Oh, okay. Which means that the looking glass, or the rainifier glass, that's it. Rainifier glass is without the sun any kind of falls. In other words, the sun is bright. Now you'd have to have certain things, consequences here. The forceless sun and the forceless has died without any observations. And forceless, the magnified glass, this has to be perfect. So then do we need... Also, you need a dough.

[01:01]

Dough, which is the flint, or the, I don't know, what do you call it? Some kind of the cotton, or the mixture. Sometimes Tibetans make the cotton, wood cotton, and mix it with a gun powder. And so it's kind of easy to catch the fire. And that is, however, that is called down. Now, if you have this, the flint, which has a moisture, then even those other things are perfect, and that they generate their fire. So, down-land-neba, that means. Land-neba means moisture. Without moisture, up to that down. If that is gathered all perfectly together, then, of course, you can get you the fire.

[02:17]

One of those has a good factor. either they are one of these, it would not obviously produce fire. Not only the Jews want to produce the fire, therefore here it is talking about the land cessation. That in this way is that what we are talking about is the land cessation. If one is examined, where is that fire? This comes from. How do this fire is produced?

[03:19]

Either this fire is produced from the sun, or fire is produced from the magnified glass, or fire is produced from the beautiful weather, or fire is produced from the shrimp, or fire is produced from beer. If you do see it, if you examine that carefully, Well, then, the answer is neither of all of the science does not come from anywhere. Therefore, it is called Mikkyomhev. Now, remember that these two terms are kind of important for both Catholic teachings and the fundamental Buddhist teachings of the Shikriyana concept of the

[04:20]

Madiamika is true. Madiamika is the middle path to set. That is the old member and the kagomibra. Right? Ding-jung is talking about the ding-jung. So therefore, these two extremes, two extremes are the kagomibra path, which is the extremes of the cessation and the extremes of the birth. or existence. The main existence between strengths are what? Right? So now we got that sample. It is very clear. The sample was given clearly. So now we have to apply the meaning. That sample to apply to the meaning of our own practice is that you applied two-hour birth of existence, episodic birth, and then to the also nature of death, you are immature.

[05:30]

Then you can apply that anyway, soul, consciousness, and all that. In every way, you can cover this example. So if you example that, it will come, mathematically it will come out, all the answers are that. The same thing. That means applied according to the previous examples. And then when you do that, then from that, what you got is the Nyeshi, which is a definite, what's called a strong... what do you call a neshi? We hope a lot of the neshi would be definite. Certain understanding. Certain understanding. Certain understanding. Certainty of our knowledge. Certainty of our knowledge. The knowledge of the certainty, what do you say?

[06:34]

The knowledge of the certainty is your experience. The certainty of the concept, the theory of the government, the theory of the government. This is among the example of all of those, remember, eight examples, right? Remember? The bottom layer. The bottom layer, and the seeds, and this margin, there are also the trees, right? Then, you know, maybe it's unborn, and it doesn't mean it's unseasonal. That's very, very important. for the Buddhists of Tantriyama and Tsutriyama, okay? Tsutriyama, they're thinking, okay? And you have that. Then you, uh, you get, um, clean. You have a little bit. And, uh, today I'm going to show you what I'm going to do.

[07:37]

Tell me what I'm going to do. Tell me what I'm going to do. Tell me what I'm going to do. There was a term on to establish the method and wisdom. There was a text written by Loving Yala-neba Dorji. Yala-neba Dorji. Vaja Limla's. His name is kind of nickname. Vaja Limla. Lim. He didn't have any arms? Oh, short arms. Short arms. She said, All this one is he composed in a poetic way. All that, all that, okay, that's why we're talking about it.

[08:42]

The machine which is the, uh, The manifold glass situation of the making of producing a fire is reconvolged. Actually, the same teaching was if you colonized, reconvolged. What would be your name as a... The linguist of the... Yara is a limb. Meda means without. Did you hear that today? No, he's Indian. He was not meditated. [...] He was meditated. He was meditated. He was [...] meditated.

