y Mahamudra International Retreat — 2004-04-19

Audio recorded at Buddha House Adelaide. Transcript auto-generated and AI-corrected; may contain errors.

About this talk. In this extended retreat session, Lama Zopa Rinpoche addresses two deeply connected preparations for death: caring for aging ordained practitioners, and the ultimate transformation through understanding how mind creates all appearances. Over nearly five hours, he opens with motivation and bodhicitta, then facilitates an unusually practical panel discussion with nurses and care professionals on elderly sangha. Topics include hospice and palliative care models, physical and spiritual needs, facility design, financial support, and home-based options in Australia and New Zealand—recognizing that for many sangha, “home is the monastery” and dying there matters spiritually. The teaching then deepens into esoteric Mahāmudrā: using the childhood learning of letters as a template, Rinpoche shows how all perceived phenomena arise through mind’s labeling and belief, not from external objects. He concludes with stories of accomplished masters who achieved peaceful deaths through virtue and ethical practice, emphasizing that daily life cultivation—patience, renunciation, good heart—is the truest preparation. For ordained sangha and serious practitioners.

File metadata (for organising)

File: 39 2004 04 19 MR.mp3

UUID: 237e7e71-9c19-42b6-a61e-edb40cf73117

Teacher: Lama Zopa Rinpoche 1

Collection: y Mahāmudrā International Retreat (Lama Zopa Rinpoche 1)

Date: 2004-04-19

Recorded at: Buddha House Adelaide

Duration: 281.6 minutes

Words: ~28,890

Another benefit from Buddha and Pilohide, All that foreigners need to come. And they receive all the qualities, the Buddha, myself. And the the house of all. Happens, every hangu, every element, every human beings, solar beings, solar beings, energy beings. All their perfect and the knowledge, that’s the understanding when she went, and perfect power to others, and perfect compassion, Complete compassion towards all This was in the house of all sentient beings.

I’ll go for the. To feed the knowledge and demons from options of saṃsāra sufferings and being enlightenment by active enlightenment. I want to release about the synonyms if they are about negativity. Treatment of anger attachment is even some sometimes they pass more closer. May they abide in ignominity, I’ll cause them to abide in negativity.

Please group grammar to be able to do this. How I wonder if they say all the symptom is happiness, cause of happiness, may they have a happiness. And cause of happiness, I will cause them to happiness and cause. Please grant my blessing to be able to this. Not only wishing, but taking responsibility.

Not only wishing on those weapons, but not just have the measurable, but to him create loving kindness and taking responsibility on ourselves to do that and ask for question about this. And the receipt of all of the the wrong concept. Particularly, yeah, the anger. All of. Receive all the and image of all the kindness you receive to.

I want to release about this in their being free from all the suffering causes. And they be free from all suffering causes. I will cause them to be free from all the suffering causes. We’ll take responsibility on oneself. And then ask for blessing and purified self-cherishing thought and particularly all the wrong concepts, then generate all the realization, realize the mutual compassion oneself.

I wonder if receive all the same things. They do not stay separated away from happiness or algorithm and the ultimate happiness. And maybe there will be separated away from this happiness and our cosmom do not be separated from this. Please be able to this. The wrong concepts of self self-cherishing thoughts, anger, I received all the revelations, the blessings of Buddha, this whole revelation.

Immutable of the. And also good to recite the what is is also in the public talks of this from Buddhists the verses from Buddhist chapter. End of the Yes. Yes. Yes.

Of those are specific. This one, there are certain beings exist. Our part and eliminate their suffering. So that’s why I asked to recite end of this after the Buddhist, what do I should? Then you recite, then you do the meeting.

So when we’re to do this meetings at the center, see. So to begin like this is very good. So asking Buddha to help. Because we need pure motivation to do the service, so therefore, immeasurable thoughts then capacity. Wisdom, also we need wisdom.

Without wisdom, then you got stuck. And good moderation, but good moderation, but with doubt, without wisdom stuck and then face, you know, difficulties. They can’t be really productive, beneficial, you know, productive. Well, there’s a benefit from of course from good from compassion, good good from motivation. But if you like, but wisdom and then you see that, you know, So there’s a good motivation to my momos.

Yeah. But it’s the motivation to my momos, but you have no wisdom to my momos. Then you see, then doesn’t come out good taste. Or the or the or the so without wisdom, you cannot without wisdom, you cannot eliminate the root of saṃsāra, you know, common delusions directly without wisdom realizing this, even if have, you know, all that realization, saṃsāra Bodhicitta, all that, even you have actual realization, unbelievable, you know, there’s unbelievable attainment in Bodhisattva. But if you don’t have wisdom, then again, you can’t be liberated from saṃsāra.

See, people can’t cease directly. Even though they help, but can’t cease directly. They because of saṃsāra ignorance and delusion delusions, so so that the reason to have meetings also for to help our wisdom. Because many people have different, you know, ideas. So that would help that would help you to have more brighter view, broader view, broader view, and then the thing that you can’t think of but other people can think.

So that helps other than working unity, working as unity, know, all the people working together, helping together other than that. So Even one is clairvoyance for the omniscient mind, but maybe still need. If if if one can well, of course, I need to sell this model. Even one can see the right things. So the group can help.

So can I start? So anyway, so here, please. I thought maybe it’s good. Not only sometimes meet, you know, with this issue of say, when the In the early times, there was not much understanding about sangha and not so much as also respect to no understanding of karma much related to sangha and things. You know, the in the in the early times, not so much.

So people think people would think, oh, I know I know as much as the sangha knows dharma. So the same, you know. So there’s no thought there’s no thought about this object of respect and because of the vows, you know. There’s a higher special object for you to respect. So there’s no there there’s no not much of this thought.

Now as as many years went through and then become now become as many years went through, become better and better in this in this part of in this part of refuge practice. Very very basic practice of Buddhism, the refuge practice. So become more known, more aware, more aware and karma. So so then realize everywhere, all the centers everywhere, realized that, you know, the person who lead meditation or teach prefer the Sangha. I mean, as as time went through, you see, realize that there’s more benefit in that and put on people’s mind.

Not only passing the word, but example. So two things two things then. It’s but it carries more weight. More effect benefit to the people’s mind to see. So this is the special benefit.

As regards to the model, the the model. So that’s, you know, has more weight in case more benefits. So seeing the model, you see that. The this so the for many years, there has been only a few number of Sangha, you know, who I say, one of few one handful does. Some nuns and some monks, there’s only handful that that, let’s say, wanted wanted to, you know, say, wanted to invite in ten directions wanted to invite in ten directions of the world.

There’s only a handful, few, so only a few everybody, they wanted for not having our shortage of teacher. Our shortage of extremely shortage of Sanga teachers. So now so I’m very happy that we’re able to establish more the basic programs. Here, seven or eight year is only one at the moment that Amazon obviously hopefully, it has more different centers where there are teachers with education, but also inspiration to that. So now the Lambertson operation also starting the five year program also because there are certain subjects which not in the eight year program, so which is in five year program.

So they’re trying to do within two years. The five year program, they’re trying to do within two years. I don’t know what that means, teaching very fast or I have no idea what it means. Treating very fast, going very fast on the off the text. So I’m not sure what exactly.

So anyway, so hopefully, this five year program happened more. I think the program alone is not enough. To be the model to be the model and intellectually alone is not enough because you can you may not even last in your ordination. You know, intellectual alone, you not but you need inspiration. So if you don’t have inspiration, it cannot last even ordination.

It is is not practice of meditation and lumbling. Learning words and meditation, two things. Learning words. First, you need to learn words, then you need to meditate on that to make sure become familiar. Become familiar, the mind to be the one with it.

So then one become a model to other certain beings, very good model, compassionate, warm hearted, and pure morality. That’s that’s the whole that’s the whole reason That’s the whole That’s the whole reason at the Ramessen government in chief. After they finished in that eight year study. Well, that’s the whole reason that’s the whole reason that I brought up this not only study the text, but if you’re learning the words and just passing the words, then that’s it’s of course, it’s it’s incredible. But it’s without practice, it’s like tape recorder.

You can record a lot of words and you can play the tape recorder. You put a battery inside and it plays back. You put a battery inside and it plays back. It’s without missing the words. It can sit back.

It can tell it can tell it back. It can tell you back, you see. Whatever is recorded or apply that. So even in table quarter, I can do that. So need to practice from the more than typical quarter because we have mind, typical does not mind.

Without the Lamrim practice without the Lamrim practice, then how much understanding is gained? You know, that becomes you’re information like computer like computer, you know, collecting information, merely collecting information. Your mind will be the same. All the problems will be still there. All the problems in the mind will be still know, even if you’re studying to hold to the Tantra text, the problems in the mind will be still there, same as before you met dharma.

You know, all the negative emotions are still there. Nothing differences, nothing less. All that. And all the unhappiness and loneliness, everything is there. So so in a bit so so the with the so while they’re studying everybody, they also late, they believe in five percent.

So that’s the con the conduct, as far as conduct during the study, during those eight years. So it is so the behavior as the conduct living in the five pieces. Even brought, but I won’t take again. So idea that that that’s that’s why it was behavioral. Then the other one the other one is what?

Then in each as a so one one keep diarrhea. No? Diarrhea, so one kid one kid diary that checking the motivation checking the motivation. Right. See, one how many activities done with self-cherishing thought and how many activities done with thought of benefit others.

Then one, don’t need to report it, but you just keep information for oneself. Then the how many times one lost app, how many times one lost temper, so that one has to write down and report. So it was in one month, it’s more than twenty times one lost temper, then one failed. For that one, you report to the, let’s say, species or the one which the, say, speech coordinate. I think at the beginning, didn’t understand, so they people have been reporting everything.

Then they have spirituality. Coordinator has spent a lot of time with this person, you know, so much time. At the beginning, has a good wish. So it wasn’t like that. So anyway, so that goes see how much able to track patience.

So that goes part of includes part of examination. So examination is not here is not just not the same in university or in even even the monasteries. You said you’ll able to write down, you’ll able to answer that time, those moments, then that’s okay. You pass the examination. Not just that, but it includes includes practice, how much the person during the time will behave right and also the tolerance.

So the duties issued on that basis. So it’s very so it’s very special degree. So then I was supposed to be one after I finished studying one year Lambert University. So that when no question, they don’t practice, but when they become teacher teacher, you know, teaching Dharma around in the world around in this world so that they already trained. The mind has already trained long term trend.

So also have the mentation. So so when they teach words, the words are not empty. Not just empty words, but not even if there’s no even there’s no realization, but some experience. So you can teach with some experience so that there’s some richness there. So more effective to the people when they listen.

Then the teacher become very good model for the other or the other the model. I say, very what do say? A very good model for the students. And not only education, but a warm heart and also be able to see that was inspiring example. So that was so then definitely they would practice from their side.

So that’s the idea. So of course, this having more of this fire, so it helps. And there’s, of course, discovering reason. So other centers, here in Australia, especially in the center, there are sanghas. So many sanghas there are doing intensive study.

And so which is the thinking. So many there. And also Yes. Also, they go there, some on that too. There’s a there.

And now resident teacher, I heard. We have a opportunity. So we’re very happy of this. So there’s only a few handful of sandal, only a few. They have to go everywhere.

No time for their own retreat, things like that, you know, all over the world. So then so soon they soon taking them more time, you see, put them to retreat things like you see. So not organization of stretching out. This is only a few hand handfuls. See, most nuns.

So the see, making us so busy. That’s so more can be shared, actually, you see. So it’s to bring light, you see, in the world or in the the numb I mean, so many numbers. Many, you see, human beings in their life. Illumination.

So here now, So the the so along with the study as much possible to practice. So that seems very, important combined. Otherwise, you can’t enjoy the life without practice. Even you’re studying Dharma, learning, but you can’t enjoy the life because of the all the innate emotion thoughts, like a thorn, like a working of a thorn, thorn, for sure, rocks. So can’t really do the lab.

That’s what happened in the past. There’s much study done, but didn’t get practice in Lamrim. So And somebody, one very old student, sang for many, many years and good intelligence, studied well, but expressed, didn’t unable to find happiness, unable to find self sufficient, unable to find happiness. That’s what complaint or the That seems that Tibetan Buddhism doesn’t give any happiness. So that’s what or something wrong something wrong with the Tibetan Buddhism.

So there’s something to be so I can’t begin like that. Something missing there. So better to stick to better we didn’t say, but I think we are better to stick with some psychology. Anyway, so these things happened in the past. So we have to remember those things and why people do not find happiness.

You know, it’s more more dharma and more philosopher understand, and more one learn why why you cannot find happiness, why you can’t enjoy life. So we have to think about that. That’s that’s a very important subject. Very, very important subject to to say, say, yeah, then then everybody everybody to know. So just a bit to letting something, you see.

So practice the lamrim things. So now here so we have an old sangha, very good, I think, very good example by who have been living at. What’s his name? Living there for so many years. Just tell me about lived there for so many years.

But very good. For the moment, his preference is to be independent. He drive car by himself and to do everything by himself. As much, you know, as much as one is he that he that he wanted by himself. And a very happy very happy person.

I heard from many people, even though I didn’t live there for, you know, many years. But those who live there, even the or the among others, every day, know, very happy, smiling, you know, very, say, humorous and very happy. Every day, same person. You know? It’s a great example.

Anyway, so sooner or later, in the like, in this case, then they do make look after. So anyway, so so the so here, to discuss that. So whatever ideas we have to give for this project, I say. So when cannot do activities, teaching or traveling, see, have a, you know, to organize place to look after. So so that’s the I think there’s need, not only one place, but a few, a few countries need to put their sanghas in different countries.

So I thought it in New Zealand, but it didn’t happen. So that part. Yeah. You have some idea before, so express. So looking at the elderly Sangha, I’ve thought about it, and I think there are about three different kinds of needs if you look at the elderly Sangha.

