you know. And when you took your Bodhisattva vows, you're like, I'm going to try to help every person in the world who's suffering. So I see this as a way to do that.

Three-year retreat is an equal way to do that. There are equal ways to do that. You can travel to many countries and teach people karma and emptiness, or you can change the world in three-year retreat.

They're the same. To me, they're the same thing. Depending on your time and your situation in your life, what you can do, you know.

So that was our first goal. And then, what was I going to say? What was the second one?

Oh. I would like to try to give people a living where they don't have to go lose their 14 years of training by working in a restaurant and forgetting what Geshe Michael said in the last Umichitin class. So I would like to keep you involved with the teachings, and I would like you to keep coming to classes.

And as I said the other night, anyone who goes to any tour will be expected, once you get on a team to go on a certain tour, your team leader will be reviewing with you your progress through the courses, ACI and tantric courses. They will be saying, okay, according to Shrey Sachidananda, you don't have your course six materials in. I was there in New York.

I was at Geshe Michael's side. I filled out the homework. That's not true.

We don't care. Shrey doesn't have it. You're doing it over.

Okay? And we want you going to all the courses. We want to see progress.

We don't want you to finish all 18 courses like David Sykes did in three weeks by handwriting all the masters into the answers. Perfectly. So we want you to make a living, and we want you to become a great teacher.

So those are two goals. But then I gave them a third goal. I said, I want everyone involved.

Everyone at Diamond Mountain who wants to be involved, or any student who wants to be involved, it's part of our mission that you get to help, or that we will make sure, I will make sure that somehow you're involved. Okay? So I want to commit to that, you know, because I think it's a very noble thing to want to be involved, and we just have to get you involved somehow, some way that fits your personality, fits the way you are.

But that's a commitment from my side. I want everyone to be involved on some level who wants to be. And so that's the three goals.

For me, so nobody in here can think, oh, he doesn't want me or something like that. Everyone who wants to be involved, it's my life's work to get you involved. All right.

Okay. We better have snack. No, we're like short on time now.

He talks so long. Is there a snack? I don't know.

Yeah. Let's start. And Jason, you remind me about the other thing.

But I don't want to make, if they don't get a little class, they won't come back. And people like the lemons. Where are they?

Yeah, well, just like, you know, you asked me about DCI in Vermont or whatever. We'll work that out. So if you want to start a DCI San Pancho or Vallarta or Oslo or, I don't know any names of towns in Vermont.

You can, we'll work that out. We'll work on that. Yeah, okay.

Okay. Meaning, Lord Buddha, what distinguishes now Mahayana scripture from Hinayana scripture, in this context, is that Lord Buddha in the Mahayana scriptures taught an infinite number of different reasons why things are empty. Okay, why?

See, that's where we are now. Why? Because there's certain types of people in the world who can't reach their goals in any other way.

They want an infinite number of proofs for emptiness. They require it to reach full Buddhahood. To reach the highest Buddhahood, they need to hear hour after hour of different proofs for emptiness.

And they can't reach enlightenment any other way. If you give them the one or two versions of emptiness that are taught in the lower scriptures, they're not going to reach their goals. They need more proofs.

Yeah, yeah. There's a thing in the Abhidharma, okay? The first chapter of the Abhidharma.

Say, pung, kam, keche, sum. So, the first chapter of the Abhidharma is dedicated to a presentation of the five heaps, the twelve ayatanas, or gateways of sense, and the eighteen categories, right? These are three different ways of dividing existence, of understanding existence itself.

And then you, you know, you learn the five, and then you graduate to the twelve, and then you get to the eighteen, and you master them. And it's hard. To master Abhidharma is hard.

I've never taught Abhidharma extensively here. Maybe it's something we can do in Phoenix in 2015. But, which we will.

But, there's an interesting statement at the end of that process where they say, the eighteen was presented for the lowest capacity people, and the twelve was presented for the medium capacity people, and five was enough for the smart people, you know, for the really smart people. And, Sri Patabhi Joyce, I remember people used to ask him, you know, he gave his certification randomly, you had to keep going for many years to Mysore, and then one day he'd slap you on the back and say, okay, you're now a certified Level 1 teacher, you know, Series 1 teacher. And then I heard stories, and I think I saw people there.

