Audio recorded at Buddha House Adelaide. Transcript auto-generated and AI-corrected; may contain errors.
About this talk. Opening from Tsongkhapa’s verse that the human body is worth more than a wish-fulfilling gem, Khensur Rinpoche uses this 87-minute Lamrim session to establish precious human rebirth as the indispensable basis for practice. He unpacks the title “Changchub Lamrim” word by word, then compares the gem — updated to one million dollars — with human rebirth, showing what money cannot provide: protection from lower rebirths, liberation, or Buddhahood. A section on impermanence stresses urgency: few in the room will be alive in fifty years. The session closes with a Q&A on karma at death — distinguishing gross from subtle mind at the dying process, explaining how the karma active at the gross-mind stage determines rebirth, and examining two exceptional cases: a lifetime meditator who dies in anger, and a wrongdoer who takes refuge at the last moment.
File metadata (for organising)
File: 01 LR 1998 07 28.mp3
UUID: 655ec79d-7ebe-46be-ba89-d92b8d749afa
Teacher: Khensur Rinpoche
Collection: Lam Rim (Khensur Rinpoche)
Date: 1998-07-28
Recorded at: Buddha House Adelaide
Duration: 87.6 minutes
Words: ~6,665
So we’ll start learning here from the topic how this how our human rebirth is very holy. So as we’ll start from the verses which has been taught by the great yogi, Tsongkhapa, Lama Tsongkhapa, has said that stated that this propo this proportionate physical form is worth more than a wish granting You only gain its luck once, so hard to get, so easily destroyed. It’s like a lightning bolt in the sky. Contemplate this and you will realize you actions are but but yet not enough. And night and day you must extract some extract some essence from your life.
A yogi practices this way. You wanting liberation do the same. So we have this very holy text called the Changchub Lamrim. It’s mainly translated as the stages of the path to liberation. But here, the word Chang in Chu means Chang is being purified, which means the which is the text the text the title is called Chang Chub Lamrim.
It’s normally translated as the stages of the path to liberation. But if we do the word, I mean, literal or the word translation is Chang and Chub, the two words which Chang here means purified, the purified means which is free, which is purified from all the negative actions and, negative actions, it’s free from negative actions and it’s, the being purified from the root disturbing emotion and the obscuration. So, I have even the same topic. Means purified which is being purified from all the negative actions from its root negative action which is the obstruction obstructions to omniscient and the disturbing emotions. So here purified means means that this text or teaching has been purified from all these negative actions.
So here we have two words, chang and chub. The chang is purified from all the negative and non virtuous action. And here chub which means it’s been practiced or it consists or being aware of all by, I mean, by purifying all this negative action, it’s been aware or been it contents or with all the the teachings of Buddhas and and all the teachings and which and can directly perceive or gain the realization. So this text, through this this this text has been given or the title called Changchub, which is free from all the negative actions and which, how to say, which aware, which consists of the virtuous actions or deeds. So here, Changchub has given has been titled to the text, as well as he’d also refers to the Buddha.
Changchub or Buddha and the Sangye are the different words or sounds, but the same. And so Buddha has been called Buddha and Sangye and Changchub because he’s been free from all the negative actions and and been aware of all the positive actions. So here Changchub has been given title to the text as well as its Buddha’s name. So the Changchub is the object which we have to start and it’s also our ultimate achievement or ultimate goal. So, stages of the path it means now, so the Changchub is the, it’s same as Buddha which had described already before.
It’s the ultimate achievement ultimate goal which we should start I mean try hard to achieve this goal. So here means we so we to achieve that the final goal or ultimate goal, we need to know the wisdom and the methods to achieve that goal and to achieve, so we need to seek for those wisdom and methods and also we need to seek the way how we can get to the ultimate goal or ultimate achievement. So by showing this here the lump means it’s got lump which is the road. Which is road. And we we have mean, so Lam means the road and also we we tested as a path.