Three needs, three categories. I’m sure you can apply that in different ways, but this is the way I apply it up. So we have spiritual needs for the Sunda. That includes I mean, I wish I had a whiteboard. I’d like writing on whiteboards.

Anyway, the continuous development of their mind is one spiritual need. It’s a broad category, right? Preparation for death. And the third one is serving others. Now I’ve just divided it up like that, of course they’re overlapping, you know, because one is the same as the other.

So there’s the spiritual needs, continuous development of the mind, spiritual preparation for death, and serving others. Now the second category of their needs, the kinds of needs that people, elderly some of them need, are the physical needs. And that includes the supportive care of their weakening, degenerating, aging bodies. And that includes the medical management of their conditions, like they might have Parkinson’s, they might have arthritis, heart disease, maybe cancer, and general loss of function. And even maybe have had a small stupa, and so they have, you know, partial disability on one side of the body, or even full strokes.

So physical needs include then, they need to have a medical person for the somber who can’t look after themselves. They need also facility. The facility must be an environment that is specially structured for disability. For instance, it has to have certain features like handrails, and disabled toilets, and access for wheelchairs, like ramps and things like that. In terms of the physical needs, the second feature besides the environment is the third thing is close access to emergency services.

So if they’re not terminally ill, then we want to revive them. We want to keep them alive as long as possible, and they need access to a hospital with those facilities, and that needs to be within eight to ten minutes preferably. So then the third category of needs for the elderly Sangha is the social needs. So they they need to have contact with other Sangha for support, you know, because nobody knows Sangha like Sangha. And and they need to have still contact with their family or, you know, their sons and daughters or, you know, their sisters and brothers or maybe even, you know, a mother or father that’s still alive.

That you know, that they they want to visit them and have access to them. And the third thing is they want access to friends and and then we have others, know. That’s remember the third category under spiritual needs was serving others. So it’s good if they have contact with others, not just out in the bush somewhere, you know, but contact with others. So this this comes up into my other hat, you know, head, you know, whatever.

And as a hospice nurse, I just want to explain to you what a hospice is and what a hospice does. So a hospice has three functions really. So an inpatient unit, you know, where it provides a place for for a patient to go when they are described as terminally ill. You know, when it’s seen that there is no not going to be any improvement to their condition, and they’re eventually going to die. So the hospice provides respite for the patient.

It relieves the family of a burden of twenty four hour care, It gives the patient time out from the family as well. And it provides specialized care to manage pain or other suffering symptoms. And then thirdly, it’s a place to die, where they can’t be cared for at home because they have no family, or people go to hospices sometimes when they want to die away from home, away from the family. So that’s three functions, you know, as respite, time out for the family, providing relief from symptoms, and to die, you know, away from home or not in a hospital. So to die in peace, know, with a happy mind, a peaceful mind, to be prepared for death, really that that is a spiritual concern.

And currently hospices are providing the pervasion of providing care for the spirituality of the person is is really not understood. And it’s like left to a chaplain or a minister of the faith. And often they have to fit it in with their own time schedule or something, commitments or the institution or the hospice. So medical staff aren’t trained to look after the spiritual care. They don’t recognize it really.

They, if someone’s kind of writhing around in the bed or looking distracted, distraught or something, they see that as an emotional problem. And then, you know, what they do is they give them drugs. The drugs makes the person kind of sedated, and then the family thinks, oh he’s in her, she is at peace, because they’re not writhing around the bed anymore. I mean, I don’t want to be too graphic, but you know, it does happen, you know, it’s really quite horrific. And basically, I think it’s not really just an emotional problem that they’re facing.

They’re facing the end of their life and everything they know. There’s a tremendous loss. There’s some tremendous thing that they’re going to. They have to be able to figure out how to leave this world, everything they they know themselves, know. Such an identity with self we have, you know.

All the things that support the idea of who we are, our family, friends, reputation, wealth, position, possessions, and that’s kind of hard on people. So some people are prepared for it, but most of the time people aren’t prepared for it because actually, you know, we never think about dying. So the usual procedure is to give drugs or to get a counselor to talk to them, you know. But then, you know, if they can’t talk, then what to do? There’s nothing to do, but just give them drugs.

The drugs usually doesn’t help, by the way, actually, because then the drugs wear off and then the people are just as miserable and upset and you know, writhing around the bed, and nobody knows what to do, and it’s not very nice. So so what to do? So okay. So let’s go back to the Sangha and the elderly. This is gonna all tie in soon.

So back to the Sangha. So if you’re looking at at the first thing, the spiritual needs. Here’s a group of people who are probably the best examples in the world, you know. Like just said, they give example by their lifestyle, you know, their role models. So it’s amazing.

It’s amazing to have this group of people. So they they have the greatest advantage to look after others. They’re they’re the best people to be able to sit down with, even without any skills about, you know, the psychology business, you know. Just be able to relate to people because they’re working from a position of caring for the other. They don’t even need psychology, you know.

I’m not pretty keen on psychology myself, but they don’t even need psychology because they’re working from their real good heart. You know, they’re working from looking at the other person’s needs and caring more for the other person. Instantly they’re in tune with them. They’re in tune. They’re, you know, they’re connected to the person who’s dying.

And then this is a group of people who particularly have been working on I’m gonna die tomorrow or today or you know, this moment. They’re they’re working on this idea that death is imminent. And then as elderly Sangha, you know, it’s right in your face, isn’t it? Because your body is deteriorating, you know, every week or every, you know, year, it’s you’re getting weaker and it’s now it’s really imminent. It’s really eminent that we’re going to die.

So then they have this life experience because all of us have well, I’m not a sangha yet, but all of us, you know, you guys have come from different walks of life. So much to offer people. So I think, you know, that this group of people would be excellent to help people who are dying. And you know, interestingly enough, that the first hospices in this world actually was started in the nineteenth century in France and Ireland, and they were run by nuns. And so they didn’t didn’t have any technology in those days.

Couldn’t keep people alive. So what they focused on, what their emphasis was on was spiritual care, preparing for death. How amazing is that really? We’ve got so far away from that because we got into technology and all these drugs, you know, with all their side effects that just make people more and more ill and sick and unbelievable. You know, it just would be fantastic if the real business of dying was attended to, was addressed, which is preparation for death.

You know people who are prepared for death, who have a happy mind, they don’t even need as many drugs as other people. We had a patient from Burma, and he was amazing. When he knew he was gonna die, he took himself up. They had this tiny little house in Auckland. And he put himself in one of the smallest rooms, just his bed.

It was as long enough to have a bed and an altar. And he didn’t allow any family to come in there except if they were giving his meals. And he had cancer and he should have been in terrific pain, but he wasn’t. He wasn’t on any morphine at all. And all the nurses you know who come from the straight hospice you know where you know the Christians and everybody has you know everybody has a drug going into them.

Everybody who’s dying. They’ve never seen anybody die without drugs. And he died without drugs. He had a happy mind. He and you know the the only person they had to deal with was his wife who was trying to get used to the idea of losing her husband.

And you know watching him do what he needed to do was amazing. Such a teaching for the whole family. Amazing. And for the community. And for all the nurses, you know, and doctor who came to see him.

Anyway, so so meanwhile, you know, you’ve got so my idea is that to build a hospice with an adjoining adjoining rooms or separate units for Sangha who can do their practices individually or in a group. And then they can support others who are dying when they are able. And and being part of the hospice or being part on the land, they, you know, something, if they need medical care, then they are right there. Then we have have instant access to the medical facilities. And so my idea is to have this prototype in the Auckland area.

Auckland has a population of one point three million people, and it needs to be an environment that has that’s got a big view, you know, A good view, a big view, preferably looking out to see, although that’s really expensive now. And they’ve had a big property boom boom in Auckland Road. The best properties just skyrocketed, so I don’t know where I’m gonna get this money from. But if anybody sitting here has really got a couple million dollars in their pocket, please see me. Okay.

So that’s my idea. So we’re in a beautiful environment like said, you know, if you provide the beautiful environment, if you provide the right environment, meditation automatically happens. Isn’t that true? You know, we look in here, you know, walk in here. Or sometimes when your mind’s really disturbed, you know, sit out on the beach and let your mind just look out in the sea, and the sea just connects with the rest of the world with all the sentient beings under the sea and goes off to all the other countries around the world.

You just can’t help but stay closed up in your own little problem world. So I think that’s all I have to say. Thank you very much, Roshan. Thank you. Yes.

Very good details. Thank you. That’s very much. Any other sanghas or? There are some other people who have indicated that they they would speak.

Yes. Mary, would you like to come? And everybody else. I’m Mary, I’m a district nurse. I’ve been nursing for about nineteen years now, and I’ve been in aged care for about the last fifteen.

As soon as I finished my general training, I went straight into aged care, and during that time I’ve also worked in palliative care and a community service as a volunteer coordinator. And I agree with everything that Izzy says. Think she brought in a lot of really relevant points there. But hospice care is for terminally ill people and it’s generally you’re talking about that last six months of life, three to six months of life is generally the criteria for palliative care. But aged care is more slow stream, what I always refer to as slow stream palliative care.

And so if I can read this because I’m shaking now. Caring for our elderly Sangha, compassion for the suffering of old age. As an aged care nurse, it really has given me an opportunity to see the suffering of old age and just seeing the way people grapple with that suffering. They really resisted and a lot of times people just weren’t prepared for it. I’m not gonna get old, I’m not going to deteriorate, I’m not gonna go downhill.

And with this topic, the Sangha, caring for our elderly Sangha, for me, I just think it personally could be just a fantastic opportunity. I mean, you guys are refuge objects. You know, caring for the age is I think a wonderful opportunity that I’ve embraced because I’m caring for my mother’s sentient beings who really need me at this time. And so caring for Sangha, you know, for me it really is a very valuable and precious opportunity. In practicing bodhicitta, practicing generosity, practicing patience, And also I think because it’s within a Buddhist tradition, it will then also give anybody who’s involved an opportunity to become familiar with dying and the preparation for dying from a Buddhist perspective.

And when I heard Rinpoche talk just then, he was talking about education. I mean, I think there could be some real education developed around how to care for our elderly Sangha and how to care for each other as Buddhists and being able to die as a Buddhist and to be able to practice some of those Buddhist traditions such as powwow and I hope I pronounced it right, probably haven’t. For me it really is a valuable opportunity and so with our elderly Sangha, I’ve seen that many old people that they get close to dying. They have what they call a spiritual crisis. They’re in spiritual pain and that really does enhance their physical pain when really it’s a spiritual crisis they’re in.

And so, you know, being able to care for Sangha, I hope that we can almost bypass this spiritual pain because we’re all prepared for it, aren’t we guys? We are going to die. We know that. Know, Ramadan has been telling us that for years and it’s looking you right in the eye. So, you know, for us all this really is a wonderful time to really try and put into practice some of the teachings and, you know, I would certainly hope that if this project gets underway that there’d be some teachings given specifically about how we can care for you all, elderly son down.

Slow stream palliative care with the aim of it to be to provide comfort and quality of life And provide ways to make life beneficial for others. It would be from a disciplinary approach where the aged person was the leader and director of care received. The success of doing this becomes reliant on the aged making appropriate decisions at appropriate times. And for me, this is like the linchpin in caring for people with a, you know, who are growing old. Know they don’t want help with having Meals on Wheels coming in now.

Know they know they don’t want somebody to come into their house to help them clean for it. No, I can cope with that, etcetera. And so, you know, as you grow old, it becomes a matter of timing and realizing when you need to let go of some of those physical functions. You know, we call them activities of daily living as a nurse, activities of daily living such as cleaning and washing and cooking and shopping and paying bills. To know when when you need to let go of those daily activities and just focus more on spiritual, your spiritual practices.

So that becomes a matter of timing and it also the most important thing is developing a supportive network. For me this is absolutely crucial for aged care and it can happen at home and it does happen at home on the part of it here in Australia. And a part of that supportive network is having family, being a fit where what the role families want to play, visitors, knowing what community events and outings that the Sangha can still be involved in, any phone contacts that can be have. I think they can be part of the supportive network and of course the role that the Dharma family wants to play as well. I think they have a huge one.

My advice to or my suggestion for any sangha who is aging and getting closer to that time of dying, it would be useful to have a will made out, to have a medical power of attorney organised for yourselves, and to be clear about an anticipatory directive. In other words, how you want to be at the very end for you. If there are certain practises that you want to do, if there are certain commitments that you want to be maintained right up until you die and past you die. I’m sure Rinpoche would have some ideas on the sorts of things that need to be done around that time as well. So just, I divide it up into the sort of, there’s a physical deterioration of our body associated with the chronic disease process.

This results in a decrease in mobility which makes it difficult with cooking, cleaning, shopping, showering, etcetera. Decrease in dexterity, just in fine movements and stuff. Decrease in sight, this is what you all have to look forward to. Decrease in hearing. Increase in isolation probably.

Increase in boredom too. I often see that with aged care. Aged people living in the community, they become quite bored. Decrease incontinence. That can often be a problem for aged people too, which then has skin care issues.

And that’s the physical deterioration which I hope is probably the main one that we’d be dealing with as far as the sun is concerned because it’s far easier looking after somebody who’s physically deteriorating than people who have developmental deterioration such as dementia and confusion. If you’re looking at that down the track, your cognition will slow down, your reliance, you’ll become very reliant on routine, familiar faces, people, you know that’s what will hold you up. You’ll become forgetful in cleaning, eating, taking any meditations or any of your practices or anything like that, you’ll probably forget them. People with dementia often have wandering problems, they wander around, they get lost, they can become aggressive, they become confused, you’ll end up living in the past or somewhere like that. You could develop inappropriate behavior.