I went there, and I stayed for a couple of days, and I watched some very frustrated people who looked like they had been coming back for twelve years, and he wouldn't certify them for Level 2, you know, Series 2. And they knew it backwards and forwards, they could do flips, they could do everything, you know. And somebody asked him, you know, Guruji, what the hell do you have to do to get certified in Series 2?

And he's like, Series 2, this is created for people who are too stupid to understand Series 1. You know? You know, like, you know what I mean?

So I keep them, they keep working, you know, finally I am giving them some certificate. You know, and it's like, so yeah, there could be an argument like that. I mean, from that logic you'd say those who need a thousand proofs of emptiness are not as sharp as those who got it after one, but that's not what they're saying here.

Okay. I heard that story. I also want to say, I mean, the primary function of the tours and all that is not to, is not to teach you guys.

Okay, it's not to teach you. And it's not, it's not, it's all like first grade stuff, you know. So I'll come back to Phoenix and I'll give you some sexy stuff, which is free, and just open to you guys, the more advanced students.

And then we'll do some open teachings there too, but I mean, we'll keep doing more and more obscure texts. And I'll do that for, you know, I'll do that for free, and you're all welcome to come to that. It's just that we can't have more teachers than retreatants.

And so don't think, it's not the kind of thing where you say, oh Geshe-la is going to teach something I never heard of to the Austrians on the first day they ever met him. You know? Okay.

But it is possible. Okay. One, two, three.

You also have to buy a suit, okay? Okay. Okay.

He sort of switched, he sort of did a switch on us. Why? He didn't say, look, people of the lower way, lesser way, they can see emptiness just with fewer presentations about the logic behind emptiness.

He didn't say that. He said something else. What?

He said something else. Say again? Yeah.

That's the point. You see? He said, hey, given that they're just going after nirvana, okay, all they want to do is remove their mental afflictions forever, they can have fewer presentations of the logic of emptiness.

Got it? He's added a new element, which I think you have to add, which sort of covers your question. Okay?

So yeah, they can get by on fewer proofs for emptiness, because all they're going to use their emptiness for is to get rid of their own mental afflictions, okay? All right? That's the implication.

One. Oh. I'm going to go up or down?

We just said, because that. Yeah, we're going to go up. It is so.

We said, oh, they can do with lesser reasonings. And then he said, he said, dharmadruk, right? And then we come back with, well, it is too so, which means we have to go up, okay?

Ready? One, two, three. Dha, tha, rang, de, le, chö, ki, dhag, me, pa, sel, wa, chha, we, chö, the, pa, chen, bo, tem, ma, yang, rik, pa, ni, che, su,ng, pe, shi, dham.

Dham. And that is so the case. Because as the auto-commentary puts it, I don't understand what they're saying.

But anyway, I'll translate it, and you let's talk about it. Oh, OK. I think he's not proving the last thing he said here.

Got it? He's proving something he said before. I don't think he's proving the immediately preceding statement.

Somebody said, he's just saying, look, it was fitting that he taught the Mahayana also. Yeah? I think he is.

He documented it in the lower school that I attended. Yeah. Is it Kangsakhi Dhamme?

So they filmed it. Yeah. That's teaching.

So. Yeah. So.

Yeah, you could say that. From the lower school's point of view. OK.

You could say that. Let's see where he goes to next, OK? One, two, three.

TENILE KASHIKALTE NYEN THUGYI THEG PA LEG YANG SHULA DAG MED PA TEN NA DE SE THEG PA CHEN PO DEN PA DUNG MED PA GYUR RO NYAM DU SEM PA THEG LUG THEG YANG DIT DAG RIG PA DANG DUNG DANG GYAO BA THOB SOG SHE SUNG DE CHEN. Oh, some very important vocabulary. Say, blup.

Blup. You've got to have that, blup, blup. It's like dropping something in hot oil, OK?

Blup. Blup. Kapse.

OK. It's already in the room. Yeah.

So in the box, it's New Year's last week or something. So my Tibetan friends always send me every year a box of Tibetan pastries, New Year pastries. So you have to know these two words are most important in Tibetan culture, because this is Tibetan Christmas.

I mean, this is their Christmas, OK? So on New Year's, Losar, you have to make kapse. So kapse is the one that looks like a bow tie, except you didn't see because we ate all of them before we got here.