So so this text is which we shows how to achieve or show the path to achieve our final goal, which is Changchub or the Buddha. So, for example, follow through the path or the way to achieve the ultimate goal, the enlightenment state, enlightenment. So we need to follow through the stages one step, second step, the first step, second first stage, second stage, third stage, and say the fourth is the ultimate goal or the Buddhahood. So it’s like, for example, Rinpoche has stated, for example, here in Australia, say, a child who first start his school, just start from the primary school, and then later after finishing that, he joined the high school and then college, and later he joined the university and finally become a scholar or scholar or a master after this uni. So it’s like saying the Lam, Changchub Lamrim, the stages of the path shows the levels of the teachings or the path which we follow-up to the final attainment.
So the stages of the path to enlightenment which shows the levels or the stages how we get through the ultimate point, ultimate achievement, Buddhahood. So the first here it shows the as we are person of the first stage or the first activity. And for this, we have a very limited knowledge. So as for that we should train with the stages of the with, stages of the path in accord with the person of small scope or the first stage. So and later when I mean and then by practicing through the the practicing through or in the stages of the small scope or small stage and and after being trained from that part that level then later we join the middling stage and then next the great stage and finally we achieve the Buddhahood.
So we we need to go through these levels of through these levels to attain our final goal. So and to go through that stages, if we I mean we need to look or check what kind of being is suitable to follow all to follow all through to follow through the paths or the stages. For that and we consider a person or sorry a person or a being who follows their paths so that person and but after looking for what kind of person is suitable to or being suitable to practice those stages of the path and we finally came to the point that the human birth is the most valuable or suitable or we suit most to follow that, to follow or to follow or to practice the stages of the So we imagine how this precious human life is suitable or is okay or which it’s okay to you, I mean, to practice all this, to practice these stages of the path. Because it is because our human rebirth is very powerful or it’s very potential, have potential to gain or achieve anything if we anything if we are sick or try to achieve. So for these reasons, I mean, our human rebirth is rebirth, the human physical form is the correct form or it’s the correct form to follow the stages of the path because it can achieve everything and it has all the conditions or potentials to achieve whatever they want or it wants.
So for that reason, I mean, we said that the human rebirth has all the potential or the power or ability to achieve the final goal or whatever it wishes. For that reason, Tsongkhapa, the great yogi stated, this precious physical form is worth more than a wish-fulfilling gem. It is why it is called precious physical form and it’s considered, it it has been considered more worth than the wish-fulfilling gem because here we have we we didn’t hasn’t any mention about money because in olden days, we don’t have any money. So and we have instead of that and people in it seems like people in I mean old old age, olden days they use wishful gems or wish-fulfilling gems which is very holy and they so I mean they can get everything from that. If someone has the gem or wish-fulfilling gem, then he or she can get anything or achieve anything what it wants from there.
So Tsongkhapa says, so wish-fulfilling gem has been stated in his verses. So here it says that Tsongkhapa stated that so you know the wish-fulfilling gem which can you can in all this you can get anything like a valued object from that gem. So it has been very considered very holy or precious. So Tsongkhapa stated that our physical human form is much more, I mean, greater or more worth than this wish-fulfilling gem. So, you may have heard about wish-fulfilling gem or wish It’s a wish-fulfilling gem or you said wish wish fulfilling gem.
Means means You may have heard about it but in olden days, it said that people know, strive very hard or work, I mean, try very hard to get that wish-fulfilling gem and sorry, excuse me. And so said that in olden days people go for a voyage, I mean, it has been told that wish-fulfilling jewel has been found, it’s been found in the oceans oceans etcetera. So in olden days people go for voyage and to get their wish-fulfilling gem. And once someone has someone has found the wish-fulfilling gem, it’s been said that when you wrap it or clean, I mean clean that wish-fulfilling gem three times. And by I mean, rubbing it three times and and placing it or tied it while someone on, I don’t know, place on the top or some wood, something like that.
And and then you just pray what whatever you wish is for about foods, clothings, etcetera. And it will give you, I mean, whatever you asked. So this is why, I mean, this is this is why we call it wish-fulfilling gem because it gives everything what we wish in this present life. So this is how it has been considered, very holy. So for that reason, in all these days, the the I mean, this wish-fulfilling gem has been considered as one of I mean, like, the most precious or holy thing in their time or their period.