Your need for eating will decrease and you can potentially become fixated on something too. And also there’s incontinence issues as well. I think we’ll all have that to look forward to in old age without a doubt. I’ve seen very few people die without some difficulties in that area. Generally speaking mental deterioration requires more supervision and care for a longer period of time than physical deterioration.

So I hope and pray that you all have a physical decrease rather than a mental decrease. Services available in Australia. We are very, very, very fortunate to live in a compassionate country such as Australia in caring for our aged. There’s heaps and heaps of services readily available that are inexpensive for anybody that has a healthcare card. And I would assume you all probably would have a healthcare card.

There’s HAC services and I can’t remember what the abbreviation, what that means, but yeah, home and community care. Meals on Wheels will be provided for that. Home help, that can be two hours per week. Personal care with showering and we’ve also seen that used for helping people the drop in in the morning and the evening, making sure people are getting up and going to bed okay. Personal care covers a lot of those like pre technical nursing stuff and home maintenance.

There’s also a district nursing service. That’s what I do and I do a lot of support and monitoring for the age. And the sorts of services that I could refer you to with podiatry, with your foot care because you often can’t reach your toes. OT, occupational therapist, and that’s really handy in just getting around the house, having rails and things like that in a place if you’ve got ramp, if you’re on a hill or you’ve stairs or something like that and you can’t walk downstairs anymore, ramps and things like that. Yes, it is gonna happen, venerable Neil.

I can say you’re not in there. No, no, no, no. We don’t do that, do I mean, OTs are terrific in just working out the environment for you so it is a safe environment. There’s also physio for keeping you strong. Ultimately, a lot of being moved into a nursing home is very often dependent on your mobility.

So the longer you can remain mobile, the longer you’ll be able to stay at home. And I think ideally if we want to practice palliative care, we want you to die at home or in a home like environment. Know, mean that really is what a hospice is. I don’t think you have to have a facility. Think EC’s plan would be wonderful but like you said it’ll cost a couple of million and really you could just do it in a home environment.

Dietitian, if you lose all your teeth or something like that, you need to change your diet. Social worker, they’re often good for dealing with any sort of financial issues. Speech pathology for swallowing difficulties and the good old continence nurse. Referral can be made by anyone to district nursing. Referral can be made by anyone to a district nursing service as long as consent is given by the prospective client.

So it’s a very easy service to access here in Australia and from that you will be put on a clinical pathway. That’s the latest acronym we use in nursing these days. The sorts of services that are available in Australia is like a safety link. If you’re like say, I was just brainstorming what could be possible scenario, I could take on a venerable sangha to live at my house and still maintain my work, etcetera. And so I’m going to be out for eight hours of the day and I get a bit worried and concerned, are they gonna be alright?

So they could get a safety link. In other words, know, they’d have something on them and if they fell down or something like that, they just have to press that and I would be contacted to race home and help the vulnerable up or whatever. Yes, safety and great carer support services. I mean Australia’s terrific these days in that they don’t necessarily want to they want to keep old people out of nursing homes. We can’t afford it.

So we want to keep them at home. So we have services these days that support carers. If anybody wanted to care for an elderly songa, there’s services, there’s money available for you to do so and there’s support there for you as a carer. There’s community care options and they’ve got various packages that can be accessible. Your district nurse could certainly link you in with any of those.

There’s carer’s pension and there’s carer’s supplements for anybody that is a carer. And how much you get is determined by the needs of the person you’re caring for. GPs these days should be developing plans for the elderly and they should be developing, have some sort of pathway making sure you’re being connected with appropriate services as well. And if required, because your physical illness, sorts of things that end up getting people in nursing homes early are things like stroke and dementia. It’s when a person really needs to be lifted and moved around.

It becomes very difficult to care for people at home when you’ve got when there’s big mobility issues, when they become immobile and they require to be manipulated. But community care options has created options in that area as well. So just just a few considerations for caring for Asaṇga in Australia. I think the sorts of things you want to consider is ease of access to amenities. I know that it has been talked about of having a teacher center as an aged care facility for elderly nuns.

And I just don’t think you’re going to be able to access services easily out there. And I also think too that for mobility issues if you’ve got your frame and things like that, Gopher might be good there. One of those bicycle things with the engine in it, the three wheeler things. The Gophers, you know what I’m talking about? They could be all right around the center.

They would be good, I reckon. When the stoop is there, they could be good. Or your wheelie frames around you go, but I think really at this stage, AAtishas, we’re a construction site, which I don’t think would be safe for the elderly at this stage. So and there’s really not a community out there that would be able to support you. Particularly as you move on, you’re going to need people dropping in at least, you know, once a day.

You need a spacious kitchen and bathroom. Know if somebody’s going be assisting you with a shower or anything like that, we want some room in it. We need room as a nurse. You need room trying to work in small bathrooms is hopeless. And same with kitchen too.

I think you’ll be better be able to help yourself to stuff in a kitchen if it’s a decent sized spacious kitchen. A good lighthouse, some of this dingy stuff. You’ll probably notice that a number of you are wearing glasses already. So we need a lighthouse so there’s heaps of light in there so you can definitely see. With minimal steps, minimal steps is the key.

That’s what you normally trip over. And I think the really important thing is meaningful activities. I see that a lot with the age they’re bored. And once again, I think just meaningful activities, I think that’s something that you guys might be able to talk amongst yourself or Lama Zoho, I’m sure, would have heaps of ideas. I have to think of myself too.

Okay. And so I’m coming to the end now. So what other spiritual traditions have done? You know, the Christians. They’ve put in the Jewish community too.

They’ve done this as well. They’ve bought land, real estate. Buy real estate and they build their own facility. I think at this stage because we’re a small organization or a smallish organizations compared to the Jews and the Christians in Australia that potentially you could just buy a house in Brisbane and a house in Melbourne and a house in Bendigo and a house in Perth that would have four bedrooms in it and bingo, I think you’ve got your aged care facilities there. It’s just a matter of buying a house that sort of meets a few of those requirements that I’ve mentioned earlier on.

And, yeah, so that’s it. Thank you very much. Thank you very much. Not a very enlightening Think about it. Can I see how many people have got things they want to say so we can just manage this?

Over here. Thanks. Roger. And over there. Roger.

Back there. There. Quite a few. I’ll just keep it simple. Actually, when I die, I think I prefer to die alone.

What scares me most is the emotion, other people’s emotion and being around you. I think far more than anything else. But anyway, I hope I can die alone. But if I do need help, you know, I don’t want people around me, I mean, of course, with the best of intentions. Sort of emotional.

That’s my main wish. From what I’ve seen of older Sangha who Sangha are getting old and there’s ones that can look after themselves. I mean, they’re physically okay and they’re going to die physically okay. Then there’s ones that are not physically okay, so they do need some support, some physical support anyway. Some physical care.

I mean, we have one nun in America and she’s, I mean, arthritis is quite bad, quite serious. But she’s happy. I mean, she’s happy. She just wants to get into an isolated place, do retreat, and die. Physical things she’s putting up with is a lot of pain, but she’s managing okay.

But her main need is that she just needs a place. She needs some food. You know, just a very basic sort of thing, right? The last thing she needs is a lot of bubbling energy, emotion, and other things around her, creating attachment and other things. It’s too difficult.

It’s quite simple. And she’s somebody who needs some support because of her physical condition. Hopefully, you know, most of us sort of physically be okay. So I don’t as I see it now anyway, for Sangha anyway, I think mostly it’s sort of a practical issue, you know, needing some kind of needing a fund. And then as people get old, they’ll be in different situations.

They may want different things. Maybe one Sunga person might want to live within a Sunga community to be around people. Around the right kind of people who know how to relate to that person. And they can manage. They just probably need some some support for their food and accommodation.

Maybe some Sunga, I’m sure, want to just go off someplace, find a place they can do retreat, a cabin, and just die. It doesn’t have to be a big deal. So then they just need some kind of basic support. I mean what two previous people said is, I mean there’s some very good practical issues there but it scares me, the emotion. Sorry?

I can’t help it. I’ve seen it all my life what emotion does. Anyway, and then the gentleman, monk, the elderly monk, Dhamshu in New Zealand, Deutsche Chum Institute, he’s eighty two years old, happy guy, happy monk. He just may die just any minute, right? He doesn’t need much.

He’s trying to be very independent. But I guess if he lives longer, gradually, independence won’t be there any longer. He just needs somebody bringing food, just make sure he’s okay, and then he dies. So I think at the moment, from what I can see, it’s just in different countries there’ll be different situations and people will have different needs. So it’s just the awareness of Sangha as they get older, what can we do for that individual Sangha?

Maybe there’s not always the same answer for everybody, but certainly a fund that would take care of just basic essential needs according to the individual sangha. I would like to give the opportunity to speak first because this is about them, for them, with them. So who would like to speak from the second? So another enlightened talk Roger. Thank you very much.

This is the first time I think to him after many years of doing service. This is the first time I think. Taking the opportunity. There’s also one old monk, Nālānda. What’s his name?

What’s his name? John. John. John Cott. He how many years he lived in?

About five or six years. Oh, no. Maybe more. You don’t know. So there was one old monk who lived there.

Nālānda didn’t have registered Nālānda for one on. And he passed away peacefully. Right? I wasn’t there. I heard.

But, anyway, one time I was there, and there was a Vietnamese who was time to time they come family to offer food to the Sangha. So we that time they used to have monks used to have food outside. So that was during Keshi Shambhatai first time. I don’t know. Maybe it was another time.

So this some years ago. So he was there, and I felt so I felt just by seeing his face, I felt he didn’t need to be scared to death. You know? Felt very positive just by his looking face. And I think he died peacefully.

Yeah. So, Yeah. Of course, some might need to because as the memory if their memory is deteriorating, they need to help, you know, the prayers or some basic things that, you know, firepower at the the time of this organization. What if the person is familiar to recite, you know, verbally recite, not in silence, but verbally recite. The person can hear.

Okay. The person can do. The person doesn’t recite. It’s just the meditation. So the mouth reciting, somebody else can do.

So that in case the person need to, you know so there’s If there’s difficulties remembering, so then the other thing that is mainly the physical health and so that’s I think, yes, as you both mentioned, Raj mentioned. So I think as the person becomes physically, it’s a problem. Please go on. Gosh, I’m I’m not a public talking person, but this is something that’s really close to my heart. And I do absolutely agree with what Roger said that as you’re getting close to death, you just want to be in a quiet place on your own.

And I’m very lucky I’ve got enough money to build a retreat hut. And I’m in Auckland, Coromandel, New Zealand, are letting me build my hut there. And I just want to hopefully just die live and die there quietly on my own. We’re very lucky in New Zealand and Australia, but we don’t have to worry about financial support. But we do need to worry about the hut.

Because not everybody was lucky like I was to have the money for a hut. And I think it would be very nice if if an area was put aside in most centers where one or two huts could be built, either by the community there or by the sun or if they’re lucky enough to have some. And then any shopping or anything that needs to be done could be done by the people in the center for their monk or nun. And that would be great vehicle for them to practice Bodhicitta and just help each other a little bit. And that was just my opinion.

Thank you very much. Very clear. Good. I just thought I’d speak of a couple of examples of Sunga and a couple of the people who have died. We had one of our nuns who had cancer.

She was in her thirties, I think, and went to Melbourne. And she was cared for by her family, but actually she and and by one other nun who went down and lived with her for the last couple of months because she she really did need full time care. And Jean Layden, who was a student at Chenrezig, an older lady who’s going to get ordained, but she also got cancer and was cared for by her family for the last couple of months and had some of the Sangha members go over and visit her for that sort of spiritual support. Then we had another nun a couple of years ago. I think she was only in her thirties, and she lived at Chenrezig with the other nuns for as long as she could.

And and for the last week, she went down and died with her family in Sydney. And then there was Inter, who many of you will know from the Lummi Tongue Presenter. Karunā cared for her for a few months, and it was very interesting experience for me to see both physically and spiritually the support that she needed. She she wanted to have people come to do to help her do her prayers, like she lost the actual strength of concentration to do her prayers. So she had a roster of people coming to do the prayers with her.

But she said to me, one day is quite difficult because everybody does a little bit differently. And it actually became quite disturbing for her. So then I thought, you know, if you’re really going to rely if you’re gonna have somebody there to help you when you’re dying, it’s quite good to choose somebody now. You know, think about think about who it is that that you wanted. And then the last example was one older man who also Maybe to pay some bucksage now.

That’s right. And one older man who lived out in Stancorp where there are no amenities. And he rang me one day at Corona and he was only in his fifties, but he’d just been diagnosed with cancer and he had a couple of months to live. And he said, oh, is there anywhere I can come and stay so that I can be around Dharwa people? And if we had that house in Brisbane, then it would be just great.

There’s another person in the Gold Coast who said who rang up and asked for the same thing. So I know they’re not ordained people, but in those last few months, wanted to be around, you know, their spiritual brings. Other than that, I thought we should just all practice power. Have you chosen your dying buddy yet? So yeah.

Can I just get an indication of other people who’d like to speak as well? The healthy young men. After listening to both Roger and Tadu and YK, what has occurred to me is that there’s enormous variation between what people want when they’re dying. Whether they’re Sanga or not, there’s going to be enormous variation. And for Sangha, also there needs to be some sort of financial support for quite a lot of Sangha.

I’m one of the fortunate ones where I have my own pension from Australia, so I probably don’t need that. But there are many Sangha who may be not in petechic teaching positions, they’re not high profile, so they don’t have that financial support to be able to go to the place that they want to go to. Or what if they want to do when they die? Lama Yoshisonga Fund, of course, is there. It’s always quite short of money, and it’s there for people who are working in centers.

But now we’re talking about people who can no longer work in centers. So in order to maintain the sort of flexibility which seems to be coming up in these discussions, maybe what is needed is some way of funding so that people can have an individual choice. So that individual centres can either support that younger person or the younger person can contact the fund and build their retreat hut if they need to retreat hut or get whatever sort of financial support they need in order to die with a happy mind. Whether that means dying amongst people with some son could not want, whether it means dying alone, that leaves the flexibility of choice, and it also leaves more flexibility for the centers to be able to work with the needs of that particular son of a person. That’s all I wanted to say.