[09:43]

He was meditated. He was meditated Oh, no, I see. He had his arms and legs cut off, and he burned out of his power, so he moved under the tree, and Calhoun sent to him and helped him. And he came and said, well, not the author did it. What did he say? the gathering of the mass of the darknesses, which is the sun, when it is close to that sun, which is the mass of the darknesses, what is close to is they may see it.

[11:08]

The nucleus of the the magnifying glass, when you take it close to the cell that is the mass of the magnesis, it will produce the burning fire of the tongue of the fire, like the tongue of the fire looks like a flame. Like that, well, Uh, that's the, he's kind of, uh, Toha, you know, some sort of called Toha. He's a kind of, uh, pursuit to take out abstract or, uh, some flowers, right? He said, yes, he said that. Now the, uh, can I borrow the, uh, orange, uh, thing, please? Then the next, uh, example is, uh, as you know, is the seat. Uh, which is, like,

[12:12]

The sabin, the sabin is a classical word for the seeds, what you get the language. Sabin is called. Sabin means any kind of seeds are sabin. Apple seeds are sabin, barley, wheat, but everything is, you know, any kind of seeds are called sabin. No, it's the Buddha called the, what's called, codependent coalition of teaching, very famous teaching. It's called the Sulu Jangba Do. Sutra of the Sulu Jangba is the fresh shoot, shoot of a grain, grain of a shoot.

[13:13]

He picked it up from the edge of the field and pulled out one bunch of that. And he explained the codependent causation of Tendi. A very famous kind of future only in the British tradition. It's called Salujangbe Doh. The name of it is also called named after that. Dō is a sutra. And that particular name of the sutra is called sanujangda. Sanu means some sort of rice. In rice, they call it sanu. Because all the jangbas are the plants, but the rice is kind of more like a precious edible. It's a green shoot. Green plant, what's called?

[14:15]

Green plant. Well, it actually has a... When you pull out, it has roots. He has a stalk of it. And he has also the grain of it. The whole thing is called a jangba. Stalk. That's Buddha. Stalk of it. That rice stalk, you might say that. That would be the problem. Oh, yeah. [...] No, the EMS. I have, I have, uh, dust. Oh no. Do you have any taste upstairs?

[15:19]

Yeah, maybe. Maybe second, second floor. Uh, so the, uh, so the, uh, so the, uh, Furthermore, example, to draw the example here, such as shimba, which we see in the field, shimba means the very, very fertile, and nanda tushil, which means nanda is the season, tushil means the warmth and the moisture. of that thing. And then there is the circumstances from the sky, of the water, the water and also melu, what's called a lu?

[16:31]

Fertilizer. Fertilizer. We need a fertilizer and water. as a cause to use the plan. And then, of course, you need the suburb itself, the seed itself, is also forceless, forceless, to gather things because of gathering, the cause of that gathering of all the circumstances of those things. It has a nyugu. Nyugu means the very first spout. Nyugu is the first spout, and dongu means the stalk. And yema means the, what do you call that part of that whole thing, the grain. All of those, there must be some kind of name. Fruit.

[17:33]

Fruit. Well, actually food that comes out with a barley and a lot of husks. Can't think, you know. Farmers would know, right? Like this and that. This is a new. Oh, yeah. Yeah, might say that. No, I think. Pot is only for the peas. That looks like wheat or barley. Okay, now that... Foxtails. Okay. Well, this is still called... This is called a nougat. At the beginning of this thing. Called a nougat. And this is a nougat. From year to year in Dongbo.

[18:38]

This one is called Niena. If you've seen barley or wheat, you know, dog wheat. This is called, this hair is called Ta. But inside the Ta, there's a whole bunch of, you know, sometimes when you have a good season, then you have a good one seed produced and maybe How many? One grain produced maybe over a couple hundred seeds. And then lemon is become matured. And then it flows. And then there is the fruit. Right? Fruit is the wine is completely full. And then you have seeds. You know, all the seeds comes out. Right? That happens. Because the circumstances are wrapped all together.

