Ник Лашо — Книга 2: Ратнамала, занятие 12

[Speaker 1]
Hey, well, start thinking of questions, okay? And then one will bring about the next and they'll just keep rolling. Hi, Jasmine, good morning.

Cause I am ready when you are. And oh, and by the way, feel free to turn your camera on. You don't have to be shy.

It's nice for me to feel like I'm here with a bunch of people rather than by myself in my garage, trying to be quiet to not wake the baby. And if she does wake up, I might have to go run out and grab her and then continue. But as some of you know, my wife just had a surgery recently.

So I'm trying, anyway, it's early morning here. So here's a question. How to prove there is no pen in the room before I entered the room, not even the long sticks shape.

Well, I think this is a question of, it's a good question and it might take a minute, but let's try. Okay, how to prove there is no pen in the room before I enter the room. Can you guys hear me okay?

Okay, I'll try to talk slow. So when we prove that there's no pen or chew toy, how do we do it? We say, because a dog doesn't see a pen, right?

A dog does not see this thing as a pen. A dog only sees it as like a stick to chew on. And likewise, it's not really a chew toy because the human sees a pen.

So the labels are coming out of the beholder of the person looking at it. And then this is a good question. How can we prove that there's, when you talk about the pen thing, regarding the dog and the person, we tend to explain it in a way that sounds like there, yeah, there's no pen.

Yeah, there's no chew toy, but there really is a long stick, you know? And then the human calls this stick a pen and the dog calls this long stick a chew toy. And this question is different because we've heard, you know, Geshe Michael teach that, yes, even the stick itself is not real.

It's a product of a label. So we'll just take the same logic that we were using for the pen, but take it a little bit further. So it seems like in our minds there's a thing sitting on the table.

And for us, that's a pen, but it seems like there really is something there. But it's the stick itself, like what is a stick? It's just another label, right?

Like a human, maybe a human and a dog both share the seeds to label that tube or stick, right? To say that it's there, but it's also a label. Like the idea that there's something sitting on a table that's, let's say it's black and smooth and round, like a pen.

Those are all labels, black, smooth, round, long, pointy. Those are all labels that somebody with a certain kind of sense, this is my way of explaining it, okay? Somebody with certain kinds of sense tools like eyes and fingers, they're gonna be able to apply those qualities to that stick or to that thing.

But you have to try to step outside your normal mind's way of thinking about it. If there were a being whose eyes were more sensitive than yours, like right now my eyes are a certain level of sensitivity. I see light from the electromagnetic spectrum bounce off this thing.

And then I see the reflection of this piece of plastic coming back to my eyes and I can feel it plasticky. And I see it black and smooth. And because my eyes are a certain level of sensitivity, this is what I see.

If my eyes were more sensitive, like maybe like a scanning tunneling microscope, do you know what that is? It's a very strong kind of microscope that can see electrons, individual electrons. So when a scanning tunneling microscope looks in this direction, it sees mostly empty space with some electrons appearing and disappearing in the cloud of probability.

It's one way to describe it. But the point is the label black stick doesn't apply, sorry, I don't have a pen here, but let's pretend this is something that looks like a pen. The label black stick is also a product of the abilities of my senses.

And a human and a dog happen to have the same sense power of sight and similar visible range. But if our eyes were stronger, if a being just happened to have much stronger eyes, they wouldn't see a black stick here at all. You know, they might not see anything there at all, or they might see something that we can't even imagine.

So the point is that our senses are tuned to a certain frequency where we have similar perceptions. So that's why it makes it seem like there really is a black stick out there, but there isn't really one out there. I mean, you can even think of like certain kinds of insects or whatever, like for them, no black stick would appear.

Maybe something would appear, maybe nothing would appear at all. So it's completely, you can break it down as far, you can break it down infinitely, and you have to do this on your own. I can't do it for you, but think about what I just said.

And then you can break it down infinitely, and you realize that every perception depends on the observer. And we completely, because it depends on the equipment the observer is using to even begin to call it anything. So your mind really wants to hold on to, yeah, but there is something there.