Thank you very much. Richard and everyone else. Bit by bit, my short talk has sort of fallen away as most points have been covered. But I agreed with Roger. I mean, a lot of people say my cat’s disappeared.

I think it’s gone away to die somewhere. Cats seem to know when to do these things. I’d like to know when to do that, and I’d like to think that there’s a cave somewhere I could just go and just do it without any fuss. So I feel very much the same way. But as Tony has just said, everybody is different.

Maybe the fund that or the financial source that Roger was talking about could be used by centres to be very aware with any developments or renovations or new buildings to have some sort of facilities for older sungha. Because I think it was Mary who said the thing now we can’t the government can’t support all people going to homes and to special facilities. So they’re encouraging people to be cared for at home. Well, for a lot of the Sangha, our home is the monastery, our home is the centre, our home is the nunnery. Wherever we’re living, we would like to die there.

So if the facilities could be there for that to happen, if the people who are responsible for making decisions for developing the facilities could be very actively thinking about that possibility and creating those facilities for the people who wish to use them, I think that would be a good use of that fund. Thank you. Thank you very much. And I think Malanda is prepared to care for the months when they get old. So in our new building, we have two rooms, which are specifically for this purpose, with their own bathrooms.

And also, we bought just a piece of land in the mountains, in the pre maze. And if you want to build your hut there, as monk or nun, you’re welcome, and we leave you there to die in peace. So I think that there is also a caretaker hat, someone would look after you. Yeah, as I said, we are just about to finish our new building project, and there will be two rooms, specifically big rooms, specifically for this purpose, to care for our moms. Thank you very much, Pundit.

Great. Thank you very much. For some years now, I’ve been involved in a state funded a Victorian state funded organization called the Center for Grief Education, which specializes in training people in dealing with loss losses of all kinds, most commonly bereavement, but not exclusively. And the statistics are that ten percent of people fall apart completely in bereavement and are likely to die early as a result of bereavement or chain reaction suicides and these kind of things that we do with issues like that and training and education in these issues. What I’m talking about here is that this has got me involved in the death industry.

And it is an industry. The funeral industry is a totally unregulated industry in this country. Anybody can set up without any training and do anything and set yourself up as a funeral director. There’s nothing to stop you. And I think this is relevant now because we always our business starts after the box.

Right? So and I’ll start with the box. I just like to say quickly that there’s no need to spend any money on a funeral. That the Jewish community has got this down pat and has got it down pat for hundreds and hundreds and hundreds of years. There’s an organized there’s a Jewish community in every Jewish community, there’s an organization called which means circle of friends.

And the is extremely old, old organization. It means burial society. They are not funeral directors. When you make a call to the phone is answered with a prayer. And then they say hello.

Every time they near a body, they pray. If you call the Catholic cadetium to come the the one thing they do that we don’t do is they like to bury as quickly as possible. And my friend who’s the director in Melbourne, his record is two hours from death certificate to the ground, which is probably the opposite to how we think. And it’s a but it’s a completely discrete organization. They run the whole thing themselves.

Now if if they have to sit up with a body, a body’s never left alone. If a body’s kept overnight for some reason, if they die on Shabbat or something like that, they don’t bury on Shabbat. They do not cremate. This is orthodox Jews. They do not cremate.

Then men Haverkadish is all volunteers except for the permanent staff. Now the bodies are washed. Men wash men. Women wash women. It’s the same that the Muslims do the same thing.

There’s ritual washing, ritual clothing. It’s all incredibly prayerful. In commercial funeral workshops, which usually the back of industrial sites not anywhere near the glossy premises you see, they’ve got the radio on and they’re talking football when they’re doing this. So I’m really impressed with the way the Jewish community handles death. They’re experts at death.

Coronial issues. The state state laws corrupt coroners will cut when they feel like it. The Jews are very against the body being cut. There’s big laws about that. And and the the record of the condition will go down to the coroner’s court when they’re well known and argue against an autopsy and usually win.

If there’s clear cause for an autopsy the Jewish community will always go if it’s the law to follow the law but if there’s no clear cause then they say no don’t cut we know who we know what this person died from We know we’ve known this person for a long time. We know the cause of death. We’re completely comfortable. They have the reputation with the current. They know who they’re talking to and there’s no autopsy.

In this country you’re required to deliver a body to a cremator. I’m gonna talk about cremation. Think we’re most interested in cremation. We want those ashes for those stupas. You’re required to deliver a body in a box.

The Haftakodesia produces all Jews go down in the same box. It’s a pine box maybe painted black or maybe just unplanned with rope handles. It has holes drilled in the bottom which they don’t the public they pretend the health department doesn’t see because they want that the law says that the body must touch the ground because they’re all buried. But anybody can order one of those boxes and you buy it directly from the Jewish community otherwise you’ll pay double. They’re about the same price as cardboard boxes which are not cheap.

Cardboard boxes are a little bit sort of health food ish you know really though they’re not that’s not as cheap as you might think. There’s also a law that you have to be put in a plastic bag inside the box. The Muslim community has fought this one because Muslim community also bury and don’t cremate. And they took that to the health department and said, you know, Muslims are not frozen chickens. And won that round.

So if you can prove that and if you got what this needs is spokespeople. It needs proper spokes people to so the same people are dealing with the authorities all the time rather than people are coming up and screaming and, you know, saying something that’s that the authorities have never heard of before and never met you before. Different cemeteries have different kind of personalities. So if you want to set up to help your friends die or help your friends be cremated you know and removed from the house and all these things you should go around the cemeteries and have a little talk and see which one you like. Really because some of them can be quite aggressive because they don’t want to deal with anyone except the flash funeral industry because it’s easy.

So you need to prove that you can handle the form, there’s a lot of form work. The body has to be delivered in a closed vehicle any kind of closed vehicle. I always had a yen for a ute myself. But but you need to check out things like that and what are the requirements of that particular cemetery because they will be particular. And you’ll find the right one.

There’s always some some person there who says I’d love to do this. I’ve always wanted to do this. This is wonderful. Other one who says I don’t want anything to do with you peculiar people, I’m just that’s how it’ll be. That’s alright.

I think that’s it. You can bury illegally, of course. I’ve I’ve given talk about this and advised people in the past in Victoria if you have a piece of land you own and you would like to be buried in your on your piece of land then the best thing to do is to die at home so that you’re not in the hands of anybody your body isn’t in the hands of anybody else you get your friends up there choose the spot you could go there they could dig it for you could go up and watch the digging you know it’s got to be a certain you want to go down below a meter They like the law likes a meter. Although in the cemeteries they’ll slip if they can slip slip a third one in under this much they will. Then what you should do is take a video or make a film of the procedure because you don’t want to be mischievous and waste the public’s time and money.

So if you go down amongst the meter then you need to be carried up there and you’ve got to be lowered down into this hole to meet us. So I always thought you’d take a nice table cloth or something or there is you know something so people could stand on other side and just lower the body down because you obviously you don’t need a box you don’t need anything you’re doing what you want to do and then you just fold the cloth cloth in you run a video you take a film of this you need a record you also need two doctors you need two doctors to sign death certificates you need to have friends who will do that and make sure the paperwork is impeccable and then if that land is ever sold at some time later you just have to sell that land Then at that time you go to the local police station, you hand over a copy of the death certificates and the video and you say I would like to inform you that there’s a body this is the body this person is buried in this place here. Because if you don’t do that and they start to excavate for a building you’re going to sit along in chain an extremely expensive and wasteful investigative exercise.

And so so anybody who would like to set up in in in in every state would be I think a great thing for for the Buddhist community to do and would save an awful lot of money because you can spend five thousand dollars on almost nothing at a funeral. And you end up with a like in a in a room like a motel room with sort of fake Regency furniture and you know it’s extremely expensive and it just goes up. And many places they’ll only show that their first coffin will start at about eight hundred dollars and the next one’s two thousand dollars and things like that. And the other thing about dying as Sangha I’m very happy to say this in front of my guru, Lama Sapura Rinpoche. I think that there are many of us who, you know, live out ridiculous Western lives, and in our heart would like to die in robes.

So I think that that’s probably going to be a growing issue with old students who might have the courage to live as but would love to die as Sangha. Thank you. Thank you very much, Adele. I didn’t understand every single word, but I accept what you say. All the details about the funeral.

Funeral. Yes. Thank you very much. Yeah. As I mentioned about Dine With Robes, So I told Harvey Harvey is a student.

I think many of us know who worked for how many director? He’s been an international office director for some years and then quite a long time. And then, for management in London. Yeah. So worked for so many so much of his life.

So, anyway, I told him that if you know you’re gonna die, then one day before, become a monk. One day before, I become a monk. So I think that’s what think. I remember. Heart talk reminded me that.

Anyway, so please go. Sorry. Rinpochek, I could be talking rubbish, so please collect me correct me if I’m wrong. Okay. I hope everybody’s being kept very busy working for FPNT projects for Guru Lums Open.

But if they’re not, and like me, I was worried about my financial situation. I’ve started a nursing degree, and I just wanted to make a little advertisement that I’m finding it to be very beneficial for my own practice. Because as a nurse, we’re taught ethics of benevolence to benefit others, non malevolence not to harm others, justice, we’re encouraged to fight injustice, and autonomy, which is to respect every individual’s wishes. Since I started nursing, I’ve, developed a lot of joy to help other people. I’ve begun to love my mother’s sentient beings, so it’s definitely helped me and my body to practice.

And the other good thing is that it gives you a lot of flexibility to work where and when you want. So you can work for a few months and go to interview for three months as well. So thank you. Thank you very much. The to look after Sangamo a lot better than we’ve currently done and this is obviously one issue that we need to address.

So, rather than, there’s been a lot of good ideas put forward here and I don’t think we’re going to come to any conclusion today. So it’s more an offering that, as I made made the same offering to FBMGA that if it helps, then I can help coordinate how we’re going to look after Sanger better in Australia from here on in. Thank you. Thank you very much. Thanks so much for your service.

It’s my experience, and it is limited experience, that when the faculties start to go, they go very quickly. And I’m associated with a Portuguese woman and she’s eighty four at this time and she’s been all her life a staunch socialist and she has lived in many countries to get away from her son going to the army. And she’s fought all her life and she’s extraordinary independent. But now eighty three, eighty four, her faculties are beginning to go. And she’s fighting it.

She’s really fighting it. But her mind is going. She forgets things. She locks herself in and hasn’t remembered that she’s locked herself in. And you get the panic call that something has happened.

And she’s got a biter call, which is a fabulous function. But if you I agree with these small huts. That’s a fantastic idea to be able to go somewhere and die by yourself. The Japanese also have a tradition where at sixty years of age, they go up the mountain and they just go up and they die. And if it takes them one day, then it takes them one day.

They actually have a able to bring their consciousness that, you know in a couple of days they’ve died. Know like they may not be ill but when they’re sixty they go away from the village so as not to be a burden to their family and they die and they die very quickly. Powa in another form. But if your faculties are going, you you’ve got no choice. You need help.

You need someone to bathe you. You need someone to put you on the pot. You need someone to wipe your butt. You know, you need. And so there’s more than just the practitioner who wants to meditate until they die.

I remember at Tuśita, one old monk died and he died in Vahtihigi posture. I only heard about it through Cherry, but I was quite impressed that he was able to maintain his bodily control over his body to do that, but not all of us are going to be that. Some of us are going to have dementia. It will be interesting for everyone to see just how strong spiritual practice is, that you are able to maintain your faculties longer until the death time. But that’s not going to be for everyone, and so you’re going to be looking at two areas.

You’re going to look at the palliative care area, and then you’re going to be looking at the needs where the practitioner only needs their practice, which is fabulous and a way to go. But the other way of going, you do lose your faculties and you need help with everything. There’s just nothing that you can do for yourself. So it’s not just one thing. We do need these small retreat hearts, but we also need to think about, as Mary and Izzy have spoken of.

It’s more than one area. It’s the retreat heart for the practitioner. And it’s also the palliative care. So at the basis of all of it is funds. So we come back that you’ve just got to have money to provide for these people.

So I just wanted to mention that you don’t know that you’re going to be the one that’s going to die in your practice. You may be the one with the karma that loses control of themselves. And so you have to it’s not only hearts, you know, it’s the way when I die, I’ve always said, you know, I just wanna go off and die. You know, I don’t you know, I don’t want anyone around me, and I don’t want any you know, anything. I just wanna go off and die.

But then, you know, there’s the people who do lose their memory, dementia. Yeah, all of those things. So it’s two areas that you need to look at strongly. Thank you. Thank you very much.

I guess just as somebody who’s a mother wanted to make the comment that for Sanger who have had families, I guess I’m imagining it’s a little bit like getting married, that you don’t necessarily do it for yourself, that that people who love you want to be part of that process and have something to say, particularly if you don’t have your faculties about you. And so it’s perhaps something that we need to involve families in the planning for, and carers also need to take account of both the wishes of the dying person and the family members who also love them and want to be part of that process for them. Rinpoche, venerable Sanda and everyone. I’m a very new practitioner, I wanted to share one thing because I’m so sorry Roger, but I’m too attached to Songa and I’m working on it. And I hope that I work on, I hope that I offer it quickly.

But I last, a year and a half ago, I do my practice mostly alone. I live in a very isolated place in the United States where there is no Dharma centers and I drive ten hours to get teachings and fly to Australia to get teachings. But what I’ve done is I’ve I’ve requested always that the Guru be in my heart. And last year and a half ago, I offered to Lama Zopa as an offering that I volunteer for hospice. And that would be my offering.