And blup means bugs. And you take a hot oil, and then you take like a honey squirter thing, those bear things, but you fill it up with pastry? Batter.

And then you get it really hot, and then you stand away, and you squeeze the bear upside down. And then you go like this. It's like a crepe, but it's more complicated.

And you squeeze it, and then you go like this. And the bugs go out like this. And then it fries into this big round thing.

And if you break them, then your disciple gets to eat them. So that's why I used to eat a lot of bulut. But it's really fun to learn to make them, so we should do that sometime.

All right, but those are two important. If you don't know those two words, you can't really survive in Tibetan culture. Say it.

Kapse? Kapse. Bulut?

Bulut. OK. One may think to themselves.

OK, so he's just basically proving that the auto-commentary, which was written by Master Chanakirti, who wrote the root text, he himself said that, look, if you think that it was unnecessary for Lord Buddha to have taught the higher way just because he taught emptiness in the lower way, you're wrong. OK? So we can use that as a proof.

Mm, we're kind of out of time, but Lama Christi's not here yet. OK. One may think to themselves.

Next? One self? One self we can compromise.

Who said that? OK, I'll compromise. One self.

By the way, no Canadian can have kapse today. I forgot to mention that. You just have more ice than we do, OK?

I mean, it's not a big deal. It's not a big deal. And we did scare you, didn't we?

OK, what? Third? Oh, yeah.

OK. We'll do this one because it's funny. OK.

One, two, three. OK. I'm just going to do it verbally, OK?

Because technically we're out of overtime. Overtime, get it? OK.

Yeah? You're not supposed to be till 8.30. It's scheduled. Yeah.

You sure? Yeah.

[Speaker 2]
8.30. 8.30. It's scheduled.

[Speaker 1]
Are you sure?

[Speaker 2]
Yes.

[Speaker 1]
Oh, I'll go for another. Then in that case, I'll translate it. But we won't go all the way to 8.30 because I. I think it's something at 8. We'll compromise. OK.

OK. OK. Rikpa thaye pe go ne dzopa maten kyan.

Which means, even though we didn't present emptiness in the full, infinite ways that we did in Mahayana, we did teach emptiness fully. Got it? OK?

That's not so hard. I was hoping it would be more exciting. But you're too sharp.

OK? Did he teach emptiness fully in the lower way? Not in all the infinite forms.

No. No. Right.

But that isn't what you said yes to. You have to say, that's not what I said yes to. You just asked me, did he teach emptiness fully?

He did. Did he teach it fully in infinite forms? No.

OK? So you're right, but you don't know you're right. OK.

Which is dangerous. OK. Even though emptiness is not presented fully.

Nonetheless, it is presented, what? Fully. OK?

It's not like he taught half of the correct emptiness. Say again? I mean, there are half of us.

Yeah. That probably means that during the day, you still have mental afflictions and so on. OK.

Huh? At least I can sleep. Yeah.

Yeah, that's true. This is weird. OK, well, here we go.

One, two, three. De, ni, ne, she, pe, ri, pe, she, dan, kan, sa, hi, da, ni, po, de, so, pa, he, pe, she. Yeah, OK.

Um, does the lower way teach emptiness fully? Yes. Through fully explaining the infinite proofs for emptiness?

No. If it teaches emptiness fully, does it fully deny the gacca? Yes.

If it denies the gacca, does it necessarily deny the gacca with reference to things and with the people?

[Speaker 2]
No. You have to say yes.

[Speaker 1]
Yeah, you have to say yes. That's delicate. That's delicate.

Because the lower schools wouldn't say that. You know? If you deny a gacca, it's not necessarily to deny both of them.

You know what I mean? So what they're saying is that if you say that Lord Buddha taught emptiness fully in the scriptures of the lower way, then he must have fully denied a self-existence to things and to people. Got it?

OK. All right. One, two.

Oh, we just gave a reason for what we said. Are we going up or down? Up, because we're saying, we did it so.

OK, got it? One, two, three. Da-tha.

Rei-nei shei-pe. Dag-mei. Rei-dag-mei.

Tra-mo. Yong-su. Zop-pa.

Yin-bei. Hm. That is so the case.