So, and Tsongkhapa or our master has stated, then our precious human rebirth is even more holy or precious than that wish-fulfilling gem. So at this time at the moment, we have achieved such human rebirth in this life and at the moment we don’t check much we use it but we don’t investigate and for that reason we didn’t see any value or benefits of obtained such a human rebirth, precious human rebirth. So I mean, by lack, I mean, we have not we are not I mean, are kind of, like, not investigating or not check analyzing how important of the how important to have this human rebirth. Due to that we don’t understand and and we normally we don’t understand that how important it is to have this human human rebirth. So I mean we can we will understand that we are not analyzing how important this human rebirth is because, for example, when you when you loss or when you lose, dollars one thousand dollars as said, it’s not, I mean, not thousands, even a five hundred dollars.
Alright? If you low I mean, a loss or lose that hundred bucks. And yeah. I mean, you I mean, Rinpoche just said that, I mean, you’re we feel very sad and you maybe you almost cry. That’s Rinpoche said.
So so when you when you when you lose that hundred five hundred dollars or rupees and you feel very more sad and you almost cry because I mean, you feel regret or and it’s that as soon as you say, almost cry. It is because you know the value of five hundred dollars, and you know that it can be used to buy some purchase some things, and you can use it, I mean, for I mean, anything. It’s the for the I mean, by seeing the benefits are useful, of fifty five hundred dollars and you because of that and by knowing the benefits of that five hundred dollars, you you feel regret and cry and etcetera. Yes. So we feel no remorse or sad.
So so when we spend our day, I mean, like, I mean, meaningless day day doing without doing anything and then later for a week, a month, and years. And but I mean, just wasting such time, I mean, you you never feel any remorse or sad or regret by wasting such time because you feel remorse because you don’t understand the value or how important or value or the importance of this human the precious human rebirth. So because of the lack of understanding of importance of the human rebirth, you never feel, I mean, regrets, even you waste it for, I mean, eight I mean, months, years, and etcetera. So so and then when you find I mean, hundred bucks or dollars or five hundred dollars, and you feel very happy. And maybe with sometimes you I mean, you know, some people cry when they are so excited or so happy.
Mean, it may it could be happen. I’m finding, say, I’m finding five hundred dollars. And people hardly feel, I mean, re rejoice or pleased to I mean, having found such precious human rebirths, you know. I mean the people hardly won’t feel the and try to feel the happiness or happy such happy when you find a hundred dollars.
So because they don’t understand, they don’t feel happy or but I mean happy being find such a precious human rebirth because they understand, don’t understand the value of this present rebirth. So we’ve been told to need need to do the investigation about how important this precious human rebirth is. Alright? And so, yeah. So, I mean, in worldly what do mean, worldly world or that’s the usual word we have been said to check or investigate investigate.
But through the religious or like through the practice we do, we say it’s meditation. Means what we do meditation, meditate on how important to have such a precious human rebirth and to meditate, I mean, for what we can use this human rebirth and how benefit or useful precious human rebirth. So by doing this, all this investigation or analyzing, normal language we check and but to really I mean, like Buddhist terminology, we said meditation. So so when we meditate, we stay in lotus posture. One can when we see someone, we said that he’s meditating but eventually the the main thing is that our wisdom or the mind is meditating.
So so so we have we have given the example of the wish-fulfilling gem. And in the olden days, they I mean, they was considered very precious and something special but in this modern days we don’t have that such such objects in these days and instead of that we consider money is very important and special. So I mean the wish-fulfilling gem has been taken as example before. So as it is not exist in these days, we’ll we’ll change our example and replace the money for the Do you understand that? So now I will Rinpoche, will give take the example of of one million dollars and the precious human rebirth.
Take this to So if you question about the a million dollars or I’m wishing I always use money but I say million dollars and the precious human rebirth. And if questioned about this too, which is the, which is more worth or more precious? So a person who finds the money, sorry, finds benefits or the usefuls of money, he will say the million dollar is much more worth and more precious than the human rebirth. So so we have to, we have to take the both examples and take those two things for example and have need to analyze or investigate, within these two. So if we have that one million dollar or money and we can can use it, it can give you certain benefits in this.