You know, there is, but if you keep breaking it down, whatever you want to call it, whatever you want to name it, it's going to be something that's dependent upon the sense perception of the observer. And you'll never find something that's not dependent upon the sense perception of the observer. And that's, it's powerful.

And also modern science is totally catching up to this. This is not just a Buddhist idea anymore. Physics, you know, advanced modern physics is catching up.

So I like to study it from a scientific perspective as well, because it makes sense to me, because that's my cultural background, I guess. I hope that helps answer your question. So you have to think about it.

Try to find something that's not dependent. Try to find something that you could call something. I can try to name something that for it to be what it is, doesn't depend on the observer.

Because I would say that even to call something a physical thing depends upon an observer possessing certain sense powers. You know, to say that there's something touchable here, it depends upon an observer with certain kind of sense powers to label that, to find that, and then call it something. It's pretty deep.

It just means that whatever you think is really, really out there, it couldn't be out there without a mind to observe it, like certain sense powers to observe it, and then a mind to label it as being something. Without a mind to label it as being something, there couldn't be anything there. And it really seems like there could be.

But anything that we think of as being a thing is something that our mind would have to have labeled being that. And this is really one of the harder points about trying to understand emptiness, because there's something in our mind that I think rejects this idea. Like, how could there not be something out there?

There has to be something, because why do I see a stick here and not right here and right here? Whoa. Oh, I'm sorry about that.

I thought we got kicked off the call. I got, it just did something to me. Okay, let me look at the next question.

And if you guys wanna ask more about that, that's cool. So Isabel says, if everything is coming from me, I'm the source, others are only blank screens, then the projections should be the same. Why can I see some weakness on A while not on others?

Why this imprint is only working on some people? Well, I mean, this is kind of, you gotta study like the courses here, because it's just, I don't know if there's one answer for this. It seems, you know, in our observation of what's happening here in this world, that karma, when we create karma, like when you do anything at all, like you say something, you think something, or you do something, you know, you have actions of body, speech, and mind, you create different kinds of potentials, which you'll experience in your life or in future lives, according to these books.

And so like when, you know, when you have, even when you have a neutral thought about something that's also planting seeds in your mind, so then apparently, rather than projecting only one thing at a time, all these different seeds that are in your mind ripen to create things like a room or a computer or, you know, a nose. I don't know, like the seeds just ripen to create different things. Theoretically, your mind only can focus on one thing at a time.

So it may be the case that you are only projecting one thing at a time, but it's happening so fast that it seems like different projections are happening at the same time. But why, I mean, I'm not sure, I'm not sure I understand the question properly, but I think you're saying, why do people appear different from one another? You know, why do I appear different from these glasses?

I mean, just because you have millions of seeds in your mind. So you have the countless seeds, karmic potentials, and those potentials are fulfilled by different kinds of people or different things that you see. So if you've been mean in the past, but you've also been kind in the past, you will find in your world that some people are nice to you and some people are unkind.

And perhaps when we reach the level of, you know, being a Buddha or something like that, I don't know, I'm not gonna try to say what a Buddha experiences, I really don't know. But when we reach the level of being enlightened, then perhaps things will be more similar in the sense that everything will bring us total happiness. But I don't know, I think it's the nature of seeds that just project one type of person or one type of thing that things appear in a variety because we do different kinds of actions.

And I also think it would be boring, but that's not a reason. Was that what you were asking, Isabel? And you don't have to type, you can talk, yeah.

[Speaker 2]
Thank you, Nick. Thank you for the answer, it helps in a way. Yeah, I heard there's a saying about this cause, like the reason why you got this result, there's a formula, it's cause plus condition equals result.

So there is someone answer from this point of view that, okay, the cause is the same, which is me, but the condition, which is outside, is different. So if cause plus condition equals result, because the condition is different and then result is different.

[Speaker 1]
Is this correct in your understanding? That's a very Abhidharma-like explanation, like a lower school, it's a good explanation. And I think it's true, but I think that Geshe Michael would be mad at me if I didn't say, and I agree with what he's saying, when we break it all down, the conditions are also coming from our seeds.