Oh, I should type that. Because the lack of a self. which I've explained in this way, is a totally complete, subtle form of the lack of itself.

Got it? Meaning, if you reach subtle emptiness, if you can disprove the most subtle form of the gākjā, then you have disproved the self-existence to people and things. Got it?

And that's not what the lower schools would say. They have, say, dhagme, charak sum. They have gradations of emptiness, okay?

Which are not accepted in the highest way. Okay, we're going up or down? Up, okay?

Because one more proof, right? One, two, three. dhagme pa dzokpa gomba me te kham sum na chökpe nyo mongpo thab tsam shik ni yod do This is tricky.

I mean, I'll translate it, but I don't know about it. This is a little tricky. In the lower way, do they describe emptiness completely?

Yes. In the lower way, do they negate the gākjā completely? Yes.

Do they negate the gākjā in both its forms?

[Speaker 2]
Yes.

[Speaker 1]
Do they negate the most subtle form of the gākjā?

[Speaker 2]
Yes.

[Speaker 1]
Yeah. So, is their meditation complete? Is their emptiness meditation complete?

Yeah, not quite, it is. I don't know. I don't know.

So, I mean, to me, I would come back with, Oh, well, then with an incomplete meditation on emptiness, you can achieve nirvana. Got it? Okay.

Unless you define a complete meditation as going through infinite forms of reasoning. Okay. Got it?

Nobody gets it. Everyone's asleep.

[Speaker 2]
There's nothing to say that this seems to contradict that. He's actually offering this as proof of the meditation. Say again?

It's strange that he's saying this because it seems to contradict. It seems to contradict what he was trying to say. But he's actually offering this as proof of what he was trying to say.

[Speaker 1]
I know. It seems wrong, right?

[Speaker 2]
Carbon mistake?

[Speaker 1]
It's tempting to say carbon mistake. Any time you catch a carbon mistake, you say carbon mistake. What about the second part here?

[Speaker 2]
Geshe-la?

[Speaker 1]
Yeah.

[Speaker 2]
Would the maingak here almost, or what it's implying, be that this method does eliminate mental affliction, but doesn't have something to do with omniscience?

[Speaker 1]
Yeah, it seems to be saying that. They do realize emptiness completely, which means they have negated the most sour form of self-existence, but still their meditation is not complete, because all it can do for them is to listen to their body. It seems to be saying that.

It seems to be saying that. I want to ask you one more thing. Just for, especially for the new people, because I remember the first class I went into in Darmstadt in 1973, and I didn't know what the hell they were talking about.

And everyone was really interested, and they were debating, and I was like, you know, I felt so left out. I remember feeling really left out. Everybody else here was going on, but I just got off the bus and walked across, this really bad bus from the Santa, and realized, like, I'll never make it here, you know.

I have no idea what anyone's talking about, you know. So I kind of want to do a wrap-up for people, okay? Why is it?

Well, first of all, what's a Gantan? Who can tell you what a Gantan is? Yes, you think that emptiness is empty, no?

You think that emptiness is empty. So the big debate here is, did lower school people, did really people of lesser capacity, grasp what emptiness is empty of? Do they understand what's not there?

Do they really understand what's not there? So, and we said, yes, they did fully. But what does it mean, what's not there?

And what does it mean to divide it into things and people? You see, so let's go to people first, okay? What's the Geshe Michael who's not there?

You see, what's the object denied as far as Geshe... Say Geshe Michael's meditating, and he wants to meditate on the emptiness of Geshe Michael, which is the most powerful kind of emptiness you can meditate on, okay? Because in the end, it's important that you recognize your own emptiness, right?

So what is it about Geshe Michael that was never there, that I always thought was there, that if I saw it wasn't there, I'd be a lot happier? Put it in plain English. I mean, Geshe Michael wanted some of that cheesecake.

Where's that cheesecake? Is it all gone yet? Well, you're supposed to share it, and you're supposed to save me a major piece.

Did you share it? There's no cheesecake there, I'm telling you. Yeah, okay, well anyway.

So Geshe Michael's talking all this class, but he didn't forget the cheesecake, although he forgot the text. And so he's looking at the cheesecake that Ani Palma gave us. There's probably not enough for anybody anyway.

And he wants cheesecake. So there's a Geshe Michael. Well, that's a little tricky, but let's just put it this way.