We can use it for foods, clothings and shelter and also use it for the it will give you certain benefits or happiness in this present So this money will give you a certain benefits or happiness in this present life. But after death, the money that money cannot be used or money cannot help you to or money cannot prevent you from being born having to I mean, having taken rebirths in the three lower realms, which are the we call it hell realm and hungry ghosts hell realm, hungry ghosts, and the animal realms. So our our main problem or the main suffering, main we suffer is having been born in the lower realms and been tortured for very long for very long time. So we need to seek free I mean, need to be free from these kind of sufferings. But so this is the I mean, this is one of the one of our main problems and the money cannot, I mean, let you prevent you from these sufferings.
Have noticed that money cannot help you from our main problems and that no and cannot prevent you from having been born in the lower realms and realms of those three. So and but and now this precious human rebirth, through this human I mean, physical form of human rebirth, you can go through go refuge go refuge in Three Jewels and by taking and then take protections from this from from Buddha, Dharma, and Sangha Three Jewels and proper ethical discipline and abandon all the bad deeds and the bad characteristics or characters and preserve or retain I’m sorry, excuse me. And maintain proper ethical discipline and good manners and character by doing this that and then we can and deliver ourselves. And by following such things then we progress. You know.
And abandon all the negative actions and achieve all the positive action positive actions. By doing By doing all this through this present human rebirth we can free ourselves from those lower low rebirths or low I mean, having been born in the lower realms. And also, if you want speak if you wish, we can even be born in the highest state highest state and even as I mean, higher than human rebirth. So through this, I mean so all this can be done or can can be done or this we can use this human rebirth to achieve all to achieve all those things. So you can see the huge difference a huge difference from that one million dollar and the precious human rebirth.
Only that, we forget about a million dollar. Even for hundred, hundred one hundred million dollars we have, but that cannot help you, that can that cannot help you to prevent this saṃsāra or this cyclic existence and achieve the the liberation which is arhat arhathood. And so one hundred million dollar cannot help you to prevent this cyclic existence, Samsāra, let you and helps you to attain the arhathood or liberation. But through and but through this this precious human rebirth will help. If you have this have this precious human rebirth and then guide the proper ethical discipline and maintain or and then achieve this achieve the and by through practicing or achieving the mental quiescence or the calm abiding and meditating on selflessness a person and meditating on emptiness and through practicing all this and you you can you can reach to arhathood or liberation stage.
So we can so by knowing this, we can even see I mean, great I mean, more gap between this one million dollars and the precious human So not only that. Even oh, not only that. So even if if we try even more of I mean, do more meditation and practice more, we can even achieve or we can so we can even be able to be born in the place of place where are there and been also we can serve a. And we can also and through this present human physical rebirth, we can we can go or we can be born in the Tuśita land of joy and also been born in we can also if you want, I mean we can also take rebirth in the pure lands of Tārā, Avalokiteśvara. Through this human rebirth, we can go to such holy places or pure lands and one hundred million dollars cannot help you to take So I mean, when we travel or go to those places like, I mean, Ramayana, Tārā, Tuśita, in the place of we don’t need like such transport like, I mean, requirements for transport like visas, and we don’t need that aeroplane.
It is through your insight or practice and you can go through realization you can reach those places. Not only that, through this physical form through this physical human rebirth and and we practice and in the path of in Mahāyāna path and and practice through the renunciation and renunciation and and enlightened mind bodhicitta and perfect correct view. I mean, yeah, the view sorry. Okay. Excuse me.
Perfect view. I mean, you realize the emptiness. And not only that, if we try, we can practice through the secret Mahāyāna path Sorry. Tantric path. And so but I mean by I mean, by practicing all this and perform teachings, you can in this present human rebirth, you can even attain the omniscient stage or the Buddhahood.