Yes. So at the end of the day, if you really wanna try to be a philosopher and try to examine why things work a certain way, we would have to say that it all depends upon the seeds that we've planted in our mind. And I think luckily we have seeds for a variety to appear in our world.

We have seeds for different things to ripen. And we have seeds for conditions to be present in our world that would make different things happen. But the idea that there's karma, the idea that there's like one thing is karma and then another thing is the outer world, they accept that in the Abhidharma school, but not so much in the higher schools.

In the higher schools, it's all depending, even the outer world and the outer conditions, as we were just talking about, right? But it's depending on the observer to be what it is. So I was talking about proving emptiness.

So I was talking about it depending on the observer. And then Buddhism says that the reason that you see this thing as a pen or whatever, or glasses in this case, is because of the seeds in your mind. And we don't have a logical proof of why it's coming from seeds or to prove that it's coming from seeds, not in the same way that we can prove emptiness.

But yeah, I mean, the higher schools, the answer to your question is that the higher schools would say that all of these conditions are also coming from seeds. It's all coming from seeds. And there are beings like in the formless realm.

There are states in the formless realm where you're just born and you have no body and you have nothing. There really is no variety of experience. It's all just this happy kind of meditation.

That's what it says in the Lamrim. Like you're born, you're like, I exist. And then you just kind of like ride this meditation out for however many hundreds of years until you die.

Like there is no variety of experience for some kinds of beings. They just have a very like unitary, I don't know how to put it. They have a very bland, single experience.

[Speaker 2]
Can I follow the question related to your answer or shall we give the opportunity to others?

[Speaker 1]
Okay, let's do it. Yeah, if it takes too long, then I'll switch to somebody else's question, but go ahead.

[Speaker 2]
I'm okay to, I just to give you the question and then you could decide when will be a good time to answer or give other opportunity. So that comes up another question, which is you mentioned even the cause, even the conditions coming from our seeds. So at the end, everything's coming from our seeds.

So that means for one, this moment, whatever comes, it come from our seed. But our reaction, like how we react on that, doesn't that also coming from our seeds?

[Speaker 1]
Yeah, yeah, that's a good question. So yeah, I'll talk about that for a second. That's really good.

And I'll do my best. Obviously I don't fully, this is a tough point, but I like to talk about it. Yeah, our experience of the world is coming from our seeds.

So the people and the things in our world are coming from the potentials that we planted with our past actions of body, speech, and mind. And your question is, isn't our reaction to those things also coming from the seeds that we planted? And yeah, yeah, they are.

But so then the next logical question is, where does free will play a part and how is it possible that we could ever get out of sansara? Like if we're just conditioned to react in a certain way based on having done it billions of times in the past, how can we ever get free, right? I mean, that's to me the logical question.

And I think that the answer is complicated. And first of all, it's hard to get free because of that. I think like part of the reason that we are stuck, and we have to go through, part of the reason why it's very, very, very difficult to get free from sansara is because of our responses being conditioned by our karma.

And so in a way it's impossible, but it is possible. And how does that happen? I think that there is, and this is something that we don't totally understand, but there's some force within us where we can make progress.

Like we have some power, especially when we start to gain understanding about how the world exists. And we start to act more in accordance with the idea of karma. We start to act more in line with that understanding rather than thinking of ourselves as separate.

There's some power behind that. And then little by little, you can start to make progress. You can start to change.

I think you basically through practice with baby steps at first, you start to change your habitual reactions because one of the results of karma is the habit. So like if I lie all the time, then I have the habit of lying and then my reaction is gonna be to lie. This is just an example of what you're talking about.

If I'm in trouble, if I project a situation where I'm in trouble, then again, I will project myself lying to get out of trouble, for example. But then if I start to understand this idea of karma and emptiness and cause and effect, I will stop lying. Like once I will be able to like lie less.

A little bit, little bit, start to change those habits little by little. And then you make new karma and new habits to have a different reaction to the world. And that's why it's like step-by-step.