There's a Geshe Michael who thinks that if he doesn't remind Ningbo to save a piece, he's not going to get a piece. Okay? Right?

Okay? I'm going to go to things, okay? I'll just go straight to things.

There's some cheesecake in that box that Geshe Michael won't get unless he reminds Ningbo to cut him a piece before he shares it. Okay? Got it?

There's a piece of cheesecake in that box that Geshe Michael won't get unless he reminds Ningbo to take some out before he hands it around. Okay? Correct or not?

That's the Gakja. That's what emptiness is empty of. Because there never was a piece of cake like that, and there never will be a piece of cake like that, and there ain't a piece of cake like that now.

Why? Yeah, I don't get cake. I don't assure myself cheesecake by denying it to others.

I assure myself cheesecake by sharing it, you see? So the cheesecake in the box that I protect by reminding him to save me a piece, it's ontological status. Okay?

I mean, it's is-ness. The degree that it exists is zero. There never was a piece of cake like that.

There could not be a piece of cake like that because there was never a piece of cheesecake in the world that was obtained by any greedy Geshe who tried to get the piece for himself or tried to assure the piece for himself. That piece of cheesecake never existed, never could exist, never will exist. There is no such cheesecake.

The only cheesecake that this Geshe can ever get is the piece that's left over when he shared with everybody else. You see? Because it's created by karma.

The only way to get cheesecake is to share it. So that's what emptiness is empty of. In the box, that's what emptiness is empty of.

Got it? There isn't any cheesecake in there that I can obtain by denying it to you. Okay?

I have to be generous. I don't have a choice. Why?

Because I like cheesecake. Okay? So I don't have a choice.

I have to be generous. I'm not generous because I'm nice, I'm generous because I like cheesecake. Okay?

It's true. I mean, if everyone did that, the world would be at peace. Okay?

All right, next. Next. How do you say that?

So there's a Geshe Michael who didn't get cheesecake or who's not going to get cheesecake because now he has to share it. He's in a jam now. There's a Geshe Michael who's not going to get cheesecake.

Is there a Geshe Michael who wasn't fast enough to tell Ningbo to put aside a piece of cheesecake? Right. So the Geshe Michael who was a fool because he gave away the cheesecake or he didn't, what do you call it, corner his piece before they let it out.

The Geshe Michael who's dumb because he didn't move fast enough to get his cheesecake doesn't exist. There is no such Geshe Michael. Okay?

To give away cheesecake can only be smart. Okay? So a Geshe Michael who's stupid because he didn't tell Ningbo in advance to get his cheesecake but who rather shared the cheesecake with the whole class knowing he probably wouldn't get a piece, that one doesn't exist.

Got it? The Geshe Michael, so that's the emptiness of Geshe Michael, emptiness of people, and that's the emptiness of things, the cheesecake I'm dealing with. So I'm, there's a me who's not here right now and that's the one who is stupid by sharing.

Okay? The Geshe Michael who is stupid because he shares is not standing here. Got it?

And the cake that he got because he stalled Ningbo from handing it out just now doesn't exist either. Got it? There's no such cheesecake in the box.

If I get any cheesecake tonight after all this, it's going to be because I shared it in the past. Okay? Got it?

Does that cheesecake exist in the box? So does Buddhism say nothing exists? No, we say cheesecake exists.

Is it wrong for me to want the cheesecake? That's another question. You know?

This is a different question, but I think it's important. Is it wrong for Geshe Michael to enjoy cheesecake and hope that he gets some cheesecake? It's not wrong.

I mean, look at the pictures of paradise. They don't look like they didn't get any cheesecake today. You know?

Look at that. You know, they're all smiling and they're like, you know. I mean, the goal is not to deprive yourself of something that you enjoy and it's not wrong to enjoy something or to want something.

There's nothing wrong with that. I would say there's not even anything wrong with wanting a lot of stuff, like having high expectations out of life. You know, I want to be, I want to look good, I want to be healthy, I want to have the most beautiful girlfriend in the world.

I want, you know, all these other things. I think that's perfectly, there's nothing wrong with that. I mean, isn't that just about the description of paradise?