So if you check or if you do the proper investigation, then you will you can find the essence or the importance of having this precious human rebirth. You should excuse me. You should investigate the importance of this human rebirth. And and by doing such investigation, and you should you would be able to know the know the importance of this human rebirth. And then you should by knowing that and use it for use it I mean, make use of it to practice Dharma and So by knowing the importance of this human rebirth, we need to or one should make use of this human rebirth, sorry precious human rebirth in to practice Dharma and then I’m training like do meditation and to go daily practice properly.
And if you do this, then we mean, we can let I mean, sooner or later we can achieve the enlightenment state of the Buddhahood. And if you don’t use this human rebirth and then just waste it, and then it’s very sad to to waste such a precious opportunity or rebirth. So one should understand or one should try to know the importance or the benefits of this precious human rebirth and and if you put yourself into practice and then meditate, then it makes sense that we I mean, your I mean, your life makes sense of being useful to you, to you and also to others. And if you don’t use this precious human rebirth for your practice or to and you I mean, say you if you use this precious rebirth to gain the happiness only in this life. And then the and to use this special human rebirth to prevent problem or suffering in this in this this precious in this present life, then you have used such a holy rebirth or precious opportunity and it’s very look at it’s very sad to waste such a human such rebirth. So so for that reason we need we really need to practice Dharma and we need to engage in like, engage ourselves in practice.
And to do practice, our our one one must or you must start practicing Dharma straight away from right from from from today itself. Because if you don’t do that, then the impermanence, the death is uncertain, and we never know when it occurs or it comes. For example, so at the moment, are I mean, we have this this group in our in this session. But after when when we see after fifty years, I mean, we can hardly I mean, see each I mean, I mean, they they I mean, it’s very hard that any of us is still alive after fifty years. Definite.
I mean, among us, some some will die in fifty years time, some will die within twenty years, some in sort of thirty, twenty, and even I mean, it’s definite that as far as I’ve said, so maybe I want some of us will try next year as well. So it is possible to happen. So so maybe who knows? I mean, maybe you are the one or I suppose are the ones to go, you know, means to to try, I mean. So at at that time, the death approaches, then I mean, if you back for five minutes to have a break, some and it will never I mean, let you stay for five minutes.
You know? So you may think how we travel or go when the jet approaches. We go like, I mean we have to travel single journey or but only you have, I mean, we only travel ourselves. Like, I mean, have to leave all the possessions and parents, brothers, sisters, relatives, etcetera. And it is like the whichever like the hair being taken off from the butter.
This is an example which is usually given to better. So I mean, I guess you understand this. Yeah. So at that time, when the death approaches, at that time you need to analyze and investigate what really helps you, benefits you and what hurts you and which things hurts you. So that time that approaches and we have to leave our body and our mental so mind stream or the consciousness moves depart from our body.
So the consciousness or the mind stream and the body is completely different. So at that time, you know, our mind or consciousness leaves our body. So along with along with its consciousness, it travels like so while you are alive, if you have meditate and done enough practice in your previous life, then you have imprint the virtuous deeds and virtuous actions on your consciousness or a mind, and it join it travels along with the consciousness. And if you have accumulated great crimes or negative actions, non virtuous deeds, then the negative karma or negative action and and you imprint such a negative actions or karma on your consciousness and it travels along with consciousness as well. So it depends though which imprints the positive or negative ones you have printed on your consciousness.
If you have print or leave the imprints on positive imprints in your consciousness then it will help you and will travel to your consciousness and will benefit you in your next rebirth and if you have imprint the negative, leave the negative imprints on your consciousness then it travels with your consciousness it will hurt in your next rebirth. So at the time of death, the consciousness travels, all right? So we need to weigh the greatness or the So for example, if you weigh something, So we need to weigh the greatness or strong or strongness maybe, okay, to of the negative action and the positive action at at the time of death. If the negative action is stronger stronger, then your consciousness travels with negative actions and will be born in the lower realms. And if your positive action is more powerful and then your negative action, then consciousness travel along with your positive action and then we’ll let you be born in a high So this is the reason we need to accumulate great store of merit or collection of merit in this present rebirth and this present human rebirth and abandon all the negative actions.