And as you know, whenever you give to the guru, you get gifts back and you never know what they are, but a lot of those gifts came in hearing all of you speak and they’re short and just wanted to quickly share them. One, this beautiful woman that I took care of lived in a house with people yelling and screaming around them. One girl had a wheelchair so I also learned how to help somebody in a wheelchair. She’s eighteen. In the United States, if you’re eighteen, there is no more money to have people massage your limbs.

Which they are given to children, so that paralyzed people will have the circulation going in their limbs and so they run out of money in the United States for that. So that’s a service that many many people could do, could just massage the limbs of people who are dying or have that paralysis problems because it helps their circulation better. And the other thing I learned was that this wonderful woman that lived in this house, there were people yelling and even one of the boys lit a fire in the house the day before she died. But she just said, what are you what she said, what’s that noise? And I said, it’s your family.

And she says, oh, no. No. No. Those are angels. She says she she had the purest view I’ve ever seen anyone.

She was such a model. She says, no they’re angels. I learned a long time ago from my Christian faith that that I look at everyone as perfect. So their words are just blessings for me. And then the day she the day before she died, I was going to there had been a teaching spontaneously offered at Land of Medicine Buddha, Tārā practiced for Ribhavan Pashe, because he was experiencing some difficulties.

And I wanted to go there so that I could be part of that. And the day before I left, I was with her, and it was very clear she was dying because she, the lady in the house gave kept trying to give her medicine and she kept throwing it up. And then, I just sat with her because that was my job, was just to be with her. And I was I was just doing the best to pray. And she said, my body my my legs are outside of my body.

And I and I and I just said, it’s okay. Would you like me to hold you? And I just held her. I put my hand on her forehead because that’s what she liked. And I said, it it I said, don’t worry about the body.

I said, I believe you’re dying. Just go with it. I said, just hold just hold, you know, she believed in Jesus. Said just hold Jesus in your heart and you know what to do. And then I went off and I was with, all the Song that landed medicine Buddha when she passed.

And I went to, thank that Song that I was with them. The other the other thing that I learned is that each country has strengths and each country has things that they’re learning. And it would be very great if you set up all these places and I’m happy to be part of setting up all those places in whatever way that if the FPMT center could link them together through technology so that it’s not limited to one person who lives in one various country because it might be that you have lots of huts here and there’s no one who has a hut somewhere else, then maybe you don’t even have enough people for your huts. But they might, you might, or somebody else might have money, like for instance there’s a house next door to me where I live in Elko, and I would love a sangha to come. I I don’t have enough money to to to pay for the house but if somebody else did I haven’t I have credit.

I could buy the house and I could offer that and they could pay the payment and we could just give it to FPMT, I’m trying to show you what creativity came to me. And that person could live there, I’d feed the person and take care of them, it’s right next to my house, it’s only a two bedroom house, but it has a bathroom and facility and a very quiet place, isolated place, quiet, surrounded by lots of trees. And that way when they died it could be passed on to somebody who also needed a space. So those are just things I learned. Thank you.

Thank very much for your service. Nobody else who would like to speak? I’m sorry. Say please. Put the hand right up.

Is anybody else who’s got a hand half down? Thank you. Thank you very much for the opportunity to say something. Just wanted to follow on with what Adele had said, talking about Circle of In the Aboriginal community, they actually have a funeral fund, and they have a particular person who organises the funerals, and that’s an Australian one service. That’s the first comment.

And the second comment is that I think they’re next to someone who actually coordinates this. The idea in my head is something like a younger member saying, Okay, it’s time I’m going to retire. Who do I talk to about where I get a hut, how I get the funds, what services do I need? It sort of seems like that would be the most helpful to you wherever you are, whether you’re in Australia, New Zealand, America, or wherever. They’re the comments I’ve had.

Thank you very much. I just want to tell you that what I’ve done is I have written down exactly what I want to happen when the time of my death comes and how to notify people who need to be notified. My guru, Lama Sopa, other people. And we need to do that when while we’re you know while the little bird sitting on the shoulder but hasn’t yet tweaked because it’s no use thinking that you’re going to live forever we don’t know we can die and I think that it’s very important that Sangha do that and put it with a will or put it with a monastery or with somebody who will be contacted when you die and those those things can be put into place I’ve actually read on to a tape practices that I want done that if I can’t do them myself that I would like someone else to do or just to put the tape on because it’s my voice and I’ve read the practices onto the tape so you know we can think of things like that but you know that’s important for everybody because it’s a real difficulty when somebody dies and there’s no direction about what to do or what their wishes are it creates quite a conundrum for people I also do funerals and I’ve done one on a beach quarter to eight in the morning with the surf and with no problem getting permission to do that I’ve done one at home in a garden with the body on a table surrounded by rose petals and flowers and there seems to be flexibility at least in the area where I am in Queensland as to what you can do and where you can have funerals Thank you very much.

That’s very helpful for preparing for this. We’re to finish in we’re going to finish in just a few minutes in at four o’clock. It’s about six minutes to now. So there’s a couple more people who’ve indicated they’d like to speak. So if they’d like to do it if there are people who have spoken once and would like to speak again but I think we are going to have to say thank you we will find other ways I’m sure this has started conversations which will continue and John for one has indicated that he will be a contact person as well and we’ll have some discussion about how this might continue after here, but we won’t do it as a large group at the moment.

So the people who haven’t spoken and who would like to come and do it. And was there someone else over here that I saw? Joan. So just come stand by the microphone to so we can move quickly. Somewhat stole my thunder as I was going to talk on some of those issues.

But a lot of the focus has been on the older sangha, but we’ve also got to consider that some of our younger sangha could contract cancer or whatever and die at a young age. I’ve never thought about that. I thought the answer will be no longer okay. It gets down to issues about being prepared, I guess, in that who has a will, who doesn’t have a will. I can’t remember the exact name of it, but the medical agreement into how much invasive things will happen to you when you’re dying.

And also an enduring power of attorney for someone to look after your needs. How to address this issue when a lot of the sangha will be moving all over the world on business of Rinpoche makes it more problematic as well. And the thought that crossed my mind, whether it’s practical or not, would be that every every member of the sangha to have some sort of form travel with them to say, I want this person contacted in case of death. This my will is with these solicitors. I have a patent enduring power of attorney.

I want these practices carried out, and that should travel with them. Alternatively, it can come back to the centers that every time a monk or a nun travels into a center, then the center makes sure that they have the necessary details if something was to happen to the member of the Sangha. Thank you. Thank you very much. Thank you.

Rakeshay, sangha, and Vonshu brothers and sisters. There’s a lot of aspects in this. Which there’s a lot of relevance. And another relevance to where passing away occurs, the actual environment and the realm in which you’re in. And being involved in construction, one of the things that I wanna do in my life is to part of my dedication to Dharma is helping to create infrastructure and helping to create harmonious and resonating environments and structures for people to do practice and also for passing away.

So I’m just expressing my interest in because I see this is not gonna happen in the next few months. I’m looking at something happening in years, and I’m expressing interest in offering my services on a construction basis. Sure. Can I just check while we’re here? Is there anybody else who wants the the last say?

Because there’s only time for one more. I’m sorry? Oh, yes. I mean, from the floor. Of course.

I guess my main thought hearing all the various comments people have made is that some people have very have an idea they wanna die in a peaceful place and in the right location, the right time. Other people talk about people who don’t know when they’re going to die. They’re sick. They’re ailed. Are various ailments.

From the Lamrim, we know death is certain, but we don’t know when it’s going to be or how it’s going to be. And so as much as we’d like to die in the right frame of mind, we may not be able to. We don’t know, but our Gurus do. And also all the Geshees at the centers and the monasteries or whatever, we could always ask them for some advice. If people are sick and they’re starting to lose their marbles, then we can ask the Geshis, and then they’ll know what’s the best place to put them in.

I’m hoping that’s the case. And I think that’s something about the other point. That will do. Thank you very much. Think nobody else from the floor now.

Thank you. We’ll hand over to Arun Pashu. Thank you very much. I should say thank you very much. That’s all.

Thank you so much. You’ve got so wonderful dynamic ideas and have many good thoughts and this to help. Ideas, we will collect minimal ideas and we will put together. And so as as the sentence happens to come at the time, they need to look after certain set of certain after having set of the prices then ready to be there. So that’s all the point.

Of course, so we set up those prices. So it depend on the individual’s humer. So those who need to be in those places were looked after externally and as well as the spirituality. So it’s a range other than Sangaku and the pathway in the Himalayan mountains or the Mount Kalash or the beach and the ocean or Africa. I didn’t I didn’t thought I was dying in the cave.

That is according to, you see, with nobody that you got by yourself. There’s a four lines, you know, Kadampa’s four Kadampa. Ten ten enormous jewels. There’s a four lines. So one of them is a sugar tower.

When you die, you’ll laugh on the kid. So there’s a false lens. So objective objective to the beggar. So for the objective of the beggar around death and then object of the death, there are, say, cave. The four lines in the Kadampa, the ten Animals jewels.

This is we’re talking about the relaxation light the relaxation to this light. So that’s all. That’s when we talk about that, Dan Cave, absolute price alone. So that’s less than that. So so, of course, those who are back to that, then hopefully find very big cave.

So then the person who dance at the time of death or it’s okay. Then also we have facilities, those who just can lose capacity or yes, need to also look after the headlines. So thank you very much. Yes, I would like to mention, so we’re talking about that. There’s if you recite Buddha, how’s the Nangenimbu?

They said the eight Buddhist Sabbath, Nangenimbu, Aksha, Aksha, Aksha, Aksha, Aksha, Aksha, Aksha means sky. Buddha, the essence of the sky. Akasha, so this is the one. No. No.

No. No. One is a comfort confession. If you broke Bodhisattva’s vows, you know, the if you broke the vows and there’s a compression, this is the necessary for purification. So you do and then what you do the side name and there’s practice purifier the proper vows.

Here, what I’m talking about is divulam self, bodhisattvahood eliminating the powerments. So if you turn this mandible, so then when you die, you don’t experience, you see, the heavy, terrifying, calming appearances. All kind of all these calming hallucinations, you know. Terrifying death, pain, sickness, pain, terrible, terrible pains, dying without all the You see, before you get a bond in the lower realm, there’s already preparation that’s happening at the time of death sign. Maybe it’s good to hear.

So that Kenchambo, one of the most successful meditator who exercised in this life, both Cheetah Realize Entrance and Questionnamentation, then complete the six year customer who had a great success of attend part that you know, the well, one of the first meditators at Dharmasala. He was a meditate he was a in Tibet. Not a monk. A monk. As as a monk, but not starting not following the disciplines of a monastery, but they fight and this is kind of what they They go to competition by jumping and, you know, jumping, power jumping.

But they send it. They so they do the they serve the they serve the food, tea, manage this. There’s some service they do, and they don’t study. So they do some service. So they as a doctor, it’s called doctor.

In the books, called translated as a monk police, but not anyway. So he he was that’s what he explained to us. He was a very large monastery. That’s so many stories in the lake. You know?

Anyway, so then later, gave a lot Guru Pojo commentary in the monastery that from whom they received like some you know, the great lama from from whom they received the commentary on Guru Puja that that Guru’s wanna say. So some some escape coming to that. So there are thousand thousand thousand months or they learn it, you know, many expert learned if it must from many monsters. But So during that time, each amount attend that, then somehow by listening to the teachings group, which then totally changed mind generate personal analysis. You know, realizing the meaningless life and all that, you know, but no essence, saṃsāra, all that.

Then he left the monastery, went to see where Hailama So who does who holds the four tradition teachings? Please, it’s a group. So I went to see him and explained, you know, that is going to the last live, go to the caves to go to the mountains to meditate. So this is Lama. That’s in the divination, and this is very good.

So then have guided and then go to Pembong go to Pembong where the Kathmagesha’s caves are, so to go to went to there. So then gave the gave the teaching commentary on the pill rooted, taking the essence. So if you are living in the very, very remote, far, very high mountains or the text so text so much time to go to collect good from village or from city. So very, very far, extremely far. So then so so much lifetime with that.

So then you take this pill, say, you make these pills, or you can get from somebody who made a naivete. He did the retreat. So he received commentary from this lama how to do the pillage and technicians. So he so he did it is twenty day twenty one days retreat. So eat that, succeed.

And so you cut down the food. The make a less less like that. You bless the pill and you take a pill. And also twenty one days, the root. Then after that, wherever you are, you live on the pill, so you don’t have to waste time for removal of food and all that.

So the other advantage is it makes mind very clear, very, very clear, so sensitive about it. So very, very clear. And guess less obstacle and to be able to easy to too easy to complete one point in this concentration. We’re going to do a retreat, you know, if you’re going to retreat the Samatha in calm abiding, which is the nine levels. So that very helpful for that.

Also also, I think it’s also I think for even for health, it’s a great transformation. I think maybe also I mean, also I think sicknesses get healed by doing the. So so he but it’s in the second century, but so that so so during the first time of celebration, I think maybe I’m not sure. Maybe thought maybe I did come from me. I’m not sure.

And we also request to catch up on the to keep the teachings on the pill rooted. That time, many old sanghas, they have taken Lama translate into they have taken their teachings on the pill. And many of them, they did. And the one nun to the Pema, I think, Geshe-lam always said that she was one world who succeed most and one of the best, one of the best. Only I think there was a one month, I think, was unable to do, but usually can’t it is difficult to fast.

So usually when even difficult to do, but somehow doesn’t maybe doesn’t fit to the doesn’t have karma or however, even can’t even so could vomit in so much headache in Italy one time. So that night, they are vomiting, sick and headaches so much and have to do so somehow. So the many of them did completed twenty one days. Anyway, so that time, he’s in the second century, but he said, drama school in the international Marpa’s son, So Mr. Mr.