[19:40]

The time and the space and everything is getting together. And then it's false. Now the seventh, when you get to know, so another, you get to know this. And that seed is seed. has niba, which is the potential power to produce a variety, types of, from the beginning of the fruits and stalks and also the nima, I don't know what it's called, and then the fruits, all those things, even one seed has it, maybe the niba. and there's an energy is there. But, what do you say? Potential. [...]

[20:46]

Potential. Potential. Potential. potentially exist there, but gain is the circumstances, lack of that gathering of the circumstances, until then, when the gain is the circumstances co-mergent, or the cause of that circumstance, then it would not produce any of this. As mentioned, cause and circumstances, all those to be gathered, and then it occurs to all the things, atoms in this sprout,

[21:53]

Therefore, it is unceasing. In this way, they are carbonated. Right? Mm-hmm. Unceasing. transformed into the spout and as well as the stock and also these all the odds and ends of all the all the way up to the fluid 108 or sometimes 308 seeds all those things are you know this one seed does not become like that doesn't become Do not, you know... Therefore, it's a kill me of us.

[22:58]

Right? So in... It's not necessarily nupā. It is not nupā, actually it's a potential data, right? Nupā means sometimes power or energy. But the energy level, some people believe that energy level, they say that. Hindus also believe it. Some Hindu highland. They say, oh, maybe there's nothing there, but energy level is there. Now Nupal, I think in Sanskrit, is Shakti. And the Shakti level is there. But Nagarjuna doesn't agree that there shouldn't be. There's no... The primary, you know, there is one answer, right, thinking.

[24:00]

But even that is, I actually don't agree. I saw the idea of the time mover behind everything in the universe. I still would project that, right? Time mover, huh? Time shaker and mover. I saw. It's the only element in Western theology because the Christians adapted it at work. To not explain the nature of God as this type of... The prime number is uncreated. It kind of creates itself. It's the thing that bullshit kind of gives sense of motion and everything else. Yeah, uncreated nature. Yeah, it creates itself. Well... That is interesting, but what was this you guys name was? Aristotle? I think Nagarjuna was feeding them.

[25:02]

Primubra is like a seed and feed them like a tree. Anyway. I think Nagarjuna would say, but what's the cause of Primubra? Grammar has a cause in factors and is not independent by itself, right? I don't know what to say. Something out of an effect has to fall. Right. Nothing springs spontaneously from that. Right. And, uh... If they don't sell us, then... What? It's just science, right? Example of... What is the next example?

[26:04]

Well, emptiness. What is empty? Well, I think the subject of emptiness, the quality of emptiness, the negative, eternal thing of emptiness exists without dependence upon everything else. Emptiness depends on an object, an emptiness level. Emptiness is a kind of a way. You have to be empty of something. Yeah, emptiness. As soon as one gets conceptualized emptiness, then there is a problem. Yeah. Yes. So, now the... That is so, huh? To mix the example and the meaning. Here is the example to mix shovel it, or applying. Like similar, now here is talking about the actual these things, your own, talking about applying to your own mind, nature of mind, which continue on with this mind, I, I, ego, or everything.

[27:18]

Well, from you all here the saying is The inclination of all types of varieties of inclinations that come, inclinations based on your nature of mind, and then you look into another case, and then generated all variety of types of happiness and suffering about the characteristic of six realms of sentient beings that generates everything is from that. And that in your mind, in your mind, there is, again, potential.

[28:25]

Potential. Not potential. Potential, yeah. Potentially, you have, in your mind, to be born as hell or heaven or angry ghosts or all these six realms of sentient beings that you have. But if you don't have one of those circumstances has not been arrived, you will not become a hungry ghost. You will not become hell beings. You will not be born an animal. I mean, you are not going to be an animal. And so, but if there is tremendous anger, such as tremendous anger, remember anger produced hell, right? Yeah, this morning, 10 o'clock.