If you study Master Shantideva's guide to the Bodhisattva's way of life, he describes over and over again. He says, how do we change this habit? Step-by-step, just little by little practice.

He's talking about responding to people with anger because on the chapter on patience or the chapter on not getting angry, he says, look, it's hard. But little by little, you refrain from getting angry for a few seconds. And then the next time you refrain for 10 seconds and with an understanding of emptiness that you would just be planting more seeds and you start to condition your mind to a new kind of response.

So effort plays a role, is the short answer to your question. Free will and effort do play a role to changing your karmic tendencies or to changing your habitual tendencies. And so that's why meditating is so helpful too, because when you meditate, you can kind of slow your mind down and maybe you give yourself a chance to catch your habits before you react.

It makes it a little easier to be mindful of your actions and what you say and what you think. So little by little, we can change. It's a really good question.

And it's hard. Somebody asked if I could put the links to the recordings of the classes. I did put a link to the spreadsheet with the recordings of the classes, okay?

That was Gina. So Gina, it's in the chat, okay. And then Roxanna says, what if all the pens in the world are pen-ness?

What if you get into car-ness and drive home? Could you share with us your understanding of that? Yeah, okay.

These questions are awesome. They're like very abstract and they're just like conversation starters. Because I don't have answers for any of this stuff.

All I can do is talk about it. Am I doing okay, translators? Olga, Catherine?

[Speaker 3]
Nick, could you slow down a little bit while we have time to read the question? Or you just mention which questions slowly so that I, like translators, we have time to read and to translate that.

[Speaker 1]
Okay. So the question now is says, Geshe-la, it's from Roxanna. Geshe-la mentioned during a course, what if all the pens in the world are pen-ness?

What if you get into car-ness and drive home? Could you share with us your understanding of that? Yeah, I mean, I'll do my best.

I think it's an interesting question. Pen-ness means that there's nothing that's pen. I wish I had a pen.

Pen-ness means that there's nothing glasses about these glasses by themselves. There is glasses-ness. I'll put them on so you can see them.

There is glasses-ness, but it's coming from my mind. So glasses-ness just means the quality of being glasses. And it is coming from my mind.

It's coming from your mind. It's coming from all of our seeds. There is no quality of being glasses that's out there.

And as we did earlier in this Q&A, we see that there's no quality of being anything without the seeds in our mind giving that quality to the thing, including the black plastic here. That's all, that quality is all coming from the seeds in our mind. That said, there is no, this is what emptiness means, okay?

There is no other way that things exist. So if we're talking about a car, the car-ness definitely, or the car-ness indeed comes from the seeds in our mind. The quality of being a thing that could take you from one place to another place is ripening from the seeds in your mind.

And that's the only way that something like that could exist. So that's the only way, that's the only way you can get into a car and drive home. So the way, I'll try explaining this in a way that was impactful for me.

I was early in my dharma studies. I was in a class with Geshe Michael and some other teachers. And they were emphasizing how when you're walking toward a door, it seems like you are getting closer to the door.

It seems like you're moving through space and you're getting closer to a door. But another way of looking at it is pictures are ripening from seeds in your mind. And it seems like you have this body that's over here and there's a door over there and you're getting closer to it.

That's what the pictures are showing you. Where another way of looking at it is a picture of the door comes and then the next picture comes and it's a little closer. And then the next picture comes and it's a little closer.

And it gives the impression of movement toward a door. But it's really like a movie is playing that's creating a body and a door and they can get closer to each other. But it's not happening in any other way than just images arising out of karmic seeds in your mind.

And when I heard that, I was like, that was the first time I was like, whoa. Like when I got into this Dharma, Buddhist Dharma, I was like, whoa. And I turned to somebody who I knew at the class.

I was like, it's like the Matrix, man, like the movie. And he was like, yeah. But it's the first time something clicked for me.

It was really special. And at the end of that class, I had never met Geshe Michael or I didn't know anybody. I was in this room with like 200 people and they all seemed like these very pure, like amazing, beautiful people.

And I felt like this weird kind of out of place, like dirty dude, like who didn't belong. And then like at the end of the class, Geshe Michael came over and like reached over a bunch of people and like gave me something in my hand. And I was like, whoa, it was very cool.