Wasn’t too pleased of doing the plural treaty because we have to live in Dammsala. We said we have to live here in Dammsala. So there’s some saying that it makes the country poor. It makes the country poor in economically better than pills. That’s what Mr.

Bachar was saying. We have to live in it, but we have been done. Suppose the pill, you have to visualize all the essence of the world absorb the pill. That is it for elements, So you have to documentation. So so there’s some thing that, yes, it affects the or the person get benefit, but it affects the country or something like that.

So let me say, I was saying that this. Anyway, I wasn’t keen on the people doing. So anyway, so I came some of the teach in the Tibet in the one of the Kathmakase, Kanglungpa. So all day long during during George, the paper practice. That’s what that’s what he said.

All the all the long term, the job preparatory practice. So I’m not sure if this combined with the language or not. However, this practice, say, without those other highest standard without so much of those in practice, preliminary preliminary implementation. So all day long, but on the basis of pill, taking pill then, let’s say, practice all day long. I think definitely one year, then I’ll escape from there too.

Was he was at Barksa. I think it was Barksa. They’re just outside of just outside of but it’s a very long building. You know? There is a prison, the building for prisoners.

So and window I say windows with a bars and then a mini holes. I don’t what that was for. And doors that has a good bars like that. So outside the courtyard, there’s a that, you know, there’s a court platform courtyard. There’s ditch, you know, whatever.

Then on the outside, there’s you know, like, something like this. Then monks, they take bamboos from forest and crush, then they make small house. So I used to live there. Normally, you don’t see him. Occasionally, I would see him outside or going for bathroom.

Bathroom’s behind. There’s a whole lot of bathroom behind. Different parts that’s bathroom built, so then someone’s got down. Someone’s had to watch a long time for bathroom, go up and down. Where I lived for some years, the bandage in the bathroom, some part of that.

So anyway, so sometimes I see outside. So totally different than other monk other monks. The way the way you the way you dress and the way you walk, very mindful is exactly con so you can see total different person, you know, who’s a real meditator. You can feel a total mindfulness and the conductors. So anyway, so I hear that.

He was with some group monks. So they when he was having lunch, so the monks were discussing tonight that they’re going to have more more, you know, supposed good food. So if you hear that if you heard from the group, they’re going to buy more more. So if you hear, then he doesn’t come tonight. So I think it’s a fact, it’s a fact, know, So if he hears all the gurus talking about food to make and something like like delicious food, something normal, something that would say, some special, then he doesn’t he appears he doesn’t come.

So anyway, they went down the house. Then there’s very, very high lama from Devil Manasseh. Can you do that? So he practiced while he was studying the monastery, become a great scholar and a great practitioner. Then then as soon so you become Geshe with the the another great lama, second praji yogi yogi.

So the when become Geshe to do the examination together, it happened. For the instance, Geshe Geshe as soon as do a Jibaravachin, finish Geshe examination. The in Hatha where the many so many, you know, extremely many thousand thousand monks and all the monks from those large monasteries together. And, say, days of yeah. Many days of examination.

They have to give answer among those, you know, in the public amongst and the efforts in some of days, he’s on the Dalai Lama. Listening, watching. So So this he left to the mountains near KLhasa, very, very high mountain. I think normally it’s covered by fog, you know, on the top so high with the lamb with the lamb chumapasal lamb text, lamb lamb lamb of the robes of the monk. And that is very, very basic.

Things we need to care. And then Lugheng took place on the mountain for cave to the practice. So with his attendant, so as he climbed the mountain, you know, Lugheng took place, then there was a storm there was a storm thrown. There was a storm coming down from the mountain. So a storm is one after another.

So he followed the storm. From where the storm was thrown, he followed. Then after some time, there was a cave. So so in this cave, there was skeleton, skeleton meditation. Skeleton, same like this, you know, human human skeleton.

So then he sat down outside the cave and he offered mandala. After he offered mandala, the skeleton collapsed. So then he decided he decided he chose that cave to meditate. So I think I don’t know how many years he meditated that. Then his disciples came slowly to Geshes, you know, disciples came to exercise path.

So they were you know, they’re not together. All far those boundaries are quite distance. They’re maintaining the path. So many years ago, there’s extensive studies not experimentation and exploration path. I mean, that is exactly as, you know, other in other words, as scientists.

But scientists only explain the mental path to enlightenment. So what they’ve learned before intellectually. So so this lama, it was lived down the sorrow, then guided gets home to quite a few selective. He doesn’t accept that anybody will come there to want to, you know, or to mentally. He doesn’t accept.

He just checks and then all of those who can do them, he accept it. So there’s only a core group. Some of those also the basic gestures, you know, learning to study. So that so can some of those one. So so one time, his own style lama want find want people to put more, know, have want to have more.

You see, he want to have more. So was, you know, working for his. Who was my first teacher taught, you know, the very beginning of the philosophy study. After, I think, maybe introduction to Islam, I think, person as well, which is lama. So so then when left of Barksa, you know, where I left the eighties, there’s also concentration camp for Mahatma Gandhiji and Nehru, and many people were killed there during British time.

So help, you know, helping as soon as I think for debate or whatever and other things for this, you know, So so so went to check the house and there in the months who have realization Samatha or pursuing to attain to achieve. So then that time, then he began to go and then he achieved there. And then then leave Dharmashala for many many years, different places. Down below the mountain, the mountain where is altitude lived. So he lived down below.

One rock is digged and become cave. So he lived there for seven years. That’s why I realized emptiness. Because when I was taking the first commentary from so used to see a few questions, but ask him because he has has a fresh experience. So then there might be time to what happened.

And then on the mountain, also lived here for a number of years. Then after when you but then after after they should have then left Switzerland. Then leaving the shop, the small room for, I think, quite a number of years. So so who will say? I have lost what what I was talking.

Why I’m talking this? Oh, yeah. That’s right. Sorry. So I just I went around.

I want to set up a second relation. So, yeah, so he gets a monkey. He exurbs Buddhicitta, their Dharmasala. So the proof is that he sometimes when we Dharmasala, someone comes to see us. And then the that’s the that’s the most interesting time that we have, Raman Mahser.

Because he’s not so much his own realization, but his past stories. You know, in the when he was doctor, what he did, all the things that he makes laugh, all the the puns. So the like that. And then somewhat not a not so much talk as a realization. He doesn’t talk.

He’s very not he’s not person who will not talk. Even from private office, one time, Ken san some American scientists to check, with the machines how much what is the generate heat and to check about, you know, what you can concentrate now or something. So the the private office of his own Dalai Lama sent his American scientist to check. But, again, someone who he didn’t accept. He said, if you don’t leave me alone, I’ll leave the.

This was I told to private office, send message. But other managers accept, living on the mountain, one who completed six thousand Narva. So you see in the picture many wires, many wires from body, the kind of like a mud house, very simple, emitted, and a lot of wires on the body. Like in the hospital. It looks like that.

Anyway, so if someone used to tell us that he has never been seven years ago, he has never been in somebody’s house just for he just for himself, for his sake, for his purpose. He never what? Seven years. What? What did think?

Oh, I see. Since seven years ago. Since since seven years ago. Since seven years ago, you see. So he’s never been to other people’s house for his own purpose.

So that that that means what you understand that means he generated it isn’t didn’t mean he didn’t went to other people’s house, but it didn’t mean that. But it means, you know, we generated seven years ago. So you see, of course, if you generate bodhicitta realization, there are no thought of seeking happiness for one self, rather seeking for one second. So that’s what we’re saying then. You see, since seven years ago, we never went to somebody’s house for his own purpose.

So this due to some conversation, it came out. So how about so he I think he, especially then, asked his fellow Naropa. He has a great relationship. So they were of course, he would have those, you know, clear plans, those things that we will see. So he would come up to get some would come up suddenly, he would appear to us, you know, when there’s need in that or so it’s also the people, you know, Damsara, somebody who has been having so much trouble dying or something.

I think I think he see from mister Kipp, you know. Not necessarily that he knew this person, but he suddenly appear as it comes in the right time. So I think he sees also, when you go whenever you go to see someone’s dilemma, he never had to go through the secretary’s office. So himself told me that he can go straight to CSUNIS. He didn’t have to go through the office.

So he told me that so one time, I request this to give the Gyawajas initiation when I was living long term time. So so he said, this is the only time that he went to the office. So I think also, I think he knows right time to go to I think he knows from the cave. From the he knows it’s the right time to go to sea. So I think it might be that also.

So, anyway so so very inspiring whenever he comes to to meet us when we meet him. So so he brings information, you know, which he meant to different parts of the world in in India or what realization they had, they achieved, or Dharmasala. So he goes to his son as Dalai Lama. Then he’s on the this is what they have conversation. They’re what he’s on the receipt.

Letters, informations from from different teachers or students. She often take realization to as soon as then he tells him, so then he tells us. So it’s very inspiring. So very very inspiring. So very interesting time whenever we meet get to move like that.

Of course, sometimes you hear also plagiar things. You know? His permission was so one time so now the main story the main the key story, what I was going to tell is that so there’s one I think it’s Kamba, robot where one person dying, was screaming so much, you know, unbelievable scream. For this combat, he had visions, goats, ship’s goats, you know, so many coming on his body attacking to him. So he was crying.

He was shouting so much, but all his friends in the house, in the bedroom, nobody can see. Nobody see one goat. Nobody see one goat. So you see, nobody see goat in the in the bedroom. So so I think Kaesemong came to talk to this to help, you know, to this person.

So that’s so Kaesemong checked. He checked the the how he lived the life, his early life. So he was in Tibet. He was a butcher. He killed many goats.

So before going to L’Orealm, before there’s a sign of preliminary L’Orealm going to L’Orealm. But before that, we had already prepared the preliminary sign. So many goats, you see, attacking him. So he was having this karmic vision, you know, karmic vision. So telephonic.

Then Then there was there was one under, very rich man in Nepal who who lived his life selling, you know, the statues of Buddha, Thangas, that became wealthy by selling Harajas, that the family was a big very big sponsor, benefactor of the second western monastery. Every year, they invite one or two months, and they request the monsters at one hundred thousand times, the twenty one thousand presence. And based of course, basically, mainly for business, I guess, you know, other motivation. So anyway, when this on the father, the husband of the family, when he was dying, it was, I think, like, become like prata. You know?

He was barely. And I think so I came from doctors could not do anything, so I came from hospital into home. So there’s steps to go upstairs. So each step to one hour to climb up. It’s so painful.

So difficult. So can’t drink, can’t eat. So there was water there, but it’s so difficult to get it to even drop to drink water somehow. I don’t know what the reason is so difficult to drink even drop water. So exactly the prata, kind of like they haven’t grossed this prata already, you know, kind of explain that.

Then he was having vision when he was dying. He see his bedroom is totally filled with ants. Totally filled with ants. Ants coming ants ants, you know, group cows of ants coming up to the windows like that. But his family member, you know, group people looking taking care taking care of him, they could not find they could not see one single ant in his room, the people.

He was having an karmic vision karmic vision similar, you know, when you’re born, held in a So all those terrifying visions, you see. So just before that, experiencing experiencing this telephone common vision. So it was assigned to be born in. And then and then again, it’s a more honor also mentioned. One of them I don’t know what I’m that that time he said, maybe it’s not mentioned, but maybe not different today.

One famous one very famous Geshe. One very, very famous Geshe. Maybe perhaps maybe didn’t practice. So so down below you know, the road down below to Shida. The way it’s in Stalin’s old palace, you know, when you go down the road.

So there was something that happened there. So this cashier was very famous cashier was wonderous house. So they’re screaming so much, screaming so much. So you can hear even about the people who are crossing the road. So Kaechamong went to and not that he knew of, not that he was suffering so much when he went to see.

Went to see this famous cashier, then told, oh, you Geshamon said, oh, you know very well. Don’t need to tell you. You know, this what’s called. And this they get this famous. They shout, you know, oh.

So it was, oh, know you know very well that. You know what’s called a particular. He’s trying to advise to think about it. But it disturbed the relearnation, the expert. I guess maybe didn’t practice relearnation, but we didn’t practice, I guess.

So I guess didn’t practice maybe didn’t prove out the the comments, maybe. So so he tried to get among the titles remind him. But he could somehow got upset, you know, so. Anyway. Oh, that’s right.

So anyway, so there there’s one solution. Of course of course, best things in our daily life daily life to do. Continue continue practice of collecting meditation and purification in our daily life. As I mentioned also last night, while we held while we were while we had all the opportunity and we’re healthy, body and mind, so that’s in a let’s say, practice as much as possible, practice Lamrim with the practice Lamrim with the with all those powerful methods of purification and the correct medicine, the primary practices. So so like this, as during this retreat as you’ve been doing, So this is excellent.

Even though I didn’t get go through commentaries of Guru Puja, but already the practice, you know, brain excellence practice. So that’s that’s the best. So, however, the whether one knows little Dharma or most expert all the scriptures by heart. However, to practice based on Guru Granthapurshan, then I think whatever one can talk about the various practice purification of. And it comes down it comes down it comes down to there are so many practice.

However, It comes down to how’s it? Down to The abandon, the karma, The whole thing, all importance comes from there. So even that, the abandoning tenor and virtue, practicing tenor and so on. However, The answer, what makes that time, end of life peaceful and happy and no fear and free is during our during our our life protect karma. And so protecting karma.

So if you so if one is so if one text the vows, lay for lay lay vow, then there’s a for sanctastic ordination. So protecting morality is in the very same the key instrument, instrument of say. Basic answer, population for death, You know, happy death. No happy death, at least no fear, no no doubts. No no doubts.

Oh. There that there’s different there are different definitions of what is it mentioned? There’s a definition explained by Kita Seshwaranbaji. The best dharma practitioner’s death, and the middle one and lower one. Then also there’s what explained by Pavongka.