[29:36]

Huh. [...] No, he's kind of a criminal, a little bit. There was a car chase from Sausalito, and the Marin cops have video cameras in all of their cars, like on TV. So they filmed this guy driving the wrong way on the Golden Gate Bridge, and then he pulled over, facing opposing traffic, got out of his car, got up on the rail, jumped off. And the police officer went. He stopped, and then he realized, well, I better keep running and make it look good. The guy that died was Bob. So... I guess... I wonder where his portfolio was from. He was a registered sex defender or a child molester. A couple of times or something. Anyways. Ouch.

[30:39]

Splish splash. And... This being born in anywhere situation of six realms of sentient beings are not easy to be born anywhere if there's a missing some of these conditions. If the conditions all get together, then you will be born. Same is like ourselves being born as a human being. We are so lucky. by the fathers, the mothers, and at the right time and the right place and everything. And then there was a lot of things crowded, but we were the only ones who made it. Right? And so condition was really so amazingly conditioned. Condition was awakened. Therefore, human God's Father is born. And not only born that

[31:45]

We survived, and we survived until now. So far so good. Yeah, right. And so it's amazing. If you look at me, these conditions are so rare and so dangerous. We live in very dangerous conditions. When all the conditions gathered, then Pungbo means to conceive into the womb. It's called Nyingzamjoa. Nyingzamjoa means to conceive into the womb. consciousness into the existence.

[32:48]

That's it. Then whether it's a human being or animal or hungry goats or a hell being and then it will produce its own according to their own body will produce like this. Like your own realm of body will produce will be taking place. And then, according to that, the realm of the body, then you will also have your share of happiness and suffering that's also involved. They are human beings. If you are a lucky human being, then you will have a kind of happiness of a human being and a human suffering. And if you are unlucky, if you're born as a Insects, then you'll have that much. I haven't seen this having, you know, so much trouble. Then, you know, that's all New Year's.

[33:58]

So, talking about the second or the Chima, which is the next life, will not come without depending to the past life. The consciousness to this consciousness, without depending to this consciousness, will not produce, will not occur the next one. So next life depends on the consciousness of this life. That's right. Next life is completely dependent to this life. And therefore, it's a gagwameva. Therefore it's unceasing. Unceasing. Therefore it's unceasing.

[35:10]

this consciousness would not be transported into the next lifetime. Therefore, it's worthless. So it's interesting, you know, if you think about this thing, you know, we think that we were, yesterday's person was... Exactly the same. Exactly the same. We think that, you know, I am, you know, 10 years ago or 20 years ago or 60 years ago, I was, you know, running. We think I was, I think it was 60, 60 years ago, I was running. But that was completely a long week. And I'm going to go in a prison, running to me. sheds all of its cells in three years.

[36:13]

Something like that. How? Every three. Every one. Every seven years. All the cells are new. All changes, right? Yeah. I think that's the thing is that why we are still, you know, yesterday's, you know, but then This thing is, what's happening is that we are so strongly attached to our identity. That's why we are still, you know, not improving ourselves bodily and mentally, right? So stuck. So familiar. So... So close to, you know, emphasized, or only calm, but in thought.

[37:18]

Our mind kind of rides around in this strange collection of heaps. Heaps? So, hi. Oh, she's on carrot. What's that? So that our consciousness, when we die, that the same person will not become the next person. It's kind of that way. But there's a kind of memory Sometimes the memory carries, right? Carries next one, and then therefore incarnations and these things. Much people, the average people, even memory lost.

[38:19]

And so next person was born and brand new person. He's an American boy, and he doesn't carry a llama. So it was that damn thing, you know, we would say... you know, it's kind of completely different. Yeah, all kinds of things, you know, brand new. Sometimes people carry that memory and then say, oh, you know, I was there. Who is here, she is. Now, if you put in a meditate in this kind of a nature of philosophy of that and then it is very important to do that with that meditative quality it's applied to the conception and what is being perceived

[39:32]

the perceptions and conceptions of all these Dharma phenomena, all of this, you can apply in absolute sense, in absolute nature of that whole thing has no birth, no cessation, no... Destruction, no distraction, no breath. So if it was not, then you kind of come to the conclusion of nothing is in there. While nothing is there, then, you know, Well, it's empty, but you still are current, these perceptions, the conventional perceptions, conventional reality, that it comes out, and then you can understand that, and you should understand that way, and then you should be convinced, convinced on the subject of the absolute nature of that birthless and destructionless, that...