So I was like, yeah, you know, something weird, something different is going on here. And that teaching in particular, helps me to open my mind to the fact that something different is happening in this world. And maybe it's hard to really put into words, but that idea of different images popping out of seeds, giving you this impression almost like a movie of a body around you changing.

Somehow that's coming from seeds in your mind. And on some other level, you know, it's not real in the way that we think it is. All right, I'm gonna keep going.

That was a cool question. Thank you for asking. Dear Nick, thank you very much.

In ACI system, there are many amazing teachers. How to understand or how to recognize the teacher for the secret way? This is a really important question.

And I'll try to give you a good answer. Uh-huh, the teacher. I guess on some level, you know, developing a personal relationship with someone who knows how to share this path with you is fundamental.

And it's like one of the most crucially important things to practicing, especially the secret way. And because the secret way is all about how you relate with somebody else. So I'll tell you a little bit about the secret way for those of you who don't understand or know what it is.

And I'll just give one particular idea of mine. So in Buddhism in general, we're trying to get to a paradise. You know, we're trying to turn the world that we're experiencing now into a perfect world where we experience only happiness all the time.

And a big part of the secret way is like kind of interacting with the world as if that were already the case. You know, trying, because the world does have some purity and we understand, if we understand emptiness, we understand that the potential of the world to exist as a paradise is there, the potential is there. And it depends upon our seeds.

So a quick way to make powerful seeds, to see the world as perfect is to kind of envision that perfect world in your daily interactions with people. And, you know, there's little practices that we can do to help us envision this perfect world as we go through our day-to-day lives. You know, there's different practices we can do that's gonna help manifest that world and plant really powerful seeds that will bring this paradise world about quickly.

And that's the whole point. And so I think that you're the teacher, the one who can share this with you is somebody who you're willing to practice seeing as somebody who already reached that goal. And it really depends on you being willing to put faith in that person.

So a lot of trust that they're trying to help you no matter what they do and no matter how they appear to you. Because, you know, probably, you know, at least me and most of us seem to still have seeds to see other people in this world as being imperfect. It's rare that, you know, as the closer you get to somebody, usually the more flaws you see in that person, you know, unless it's like your child or something.

But even then, like probably, I mean, I have a daughter, she's perfect, but maybe when she's a teenager, it's gonna be harder. I don't know. So anyway, my point is it's hard to maintain that vision and it does require a leap and it requires trust.

So I think I would say with respect to the secret teachings, yes, it's really important that we try to practice the secret teachings as soon as possible because we wanna try to, because if we have bodhicitta, if we have a mind that aspires to achieving enlightenment so that we can help everybody, then it's really important to do those practices that can help us to get enlightened quickly. And I encourage everyone to, you know, be sure that you feel, you know, like you're ready to put trust in this person to guide you that way because, you know, you're probably gonna see stuff that's disagreeable to you at some point or other, and you have to be willing to be like confident in yourself and strong enough in yourself, have a strong enough self-esteem to be like, okay, you know, I'm seeing that for a reason. I planted those seeds.

You know, you gotta be strong enough in your mind to be able to say, okay, I planted those seeds. I wanna clean those seeds. You know, this is a teaching for me.

This is a teaching for me to learn something. But doing that can be really dangerous because if you have any tendency toward low self-esteem, it's easy to turn that around and you're like, oh, I'm bad. That's why I'm seeing this, or I'm stupid, or I'm just, you know, I'm a bad person.

Like many people in the modern hurt your Dharma practice that can make you run away from practicing. So it's important to be ready, you know, to have a very strong commitment to the path, like very, very strong renunciation and bodhicitta kind of deep in your heart. And then a trust of the person who you would choose.

And they should probably be a pretty nice person. And you wanna find somebody who knows the path so that they can teach you. But at the same time, you know, if we have good enough seeds, our teacher can be anybody, you know, somebody who's special to us, our partner, our friend, or our dog, probably not the dog, but I've heard of that happening, our child.