Or do you get to a paradise where there's no girlfriends and you have warts on your face and you're kind of chubby and you're getting old and nothing's going right for you. I mean, and you're just supposed to be, have equanimity about it. You know what I mean?

Or is paradise a place where you got everything you wanted? So I would say even wanting everything that you could ever want, there's nothing wrong with that. What's wrong is to go about it the wrong way.

Right? What's wrong is to go about it the wrong way. You get what you want by providing it to someone else first.

That's all. And I told you, and I'll tell you again, I was in, what, Vietnam? They've already learned the Heart Sutra.

They know the mantra. I handed out malas to everybody. You know, in Asia they actually respect you, you know, and, you know, they take it respectfully and they treasure it, you know, and you hand out the rosaries and everyone's like, oh, Geshe-la gave me a rosary, you know, and then you say, okay, I'm going to teach you the mantra.

And they're like, oh, he's going to teach us the Heart Sutra mantra. And I said, okay, I'm going to teach you the main mantra now. And I said, whatever I want, I will provide to someone else first.

And then they're like, well, are you going to tell us the mantra yet? I said, that is the mantra. Got it?

Okay. So, you can have anything you want, provide it to someone else first. Get it correctly.

Then you can have cheesecake. And if you did it the right way, the calories probably wouldn't affect you. Okay?

Seriously. I'm serious. I'm serious.

Okay, one last thing. What is that? Oh, so Friday we're going to assign, you're going to start working with your teams, okay?

So, like, if you're on the Eastern Europe team or you're on the Latin America team, then you will start working on Friday with your team leader, even though it's a year out or six months out. Because what happens with an overseas program, you saw the video, you know? And oh, it looks so fun, you know?

Everybody's up there. Alicia's up there explaining the world to a thousand people. Right?

Where is she? So, she's up there explaining reality to a thousand people. And you're like, that's so cool, I want to go.

Someone rented the place. Someone made the posters, you know? Somebody went out looking for people to come to the talk.

You know, somebody had to put down a lot of money for the airfares, you know? Like, this whole thing, the ten minutes of glory up there for Alicia took about ten months of work by a lot of other people. So, we have to start now.

So, if you're on a team already, please come on Friday and you'll start working with your team for your primary tour. And if you were on the category of we didn't know what you wanted, or we didn't fill out your thing, or we weren't sure, or if you are interested now and you weren't interested before and you didn't fill out anything, just talk to us now. Or Lama Aura, right?

Or, yes, Diamond Cutter Institute? Right? Can they complete an application online if they left something out?

They should just redo it. Or if you want to help, or you want to be involved in a tour, you don't have to have a lot of courses under your belt, okay? We'll involve you, in a way.

You don't have to think, oh, I'm already teaching, or I already have 50 students, or like that. Part of the reason of the tour is to teach you to be a teacher. So, you know, we had people on the tour, they saw in the video Alicia giving a very beautiful talk in, was it Singapore?

A stunning talk in Singapore. And I asked her, well, how many ACI courses have you finished? She said, two.

Or something like that. So, you know, you can still help out if you want. Diamond Cutter Institute, fill out an application form, and then we'll talk.

[Speaker 2]
Okay?

[Speaker 1]
Yeah. Say again? Oh, where are you going to meet your teams, or how are you going to meet your teams?

We'll go over it again on Friday. Oh, I'm sorry. So it's going to be a week from Friday.

It's going to be a week from Friday. I'm sorry. Yeah.

Okay. It'll be a week from Friday. So you have time to actually apply online, and then we can get you into a team by the following Friday.

Okay? Okay, thanks for business class. Let's do them.

Thank you. It's fun. The purpose of the class is to get you out to teach.

The purpose of training you is to take you and stick you up in front of a thousand people in Taiwan and help somebody. Got it? We weren't just having fun here.

We had a master plan for you, although you didn't know it. Okay. Anitama, are you going to do this thing?

Sajib. Sajib. So like you're doing this mandala, right?

Sajibuki. You're praying that the world becomes an enlightened world. And, you know, so that's what the tours are all about.

I would rather have you go on a tour than offer me these little finger things because this is what it means. The tour is what this means, you see? I would rather have you come make the world into a perfect mandala than just repeat this a thousand times.

To be on one tour and to stub your toe and to break something on stage is better than a thousand mandalas. Got it? Okay.