[41:02]

convinced, but you also admit at the same time that your reality, nature of that. You should admit that. Admit. Without cognitive feeling. Admit nothing. Admit nothing. Admit that your reality, your feeling, your senses, your feelings of a conventional reality, you should admit that, you should not deny that. But in your knowledge, that philosophically, scientifically, that there is nothing is need to be worried or nothing is, there is no root. Everything is just interdependent, just merely is interdependent clause. then it's really good.

[42:03]

So when you get angry or some sort of agitated feeling, you know, childless feeling, you admit that, and then relax, then your adult might say, well, I have this child, this baby child, he's crying here inside of me, he's crying on the plane somewhere there or, you know, do something. Then adult, you just come back there. you know say maybe you know there's nothing to be worried you have to do that you have a few different glimpses of mindfulness throughout the day when you realize that underdog is an absolute condition you know here bottom there and just for them is leashed the absolute person has in his hand there is a This is holding. You see, that's kind of nature.

[43:05]

Then it's completely the best, if you understood that, that knowledge was maybe a million times bigger than you sit trying to meditate to your, you know, key. Understanding, just understanding where we see things. Yes. Emotions are wrong. Emotions are wrong. Emotions are wrong. That's right. They do. They do. Yeah. That should not just reappear. Yeah. Or inherently exist. Yeah. And then you have to convince yourself. Not only intellectually, but thoroughly. You have to realize, realize in that. Yeah. Then again, there's a Tohav. Here is a Tohav.

[44:10]

There was somebody's Tohav. I don't know which one is it. This is the Charyagiti. That's the big collection of Dohavs. Oh, that's right. You know, I have that. That's right. You know, that first thing is I did try to translate that. The first time I came here in San Francisco. In San Francisco, you know, I was living and I was translating with that. There are quite a few of them translated. I have that still text. Oh, I love you. Oh, yeah. Now, there's an English translation by Kirk where you're in. I see. Have you seen this? I think... It did very nicely. He... He took the Sanskrit, the Tibetan, Moni Datto's commentary, I don't know, and then and translated English.

[45:12]

Do you have that book in your library? Yes. How big is it? Not too big. No, it's actually pretty small. Yeah, it's kind of direct. Yeah. Yeah. Yeah. That's one book. Yeah. That's one book. Yeah. [...] Didn't you two cleave it over before? No. Oh. This is a Torah again. Likewise, the sprout comes from the seed.

[46:15]

From the... From the root of the spout, there it comes out branches and branches out. Jingdong to me is similar to that. One or the multiple to examine to your mind. By doing that, And then to clarify and then abandoning what makes bad and what makes weird to make that your clear mind. And then which means what good makes a good person or good sense of being

[47:20]

what makes the bad something beings that goes traveling into the secondary existence. And while you are seeing that, then if you are doing something bad, evil things, then who would be sympathized? Who would be pitied for that kind of person? like a person is kind of seeing that but he's still doing the bad things you know that was the prettiest subject to uh to pay their compassion to that person similar to that jesus verse well then well then if there is transformation of consciousness of the present to the next lifetime, if there is not like that, then is that also applied to the karma that you made?

[48:32]

Normally, whether you made good karma or whether you made bad karma, all accommodations would not also follow the same way. Isn't that the same way? Because the previous karma is completely different than the next time. So therefore, isn't that the same thing? So they, what is useful of that? So that was a good, in fact, question. Amazing. You know, that's a tremendous question, you know, punch. Ooh. Wow, that is too bad. Our hands are He said, Now we're talking about the Richter. How do you say that, Richter? Richter is kind of a kind.

[49:35]

That is a light. Similar kind. Similar kind of a characteristic of a continuum of consciousness. of this present life is to continue to the next weapons. Do you understand clearly? The rigda is a similar variety of recollection of the awareness of consciousness. of the present is going rapidly forward into the next life. It is also stated in the Raja Samadhi Sutra.