Because in the end, you know, at the end of the day, we're going to see that everybody is the teacher and everything is the teacher. You know, we kind of start with one person. You start by choosing somebody and kind of forcing it a little bit.

But that's to plant the seeds that you're gonna see it more and more from others. So you don't have to worry too much about finding how to recognize it in the teacher. I mean, it's good if you're thinking about it.

You don't have to, my belief is that you don't have to worry about it too much. Like they'll come, you know, like just be really, really kind to people, help people, you know, share whatever Dharma, you know, with people who want it. But mostly just be really sweet and kind and keep working on making yourself patient and kind and stop yelling at people as much as you can.

And the teacher will be there. You don't really have to worry too much. Just practice, you know, do your meditation, do your practices, yoga or whatever you like.

And I think they'll show up. That's their job. You know, they want to be there for you.

For me, like my low self-esteem is always like, no, nobody wants to teach you. You know, like you gotta go beg for it. And sometimes that's true.

You have to beg. But the truth is the teacher actually does want to help you reach enlightenment as soon as possible. So it's just a matter of you being ready and believing in yourself is a really big part of that.

Being ready is important. So yeah, I encourage you to remember how amazing you are for practicing this stuff and for thinking about these ideas. Like that's incredible.

You know, you guys just for showing up here and asking these questions, that's amazing. And it makes you special in the sense that you're doing something for the sake of helping others. You're trying to get yourself free from pain so that you can help others be the same way.

And that's special. Like most people are just trying to get a few more dollars so that they can, you know, get a new iPhone or whatever. I think I'm going to get mine today.

No, I'm just kidding. You guys have any more questions? We have more time.

It reminds me of Arya Sangha story. Yeah, I think it's like that. These stories are really helpful because I think it is like that.

You just practice, you know, you just make yourself sweet. You just make yourself sweet. And then all the teachings you ever need will appear.

And worrying about anything else is not really going to help you. Like worrying about like, oh, what can I do to learn faster? Or, you know, anything that is making you stressed out around your Dharma practice is just you bringing your own normal human neurotic tendencies to the Dharma.

A very famous philosopher, Alan Watts, says, you know, you getting enlightened. Like he says that when people get enlightened, they realized that it's not really because of some effort on their part. You know, they just got lucky.

You know, like something special just happened. I think personally, I think the truth is like somewhere in between, you know, like, of course you need to make the effort to get to the point where you effortlessly achieve enlightenment and realize that your achievement never really depended upon your effort. If that makes any sense.

You make the effort to realize that your effort never mattered. Something like that. And I think that the best way we can practice is to not worry too much about it.

Like, don't stress, you know, just do your best every moment and especially do your best to be kind. And it's gonna bring us to that point. If when I die, what happens to the projections of other people?

Do they continue living on earth? I don't know. That's hard.

Yeah, it seems to imply that we have to be careful not to slip into a view of solipsism where we think that we somehow are the only person who exists. And this is complicated stuff like to think about. Yeah, everybody's coming from us, but it would appear that we are also coming from them.

Like, we're all projecting each other equally. It would appear that there are separate mindstreams experiencing the universe individually. So like for whatever reason, thank you, Isabelle, for whatever reason, the universe seems to be split into multiple consciousnesses experiencing itself rather than one.

So it would seem that other consciousnesses will continue to experience the world. Hey, Edmund. It would seem that other consciousnesses will continue to experience the world after you die.

But, and also when you die, your consciousness continues to experience the world. Whether it's on earth, you know, that's hard to say. I think that we may all be born on other planets together.

You know, we may project other planets together or separately. I don't know, that's all I got for that. The teachings imply, and it would seem that different mindstreams are equally powerful and equally valid.

How to plant totally pure unstained seeds? If only I knew the answer to that question. I mean, the books talk about it a lot.

It seems like when you have a really genuine desire to achieve enlightenment, some of the things you do start to become less dirty. Like when you have, when you're doing things, a lot of, Geshe Michael says 90% of the power of a karmic seed is your motivation. And I think, you know, so setting your motivation, setting your motivation is gonna help you to plant more pure seeds, totally pure unstained seed.