There’s a different aspect. So what I do remember all clear, don’t remember exactly what the Christian was explained. But, however, the anyway, some some what mentioned in the liberation palm by was that the best practitioners the best practitioners, they they in unbelievable happy, so happy at the time of death. So when, say, you didn’t see your parents, your family, your parents for a long time then. For ordinary people, so when you go to see your parents, I’m going for picnic, Guess you’re going for beach or going for some some very special place in this world that you that your elbows have most beautiful, you know, that you were wishing for a long time.

Then now, I will go to sea. You’re so happy. So anyway, important for common people, you see. So unbelievable. Unbelievable.

See, have this shit. To put people and or to become a way you become enlightened, that or the because of course, Buddhist purpose to be born in hell is to to be born in the in the in the health of sentient being, you know, for the benefit of sentient being, of course, that’s like pure land. That’s for Buddhism, it’s like pure land. Unbelievable, unbelievable joy, you know, happiness, scars of happiness and try to reborn the hell for the benefit of the sentient beings. See?

So I mean, best top, say, sign, you know, when you enjoy when you experience when you experience when you experience when the epidemic experience problems problems problems or sicknesses, disasters, you know, and and that you are able to experience father sentient beings. That you you pray and you pray to receive the you pray to receive the sicknesses and disastrous disasters in the life, disaster, etcetera, catastrophes or in the life in all the sentient beings, of other sentient beings. The relationship problem or health problem or whatever, problems of that’s anemic, they don’t want to start to experience that. So daily life, one pray. And then when you experience unbelievable unbelievable joy, peace, happiness, you know, incredible satisfaction from them, and unbelievable joy.

So great great, say, excite, know, the incredible joy. So like I say so for example, Geshe Lama Konchog. Some time ago, one day, there was so much rain at Kopan monastery outside, wet on the steps. I think that was June I’m not sure. I think maybe it was in the old monastery.

So the on the step outside, after you come down steps, the front of Gumba, so come down steps. Then there’s a large platform cement, flat cement. So very slippery. It might be it might be time that I have some obstacle in life, you know, in my life in that year, probably. So, he slipped out on that.

So he fell down, very heavily fell down, knocked on the so he immediately so he immediately when he when that happened, he felt incredible happiness. He he immediately, he thought that he received he immediately, he thought he received my also my life. Received on him. So felt as a ink say, he this is he told me himself told me, not to assume, but he felt incredible joy. So in a bit, like, I mean, like that, of course, you don’t have to worry one side of it.

I mean, when you die, unbelievable joy, happiness, incredible. You know, particularly this is what you can offer, say, experience for some things. So same, you know, the person was created upon hell for certain beings for the benefits of living to bring to enlightenment to, you see, you know, teacher liberation and full enlightenment. Incredible joy, happiness to experience. However so That’s the definition of best Dharma Dharma practitioners in debt.

Best Dharma practitioners in you see. Unbelievable happiness. So the middle one, I think, I think very comfortable. Just comfortable, very comfortable mind. Then the next one is it.

Not say, no doubts. That’s it. No no fear. The last one, no fear. So that’s the so no fear to be born in the terms.

Okay. Middle very comfortable. Very comfortable. No single no single doubt. Righteous to be born in the pure land.

I had to be be born in pure land. No single doubts to be born in the Lord. Very interesting this comes out. So the last definition, the last definition is not fair at all. Not fair at all.

So like that. So anyway, so here I want to conclude. I mentioned about karma, protecting karma, living in mortality, those mentioned. So we stop giving karma, other stop giving karma, symptoms, which includes harm into oneself as well. When you stop giving harm others, you stop giving harm to yourself.

Of course, there’s key thing. However, still coming down to conclusion, I would say, good heart. Preparation for death, day every day, every day life, good heart. Press the good heart, you say. Then if you have good heart, then all those other thing happens, which You would have you don’t harm others.

You don’t cheat others. So that means, you see, you don’t cause others to suffer. And then with a good heart, then whatever is more more beneficial to others, will do that. Living and taking, let’s say, living taking the precepts, living the bowel. Whatever is beneficial to others, you will do that.

If you’re good, heart, you concerns others’ happiness, you see. So, whatever is you will do that. So here, you see, good heart, then everything comes. All other practice comes. That that and also I think good heart reason because other sentient beings are suffering, they need happiness, then you would then also you would follow good portion because then you need to exercise you need to exercise all the parts of enlightenment and not liberate others from self mental enlightenment.

This is what this is the most this is what really what others need. For the immediate exercise part of sudden, then here comes the good portion. So I think Guru Devotion and I think Pokrithita. So the coming down to the point, even though there are billions there are thousands, billions of practice, you can do it in daylight, but can we write down best published per day? It so much depends on the when you check when you check the when you check the person’s when you check the person who has very good debt, very, very no worry, no fear, very good debt.

Very much so very much related to how the person live the life. So since here, lived in pure mortality, morality, sincere, all the much of the times, all this person, very good hearted. So usually here, when the person passing pass away, they have a story. You normally hear the story, what the person what the person did you hear. You don’t hear the particular story of that person.

You hear sometimes, hear, oh, this person never missed the deities, sadhanas, never missed the the some story you have, personal past and and then that person nothing special. Not normally, we’re just ordinary just ordinary person, just nothing special. But when the person passed away, he passed away and meant to stay. That person not famous, Geshe, nothing particular. So password mentation.

And then as then people talk about it, the people around who knew the person, they talk about how sincere it is. You know, I was keep say, never missed the the the the. So here, however, normally normal normal reason is good heart. Good heart. Person with good heart.

That’s general reason. And or see, very strong in the life, correct towards friend. So, again, how you the death time, how the death will turn out so much. Whether you have a very easy one or very difficult one also depend on that, the good version of practice. Correct version that then could how much the person perhaps could have.

So here, want to conclude this preparation for that. Even though there are so many things to do, I’ll conclude on this too. In a good version, that helps to perhaps good heart. You know? Of course, you’re about about in the advice, so perhaps good heart.

So it it helps each other, you know, inspire each other. So that so in our daily in our daily life, every time normally what I said, preparation for that, when somebody when somebody does something or say disrespect you or toss your mistakes or somebody harms you. That time that time, don’t allow to raise anger and practice patience. You see, even that even that’s one even that one time done in one month in one month or in one year, you have done practice of patience one time. This is what can this is what can help.

This is what can help when you die. The other one, letting to get angry. You you let yourself to get angry. You allow yourself to get angry. We’ll make the death very difficult.

And no question after that, all the sufferings, large and even human after. But if you practice patience, if it’s if in one year, one time you practice patience, one time you control anger, will that will bring peace at the time of it will make your death much lighter. And, you see, next life is much lighter. So so in our life, one time we practice renunciation. Let go attachment, you know, one time.

So that So three planes apart. Good version. So how many times we’re able to do in our daily life? This is the best preparation for that. So here, I want to comment.

So because already in this way, already you looked up yourself, you took care of your own death, you know, practice Dharma. So at the time of death, you don’t experience this telephone coming up, shouting, moving, all this unbelievable fear. But nobody, people around family can’t do anything. So that it makes them so scary seeing you. So anyway and here, the other way like this.

But now here, by pressing Dharma in our daylight. As much as we can. So practicing patience, not allowing anger. You see, as much as we can. So that becomes so peaceful.

Maybe you’re making your debt when we explain debt so peaceful. Even though that even it’s not, you know, extremely unbelievable happy that excitement, even on that, but just comfortable, happy or at least no fear at all. So peace. So therefore, So they’ve so they therefore, you don’t need others. You already guided by yourself.

You don’t need others that, you know, even even even there’s no people who are praying to you or, you know, talking to you or, say, doing doing doing prayer to you or, see, giving advice to you. You see, you don’t need you you don’t need you don’t need because you’re helped by yourself. So that is depends on our everyday life, Those who I mentioned before. So I see. You don’t require others’ help.

Okay. So what was that? So therefore, now here another conclusion. Now here the third conclusion. Now here the third conclusion.

So therefore therefore, teaching Dharma to sentient beings, educating Dharma to sentient beings, teaching Dharma to sentient being, especially, know, karma that explains how everything all the happiness come from their own mind and action, the positive mind and positive action, which is mindful, and all the sufferings, you know, including death comes from the on mind, ignorance. However, they suffer from death. However, This debt that come from ignorance. They all mind ignorance. Okay?

Suffering that all the unhappy debt comes from their non purchase part, non virtuous action. However, you see, teaching Dharma and particular karma about mind, how all the happiness come from their mind all of a sudden, come from their mind. And the mind is a key thing that and that they have to watch their mind. They have responsibility, and they should have a responsibility to watch the mind and protect the mind. They say, given Dharma virtue all the time as possible.

That and the teaching compassion. Teaching Dharma, another very, very important is compassion. Always bringing compassion. Educating educating compassion, The very essence of Dharma, very essence of Dharma, Buddhism, compassion, bring up this importance of a personal compassion in their life, you know, and that comes back to life. Of course, other one is good, of course.

But even that is not even that is not appropriate to, you know, yet I’m not ready to talk about that yet, but there’s other thing about the keeping the mind keeping the mind was in the healthy mind, a virtuous thought, healthy mind, healthy and happy mind. That, you know, peaceful mind. So that which transforms action we’re too healthy, you know, peaceful, and result only happens. So that compassion. However, this teaching Dharma to to you know, teaching Dharma to you can’t teach Dharma to animals.

Only you can bring them second second object or or those who can hear the mantras. I mean, there were those who can hear words, can chant, but they can’t understand meaning. So best thing is to circumambulate. For everyone, know, for everyone best thing, we we can liberate them is to turn around the whole object, the status to vasculature. Like that, so only what you can do.

What taking a benefit is it. No other things. Of course, of course, you can chant mantra to liberating, Not they hear, but in order to practice purification, channel mantras for them to liberate, purify, they can’t even that. Even they can’t even they can’t understand, can’t explain. So human beings cannot sense.

So so therefore, to to educate in dharma, it becomes so important, so essential. Because to wait until they die, you know, to help when the to to help, Of course, we should intend. Of course, of course, we should help when they die as well, wherever we can. But it’s that time not easy to help. So we must help now.

We say, well, they’re well, they have a healthy body, well, they are able to learn, they have memory. See, it’s the best best time to best time, say, best opportunity to help them now. Much easier to help now than we see other time. So teach them now. You see, teach the Dharma now.

Now they can they have held up their mind, they can understand. There’s no pain so much pain or these, you know, obsolescence or memory, not good memory, you see, or can’t understand, you know, the problem. So so, you see, we put effort as much possible. You see? Well, are.

See, healthy. Name all the memory within the practice. Learn practice. So then that then then then then wherever they die, whether they die at home, whether they die in the at the beach, or die in a five star hotel, wherever they die, you will help. Even you’re not with even you’re not redeemed when they die, what you have what you’re doing now to redeem, that will help that time.

And not on that, Guruput, from now on, Guruput is a in all the time and and it’s liberation of saṃsāra. Not all that liberation of saṃsāra, full enlightenment. So therefore so therefore so therefore, what Dharma so therefore, what a center offers, what a center does, what a such like this mental center, especially teaching Lamrim, not just one, teaching one sūtra, one column for many years or just one or just just one chanting mantra or just one thing, you know, few prayers. Few prayers, you know, all the time, just want a few prayers, all of that. Of course, of course, it’s self unbelievable benefit.

But of course, center of education. You see you see, so special mentation center, so offering. So as you can see now, the utmost important thing, service to Sun Tengming, Not only the time of death, but Guru Grantham, next life. Guru Grantham, all the coming, see, all this coming, next life Guru Grantham again, and to have much easy to next life. Easy to learn dhamma, but just by hearing just hearing the words this life by living positive imprint.

Next next slide. Unbelievable easy to say. Unbelievable easy to learn Dharma. So quick to learn Dharma to understand and also is to practice. Even the person person came to the center even the person came to the center and say, just heard the words, but didn’t understand.

Like, lump sum prayer or something. Heart Sūtra or some Heart Sūtra or something. Lump of prayer something. I heard heard the words, but didn’t understand. It’s done.

It’s done. Benefit is received. The sky’s benefit is sealed on that of that person’s mental redeem. Is power minded. So they post the implant, plant seed, then that will definitely bring, as I mentioned before, middharma again.

Then, say, understand meaning that time was practice, then exercise path. What’s content there? Then cease the development, then it’s your liberation and enlightenment. So definitely definitely single definitely each single word or mantra the person heard, definitely definitely lead that person to enlightenment. In the time, definitely bring them to enlightenment.

So so even just hearing some mental prayer, the meditation prayers come contain the path to enlightenment, liberation life. So it is scarce benefit is got already. I see. To the person so that So so individual teaching Dharma Individual teaching Dharma means or or you don’t teach, but you you create a condition for that. For the meditation center, you see?

So making programs, studying the philosophies, more extensive teachings, the essence of Dharma and and teaching the various practice purification, collecting merits. So I say, whenever the sender does this, this is what you’re this is you’re preparing you’re preparing that for what was it. You’re preparing, say, is it best preparation of that you’re offering to this to those people, to all those people coming to the center. Not all not all that, you’re preparing them you’re you’re preparing them for the to achieve liberation. You’re preparing them to achieve enlightenment.

So this is what I want say. I don’t know. As I mentioned already, I think I mentioned also New Zealand. So it’s a it’s a it’s a very important when somebody dies. When a student passed away, someone that center to really care.

Openized practices or the to pay special attention to real care and to do as much as possible to offer that. So I want to emphasize that it’s very it’s very, very important. Very important. I have one old I have one friend, old mother, lived in England England. One old mother, which lived for eight years old.

Her name is Rachel Levy. I think for seven years, for quite a number of years, looked at me when I was when I was studying at Pakistan. Not from beginning, but so I think the Freddie is a British she’s British. She’s and she’s she’s second she’s second nun. This French lady the French French lady who wrote books early times.