[50:44]

Although there is no traversing or transforming to another world, a person is diseased from this world. However, the actions will not be wasted. That's it. Whatever the actions having done, whatever done that passed, will not be wasted. Shimizam is not wasted. In the circling existence, you will rapture it. The result of the battle will come wherever you go.

[51:49]

in the second degree sense. All right? So it's a, it is still we can think about karma has no sworn or no any good validity of anything, but it is potential still you can cover with the philosophy of the Gyoamiba. and , still you can apply that action. You get the thought of that action. It will not be transported into the next action, although why then it's a suffering, one person suffering, is that Similar, you can cover karma to the nature of the magnifier glass and all the conditions.

[53:01]

All the conditions are weapons. Then the action also appears. Pangcha, it's almost like a Pangcha. Pangcha is the karma, which is the chaos. The karma is everything. Pangcha in inclination is that People, ancient people named inclination, but as nobody came out and pointed, it's kind of black or round or square or anything, because nothing is able to point it. But when a pak cha, it's just conditions gathered, then pak cha means it wakes up. And there was a kind of negativeness Shantideva and some of these people are discussed about that there is a rod which lives underground.

[54:02]

It looks like mice. It has a pointed nose. So mostly live in the water. And I don't know what's in the cold. I've seen it in the nature of the rapid. It's small, just like a rat, but it's very much like a rat. It lives on the ground, but it's pointed to like an elephant's nose, almost pig nose. That is called a chubi, it's called Tibetan. Now the chubi bites like horse or cows or human beings sometimes. It bites. And it wouldn't occur any kind of for a while, until next year. When the next year, when the time is some sort of a season, that is a raining season or a hard season, and then it's... So heat bites you, but the itch wouldn't occur in the middle.

[55:12]

It will not occur in the middle, later, next year. Okay, next year. That is a Park Chao, you see. Park Chao is, some people Park Chao is just like that. When the conditions, the heat and the moisture or the soil and things that are soil, then occurs. So you might go to India to vacate, and you're in a house with people about tuberculosis, and you won't get coughing up blood until three or four months later here at Aum Shoday to make everyone sick. Similar to that AIDS. Delayed reaction. AIDS. What do you call it? HIV. HIV is also that some people won't happen until 15, 20 years. Some people don't get it at all. They have the HIV virus, but they never believe it. The condition is not... You see, the condition is not getting together. When the condition comes, maybe some people get the right way, or some people get within 15 years.

[56:17]

Some people get, you know, maybe there's not a lot, at least a lot of time. Although it may be the contaminated blood, but it will not appear. Here is karma, it's almost like that. Conditions comes, then conditions like, the people get the conditions, everything is, you know, getting rich and, you know, very rich and, you know, very careful and making money and all the time. And, you know, like a million dollar man who died in Las Vegas. That's how he made a lot of money. Yeah, and died. He buried in huge silver bars in the desert. And he got married with a young lady. And a young lady, they'd say a lawyer, said a young lady had another boyfriend.

[57:21]

Right. And they left it. He was murdered. Did they find a gold? Silver, yeah. Silver was just... Just after he died, the boy, a young boy, and the wife, the young wife went to it, geeked out. And then, what, by the conditions of some of the people. So then you have the project to be angry. That's like having the acorn or the rice. It's the seat. It's fatigue. But once you have that touch out, the only thing you can really do is like, don't give it the conditions to arrive. That's right. So let's say you eradicate from your mind, you become an arhat or something, and you can't get angry anymore, but you still have that touch out. That's right. Arhat has a touch out of a touch out.