I don't know if you plant those until you have this experience that Geshe Michael refers to as the direct perception of emptiness. I don't know. I don't know, that might be the first pure unstained seed.

I'm not sure. Maybe there's some you plant before that. I would just say, if we focus, if our motivation to achieve enlightenment becomes so powerful and strong that we're doing things out of that motivation, and especially if our motivation to achieve enlightenment for the sake of bringing everyone in the universe to enlightenment, to be totally happy all the time, if we're doing things with that motivation, I would say then we're either planting perfectly unstained seeds or very close if we're doing it also with a powerful understanding of emptiness.

So the answer is, you know, think about emptiness, you know, come to Mixed Nuts classes, then have a motivation to help other people reach enlightenment and for yourself to reach enlightenment and then do nice things, do good things. And then that's how to do it. Yeah, I don't, because I'm not saying like, if you have a motivation to help other people get enlightened and then you like punch somebody in the face, then it's pure.

I'm not saying that. You know, humans can kid themselves. You know, sometimes we think we're doing things with a good motivation, but it's mixed.

But just keep practicing, getting renunciation, getting bodhichitta and understanding emptiness. That's the three principle path. So if you didn't do ACI one yet, you know, learn about that course, do that course and learn about the ideas in the course and then get those motivations and understanding in your heart.

And then you're gonna come very close or maybe you will plant perfect unstained seeds. Five more minutes. Let me look at these next two questions.

The sutra mentioned about where Maitreya will be born. No, I don't know. Not that I'm aware of.

Oh, Buddha will go to a place where the most stubborn skeptic. Yeah, I mean, we often talk about, you know. Okay, Alaya, I don't understand.

Okay, okay. But I heard you say something about Buddha and Maitreya. Oh yeah.

So Maitreya, are you translating the question? Mila is Maitreya and the Buddha is Buddha.

[Speaker 3]
Yeah, yeah, yeah. So her question is, she want to know where Buddha will go to when the future Buddha Maitreya just came to this world.

[Speaker 1]
Yeah.

[Speaker 3]
Where Buddha will go to.

[Speaker 1]
I understand that. Yeah, I understand the question. So Buddha will go to you when your seeds are sufficiently good.

That's it. That's the answer. Yeah.

So you have to make really good, just keep making really good seeds. And then the story of Maitreya coming means Maitreya is coming for you. Oh, my daughter is up.

Hang on. You guys can meet her. So here she comes right now.

Maitreya is coming. Oh, okay. My wife is up.

Nevermind. I mean, Maitreya is coming for you, but not yet. Yeah, that's the real answer is, I think that the story of Maitreya means that Buddha is coming for you.

Buddha is coming to get you. And so you just have to keep working on your seeds a little bit more and then Buddha will be in your life. There's really no other, there's no like other Maitreya, but you're not going to miss it.

So don't worry. You just have to keep working on it. We all have to keep working on the seeds and then we'll meet her.

And then the last question is, regarding your answer to the last question, seems like the lower middle way, different mind streams exist, but it seems conflict against everything comes from our seeds. Oh, I can answer this one quickly. We collectively, collectively together.

So the question is, it seems like to say that other mind streams exist, seems like a conflict with the idea that everything comes from seeds. I think it's more like this. We all have the seeds for different mind streams to exist.

And just because your body dies does not mean that those seeds go away. We all have the seeds for different mind streams to exist. And that's a very deep, deep seed.

Maybe when you're a Buddha, it will seem different. I don't know. But right now we all have the seeds for different mind streams to exist.

And so that's all. It is coming from seeds. Okay, that's it for today.

You guys will meet Amalie another time. She's just waking up. So it's not really a good time for me to keep her in front of the computer.

But there's a yoga class coming. So please get ready. Hi, Teresa.

Thank you for doing the yoga class. So Teresa is gonna teach us yoga and stick around and enjoy. And if you have to go to bed, then you can catch the other yoga class at 4 p.m. with John Campbell. Thank you so much, everybody. And see you soon.