We’ll stop here. So we’ll stop here today, and Rinpoche will take five minutes for questions and answer. Yeah. State Mhmm. Conditions are changing.
Mhmm. Does your karma does does the karma change according I mean, do different imprints ripen at different times during the intermediate state, or is it strictly the karma that’s ripened I mean, I would like to have you can you ask the answer that question again? Ask the question. Okay. Contemplate process.
Yeah. Yeah. Okay. You got the beginning with death, the moment of death. Okay?
You have the dissolution that have gone down to death, and now you’re going back up to the intermediate state. I mean, the intermediate state isn’t one unwavering condition, one permanent condition. Mhmm. So that this karma that ripens at the moment of death, does that remain the same all the way through? Mhmm.
Or are there changing conditions so and and opportunities for other karmas to ripen? During the intermediate stage, during that. Alright. So in general, when the death approach alright, we at the time of death, we have have two kinds of minds with the subtle and the gross mind. So so and we have also been told that we will be able to think about the negative and the positive and common during the time of death, which is the which process and the state when it when your mind is at the stage of gross level, all right.
So at that time we have been able to think about the negative and the positive actions and later a subtle mind occurs and then at the state of the subtle mind we can’t think anything and we are not able to think anything at that time. Sorry? No. So it has been said that it is very important important to train your mind at the time of the gross mind. And so in your daily life, if you and sorry.
So during the time of gross mind, all right, you will be able to think about the negative and I mean, negative and the both negative and the positive action. So if you have generate generate or think or join your mind with the gross mind with the positive action then it will accompanies until that positive action will accompany your consciousness throughout the intermediate state. And if your mind has been conjoined with the negative action at the time of then it will negative action will accompany through the intermediate state. So this is said that, I mean, if in our daily life, if you used to, if our mind is used to accumulating merits and being trained in a positive way, then at the time of gross at the time of gross mind, at the time of death, the gross mind naturally, I mean our mind has been used on positive action and you can easily arouse the positive karma or action at the time of gross mind. If negative action creating lots of non virtuous actions or negative action then the next action will our negative karma been raised or being arose in the time of gross mind, and it will accompany you until the time of the intermediate state.
So means in our life, it’s very important. So at the time of the sorry, the gross mind, at the time of death, been told two minds, gross and subtle mind. So the gross mind state at that time of gross mind is very important to arouse the positive karma or positive action. It is also very important that we need to make our mind used to the positive things and generate lots of virtues. Then at that time, which is the very essential time or important time to arouse, and it will we are being we will be able to suppress negative actions and imprint the positive karma at the has been taught in in general.
Alright? Yeah. Nice. So, I mean, in particular, it is there is little slight difference. So about explanation has been taught in it’s said in general, but particular means here, in certain case, is exceptional or something because it’s it’s been different because, say, a person who has been meditate has been meditating all his all through his life and practicing lot and generating sort of collecting lots of merits in doing virtuous positive actions or positive things all the time.
But at the time of the at the time of his death or her death, say someone just make him angry and he died on that spot. So that time he’s I mean he has been meditating and I mean doing positive all his life, but at the time of that his mind he was angry. He’s been someone, I mean, get sorry, mean, he has been dealt with anger and due to that negative action he has to go through I mean his mind has his mind he had imprinted the negative action or karma at the time of death, and he will go to the lower realms. So and in opposite, someone has led their life doing negative action and, alright, doing bad things in whole life. But at the time of death, I mean, because of, due to the help of his friends, they’re saying I mean, just residing I’m showing the pictures of Buddhas and and teaching him how to take refuge in triple gems of Buddha, Dharma, and Sangha and teaching.
So and at that time, at the time of death, I mean, he has been accompanied with his friends saying, I mean, like talking about the religious things, positive actions and showing energy. So it is possible that when we see the picture posture of Buddha and all the other holy masters, then we have been able to raise positive minds, which are engaged and think about their teachings. So and and some that person died and then he and by doing this that the person died and his mind has I mean, he has been able to imprint the positive action or karma within his mental continuum or yeah, mental consciousness, mental continuum and mental continuum and he can be born somewhere in the higher rebirth, and he can be born in a higher rebirth, but even he has been let his past not doing very bad deeds. So these are the kind of like exceptional case. Alright?