[58:23]

So get angry still. Not angry. I also don't get angry too much. You know, it's overshadowed. But I also sometimes, you know, have a... Desire? No. Desire, for example. Ha, ha, ha. Yeah. Monks are not supposed to do that. Yeah, they're supposed to subdue everything. Sometimes, you know, natural laughter. You know, something's happening in a conversation. That's a pachat. That's also a pachat habit. So let's say you had a seed and I had one of these seeds right here. These are my pachaks. I don't want them to grow. No matter what, I don't want these to grow. That means I can't destroy them because they're unceasing. I can't destroy them. The only way to get rid of them is to forever eliminate the conditions that would cause them to go from being a seed to a shoot. Or can you get rid of the pachaks? then you can get it even like that but first you have to get rid of the causes like water and the soil and the land with the water in the pan that's the best way to antidote actually so tantra maybe is a way to ultimately get rid of the actual contracts transform tantra is kind of transforming that but basically antidote is to just realize like a small inclination holder like a

[59:50]

It's like a dog, underdog. You think that underdog is a really solid year. But then there's upwards. You know, it's unleashed. You have unleashed over your neck of underdog. You have let it go so far to have enjoyed. And don't let it go too far. Short leash. Short, long leash, but... But then another thing is you were saying that, you know, if you feel this childish, angry, agitated emotional state and you reify that into something real, like there's really a childish, angry state and it's really affecting you like somehow. You apply this sort of way of looking at it as like, well, it's empty. It doesn't really exist as an angry state or whatever. Wouldn't you want to do that at the moment a joyful feeling arises, too? When we're into a catch, like, oh, this is great. You know, Gene really likes Kurt, and that's really beautiful. And Kurt feels good about it.

[60:51]

And you'd apply this kind of thing, like, don't get too carried away that way. Or, you know, she likes me, and I shouldn't get too carried away. Yeah, you shouldn't be carried too much. So you do, you apply it, you know, to a good feeling or a bad feeling. I mean, both ways. You look at it like... I left part of the Stone Buddha Syndrome. Stone Buddha Syndrome. That's kind of a condition where you're just sitting there, no emotions, totally numb. Well, there's a Samadhi posture. There are lots of Samadhi, kind of types of ways to position yourself. Sometimes it becomes stones. You can say stone-like meditation, space-like meditation, water-like meditation, fire-like meditation, wind-like meditation, and all sorts of meditations where you can be.

[61:53]

I think the stone Buddhist syndrome was supposed to be something to avoid, a condition where one is, I don't know how to put it, numb. Like a rock, you know? Well, you can do it numb, you know? You can do it numb. The purpose, you know, is doing it because there may be lots and lots of whole body of... Destructions. Destructions, even. I would like to say the Mara kings, you know, Buddha style, you know, the background story, or the real Buddha, you know, the movie, you know. Me too. Me too. Me too.

[63:00]

Because most of the prayers and the aspirational prayers always talk about, you know, not being free from suffering, but have happiness in its causes. So we would say that happiness is a good state. It's nice to see people smiling and laughing and holding hands or whatever. I mean, having those good things, I mean, we don't want to be like these serious kind of Zen, you know. Yeah, that you don't have to talk about other things, you know. All they happen is that things are nature to you. Right. The conventional, you have to admit. Yeah, yeah. You have to admit. At the same time, what you need is to watch your own nature of that. Right? How real you can make it. How fast you are to the channel. Yeah. Right? That's the important thing.

[64:05]

Okay, we'll stop then pretty soon. You're a two-part one, sir. We don't have money. One last question. With the possible exception of maybe some really gifted practitioners who seem to transfer their consciousness forward from one life to the next, what a person does when they generate merit of practice is to translate the inclination to practice. So that doesn't explain why people have to practice every lifetime. In other words, you... Two seconds? Two seconds? Seven? For some of those with an impure vision, for example, your pot shots are going to persist, but so will an inclination to practice. If you practice, but in the next lifetime, That being would have to resume again if you're not born from a lotus, so to speak. But that being would have to resume again practicing it.

[65:06]

That's why. I will take many, many, like the Buddha Shakyamuni Buddha took three countless kalpas. Three countless kalpas. He took it. He was the slowest person. He was a slow learner. Slow learner. In other words, he says, I was a slow learner. It took me to three years. So maybe we'll stop here. What's the number?

[65:45]

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