Let me say this one. Always. No. It’s it’s kind of. Warranty.
So these are kind of exceptional case and so, I mean, it’s very important to help some person at the time of their death, reminding their masters and reciting their masters names and their teachings or Dharma. That’s very important at the time of death. Or reminding those people to remember the positive actions, so, you know, according to it. No. So is Rinpoche saying that at the time of death, the anything that is actually influencing the karma is the emotion that is felt right at the death time that accumulates at the time of the gross mind, which is the thought.
Mean And carrying through to the intermediate Yeah. Or determining future. Yeah. Accumulated karma Uh-huh. Has no impact at this time.
Is that what the information is now? No. I mean It’s only the emotion that’s going into the closed mind for it into the information stage. I mean, the things Rinpoche said that So, I mean, you’re true to that at the time of the death, is the gross mind, and we it’s called incidental, which we use that word like whether we imprint the bad karma or right karma or positive karma. But you must also say that the positive actions or merit which we have committed in earlier in this life which also be very beneficial or helpful at that time.
If you I mean, we have it’s also very helpful at the time of death and also if you have used your mean, your mind has been accustomed with those first reaction, then I mean, I don’t know. I’ve said before I said before. I do not need to get healthy. What do you mean? Like all that positive accumulated merit and demarization So but I mean dissolution.
But it doesn’t have I mean, need to be helping you in this present present or the next. It can be benefiting others in the next in in future life as well. No. So you should understand that Rinpoche has taught two kinds, which in general and in particular in its exceptional case, alright. So as for you, if in well, I mean, it has been discussed in the general one that if your mind in if your mind is if your mind is kept used to doing positive things and it will ultimately waste at the time of death, and and negative is same for the negative at the time of death, but and also you you have and we have given the two examples at the time of death which are the exceptional case.
Remember that? So someone has been doing his spent his life whole meditating all of them. And at the time of time, someone let him get angry and he died. So do you remember that? Yes.
So that was the exception. You’re talking about that one, So, I mean so no. It’s it’s it would get back to your point, which is someone has been living his life or her life, spending on doing positive thing in whole life and then at the time of death, someone get let him get angry and died. Alright? Well, if you can use that on.
It’s kind of going on. So it’s the right so the In general, nothing Alright. Only the moment that is emotion that is felt at the death time is what’s going to throw you into your next rebirth and through Emotion. What you mean emotion? It means like I mean, it depends what kind of what kind of mind you have raised at the time of death.
It’s a positive mind or a active mind. If you’re able to raise the positive mind or positive action at the time of death, then it give you I mean, it will take your mind or beat you. It takes all the kind of like power and then will help you to be born in the good rebirths or high rebirths. If your mind’s been conjoined with the bad karma or bad action, then it it will conjoin your I mean, travel along with your consciousness and get you to the lower realms. So Rinpoche also said that so I mean, the the merit have accumulated, so a person has been with his latest life meditating and doing positive whole life and he has been died, at the time he died with anger or someone who get angry.
And but that kind of negative, sorry, positive action he had accumulated in this life, in his past life, it’s not just waste or something. It will be very useful, but not in this life. You can, and it doesn’t mean that it, at the time of death, it didn’t have any low, I mean, you have lost that. It can be useful or benefit in your future lives or or the next or the next one. This is what you just said.
So said good. So you have a common one. You have accumulated a merit and if you leave it for somewhere for even for hundred years, it will never lose or lost one. Angry often, then you will you will lose your merits. Yeah.
But if I have a good thought at the death time, that doesn’t matter because I’ve had a good thought at the death time, which takes me through. Yeah. Then, I mean, it’s very obvious and you clearly determine that and your mind mind of continuing will join with your good thought and will you will be born in there. But it’s very hard to do that. Is it clear?
Okay.