So the very first was a nun. I think the very first was a monk, Bob Thormen. The very first month, Bob Tamen. In Tibetan, sorry. Sorry.

I remember big mistake. In Tibetan tradition, the very very first monk is it. Bob Daman was the professor, say, the Columbia University, New York. He was ordained for the first time. He was ordained Dharmasala.

They came back New York and next day, What I heard is next next day, then he the next day he transcended his life. No. Next day is then he transformed into Lei. It’s the last one day. He’s the first monk first monk into a tradition, Baotouin.

Then I think very first was a nun interpretation. I think there’s one nun, English nun called Sister vajra. She lived long time that that children and Sarnath Sarnath, has one small nice cottage. Then, she has one nice cottage. I’ve been there at least once because she was ordained by, was monastery.

I become monk in monastery in in Tibet. And usually, doesn’t give teachings. He I become, But he doesn’t he doesn’t give normal teachings. Very rarely. Within few hours, he give if the person is so serious, then he will give a refuge.

You know? So that he doesn’t give normal. Anyway, so this is bit of past ways. That’s two years ago, I think. So, yeah, she was ordained by Buddhumaki Sriramacci.

So how how I came to know her connection is because there’s one old lady in early. So Freddie Betty, this British this lady who started school in Delhi for young lamas. So she came to Pakistan two or three times when she all the Indian lamas, politicians in Pakistan. In the letter, she invited those young internal lamas. So she started school.

So that includes Lama Tumba. Start school in Delhi for six months. So I was there, then I worked TV. I got smallpox. Then went very far hospital, very, very far with Lama Thunberg’s brother.

The one the one who’s leading mentation in Scotland, who has huge land, rich land, who’s called Lama Ishi. So that one. So I was with him in in one hospital, very remote. So his brother, Akong, has a monastery now is gone. He used to come to see us because he’s the manager of the school.

So bring us fruit or something like then after fifteen days, we finished the small box, went back to school, then again, they’re checking. Then the hospital found out we had TV and he had TV. So I went to hospital went to hospital. I think the best best TV hospital in Delhi. So there, I cried three days in the hospital.

So the reason why because I want to learn English so much. So so there was one lama in school, So I thought he’s also has TB. He’s going to stay in the hospital. So I thought I would learn can learn English from him. But then I when I was in the front of the doctor, the top doctor of that hospital, the med room hospital, something like that, the top doctor.

So and I found out he won’t be there. He just came to transit. So I cried. So the daughter gave me some banana, some banana and maybe orange. So then I was taken to the different rooms where you want a single room or something.

Then there was one section, many children. So the last section near the bathroom, there’s a little bit older, you know, children. So four four bed, you see. Here, four bed, here, four bed. So I choose one bed, one bed empty.

So so I was crying. So the whole pillow being wet and the nurses come nurse comes up. It’s a sleeping time. So the nurse comes up, open the blanket and leaves. And comes up, open blank, and list.

So then so you have to change the you can’t wear the same dress you wear the head of hospital with bunch of long dress pants. I didn’t speak to the Indian children for three days. So after the break, I go outside to carry the books, English books, and stretch the leg towards the towards the gate, you know, towards the way you see the calf person. She can’t go outside. So you paced face towards that, put the bullet between the legs.

And then they put on the same same buildings where the Indian children come. So they said, Lama, don’t cry. I said like that. But I I didn’t respond for I didn’t speak for three years. And then he gradually speaking.

So I went to learn English to there’s a section where all people live. So one of the business person, so I asked him to achieve. They were coming for walk outside in the garden. So I asked him to teach English. So I had one book, Hindi and English given by his assistant, one of the attendee came this.

So talking about, you know, shopping and things like that. So I went to see these other old men with that section and then went several times to to introduce. Then then it’s time for examination school. So they send all the papers. But I didn’t do so.

Then they’re going to see is very close to Neharu and to to to in the country. In the country, son and daughter, they were a semi university friend. The free when monks came from KLhasa, when there was salty air, was extremely hot there in the Bengal, West Bengal. So monks came there. So the Nehru asked Nehru, pundit Nehru, the prime minister Nehru asked her to to look at the monks.

But she was Buddhist from Sri Lanka. So that was why she was more involved in Therabad. Then she took care of the she was in charge. So she start school. This first school were joined.

So then at at the end so anyway, then the examination went to see Nehru. Went to see Nehru. That time, in the time, was giving the presence outside the presence of range on the table to the Vijayalama. This this what do call this? You turned and it shows different picture.

Yeah. That one slide. Nehru went to America or somewhere showing pictures. Anyway, so Nehru was on the bed, very old blue kind of skin color there. So we were there for a few minutes just around entrance.

So this then came I came to Pakistan to study. She went to Semitajiling where we have monastery, the branch of monastery of truncation, branches of one in Tibet. So you’d for economically, you don’t need to go back to your own monastery or to set up. But anyway, when the banks are to study in in the intentions study there. So that first of this right.

Sorry. We’re gonna lose. So Freddie, so this school starts school. So she starts school at Elhousie every I think every summer. I think five times.

So one of the school, she asked many, many times when I was back as well, went one time. So there are six months. So Lama Tumba was there in Delhi. Lama Tumba, So not so much attending the class. They started class, but he already speak English that time, I think, giving teachings to Philip Eddy, initiations and all that.

So Philip Eddy found this old lady in London who is a member of Buddhist Society in London as to look to look after me. He’s been friend. So oh, yeah. So how I came to know this first the very first British nun, sister Baja. That old lady asked her to look after me, send money to her to make a whole set of rope and the medicine for TV and milk.

I didn’t know where it’s coming from. So when I was school, I drink milk, I I get milk. So later, I found out this came from his old mother. And so, anyway, So this old the old mother writes to me quite often. So most of the letters that I had when I was a boxer, the most garbage is her letters.

The it’s very old, so not not many many other people can’t read, but I’ve been familiar her writing. So one time she checked on me. Do you like come to one do you like come to England? And I said, yes. Then then she said then she said, only if you become like Lama Tungpa, then you come to England.

That next letter, she was just checking on me, you see. Only if you become like Lama Tungpa, then you can come to England, he said she said. So I don’t I don’t think I replied. I don’t remember. Anyway, very, very kind lady, very warm hearted and devoted and very warm hearted.

All a member of the Buddhist Society in London. So the anyway, the sister of Vajra, this first nun, how she died anyway, she said we thought about death today. She had a very nice cottage touching the Dong Song behind the mountain, close to one old, very, very, old mountain in Kaju. So there was so a mountain, this a house next to Downbrother Road. So a landslide happened.

So much of that Dasling has a lot of rain, so landslide happened. I was not there. I was in Pakistan. So then what happened to all the people there shout to her, come out. But she was preparing she was preparing her money, you see, to pack up her, know, to packing up her money.

So become the. So what happened to the whole house? All the whole house collapsed on her body. So she is umbrella and her briefcase, you know, her briefcase, the umbrella and briefcase here. So I think she was ready to come out, but then before that, all house collapsed.

So down below the house, she was dead like that. So I think that’s the that’s the shortcomings of attachment. Not letting go. So anyway, okay. Now, Mantra.

Finally. So yeah. That’s oh, that’s right. So I was in we’re talking about the you know, how to have peaceful death. Happy death.

Then I was saying how everyday life practice is the that’s now everyday life practice and Dharma practice, how it’s important. That’s, you know I see that’s a really preparation for that, sort of what was trying to say. Now to practice. Everyday practice. That’s what makes dead heavy or peaceful.

Then I was saying how important to help others to teach Dharma, to others in living. And cause them to practice because that helps them. That become preparation for their death. And now was saying, how important the center, such center teaching Lamjing, How it plays most important role here, you know, preparation for death to manage into all those sentient beings. Not only that, happiness of this life, all the guru, birth, liberation, enlightenment, not only just death, not only preparation for death, but this biggest thing, greatest thing, liberation from saṃsāra enlightenment.

Because that thing happens all the guru birth in all the coming future lives. That has enlightenment. So this is what the center is making preparation. Such organization offering Lamrim teaching, know, that then make so much preparation on the mind after enlightenment. Preparation of this life death, then all that happiness is life, liberation enlightened.

Something like that. So so then I was saying then I was saying, of course, must help. Also, this is the best, but also when the time must help. As a student dies, whatever, that must must to put special effort to do practices at the center as much as possible to so I long time ago, now, many years ago, I arranged this. Any student passed away to offer for seven dollars, ten dollars to Eastern Standard Time.

Hundred rupees hundred rupees to from international office to offer business on behalf of that person. So that but that doesn’t doesn’t from that person from the person’s side or family member, it doesn’t happen. Maybe very rare cases, usually doesn’t happen, making often Christmas and asking for prayer. So maybe under those people have connection. So many as we arrange this, the international office to request this ministry make offering and give a name to pray.

So this this this will be incredible. So as the Buddha, you know, compassion Buddha, you know, praying for this person. See? So that’s something well, since we have organization, purpose of organization is to benefit others, to help others. That’s the whole that’s the whole purpose of having organization.

So so whatever whatever we can do, whatever you see, you see, including like that. So anyway, also mentioned in the magazine that so the minute when you see the name there, anybody the minute when you see the name there, anybody must pray immediately. So you should tell some little bit story of that person or that. So that is the minute when you see the name, must pray immediately. So that’s that’s the idea.

Anybody. Do you see the student pass? You see name? You must pray immediately. To have good report, to prolong pure land, but this significant or that person can be can be enlightened or is it perfect in the body?

Meet meet the perfect in the body, meet Mahāyāna virtuous friend, and meet by putting teaching into practice and each of them. So some of the condensed, so some need prayer short like this. I mean, you can do. When you do, mean, you can remember that. But the minute when you sit without delay, you must pray immediately.

First, okay. Now to answer But this is about eliminating obstacles. Okay? So if you decide this if you decide this every day, just decide, it doesn’t matter even the number, but that helps that helps to not experience terrifying karmic appearances. It’s called torture.

Karmic torture. You know? At the time of death, karmic karmic, your own your own karma torture you. So karmic dorje, your own experience at the time of death. The terror you see terror and come terror and calming appearance.

Yeah. This bodhisattvas is basically for purification. There are different mantras. There’s also So what you say? That’s one mantra.

So you can say that. So to not have common dorje at the time of death, all these terrifying things. So this way, you have taken care of yourself, you know, debt, you see, the debt. So this is recycling man this mantra is not a sport for that. So additional but recycling is one mantra.

Okay. Yeah. No. That was a beautiful Okay. So there’s text end of the Buddhist sub house.

There’s text explains about how to do the process purification with that, so I will check. Particular dedication? Yeah. Which one is about first? Which was done?

Which was which was left? No. Which was left there was not done. One thing left out. So again, happy and happy, healthy and unhealthy.

Again, loss, poor, rich, saving criticism, say, bad reputation, good reputation, or living with dying or born in hell hell realm, even born in hell realm. So all my actions, all my experience from now made people most beneficial to all sentient beings. There is cause there is causes or to make it more clear what it means. To call which causes all sentient beings, which enlightenment is possible by mastering enlightened from that. Empty.

The empty from the outside. It was empty from the outside. That enlightenment is empty from the outside. By myself alone is also empty from the outside. I take all the medicines.

Spread the household, also family members, all of us here, all the student benefits in this organization and in this very lifetime without eleven second. So the those who are not familiar with the objective purity those who are not familiar with objective purity, what I kept on saying, hallucination, there was a hallucination. So Those who are not familiar with it, and if there are somebody who is not familiar with that, Then this is very good. Then this way, this help very much as a foundation. So that I explain time to time.

So how everything how everything come from mind. So you start with that. You start with that, do that meditation in break times, not on the sitting, but at break times. As you’re walking around or eating or whatever, do that meditation. And then when you get when you get that when you get once you get that understanding, then they will help they will lead to they will lead to the point, you know, what is a false view and what is a correct view.

The reality and the the reality and the false. So in your perception of the phenomena. So those are not familiar with this. So this would help. But, anyway, this meditation is good for very important, extremely important meditation for both, I think, old and, you know, or say, a new students and old both.

To help to realize emptiness through see, by recognize first the false real, then realize emptiness. So what I’m going to explain that so so you go back to childhood you go back to childhood time. This is not hypnotizing. Should remember your past life. Everybody did.

So no. This is different. Not hypnotizing. Anyway, so so go back to a childhood time, and then you see. You see, you haven’t see, you you are not taught alphabet by the teacher or by parents.

You have no idea of the you have no recognition of alphabets, a, b, c, d. You see? You have no recognition that you are not taught yet by a teacher or parents. So but it’s written on the blackboard there, you see. So you have no idea what they are.

No knowledge of them. So that time, how do they appear to you? You see, it’s it’s a letter. You see the designs designs on the marks of designs on the blackboard, on the paper. So for example, on the black so on the blackboard, so they’re like this.

On the blackboard, one line like this, another line like that, like that, like that, you see. So like this, like that. So you see on the blackboard line like this, like that, there like that, like that. That time that time that time, you see, that time, you don’t you don’t see that this is n. You don’t see.

That time, you don’t see that this is n. And because you why? You don’t have the appearance of the a. That this is the a. You don’t have you don’t have appearance of a to this a.

Okay? Why you don’t see this a is because you don’t have appearance of this a. Why? Why you don’t have appearance that this a? Why?

You don’t have? Why? Because your mind hasn’t labeled yet m. This is m and believe in that. You haven’t done that.

Why? Because you haven’t you’re not introduced yet. You are not introduced you are not yet introduced under this aim. So you just see a line like this, you know. Okay.

So then as teacher or parents, then in the industry you, this is an aim and teacher introduce you. This is an aim. Then you believe it, then you believe what teachers told you. The label of the teacher introduce you, you break that. And then your mind then your mind emitted, then your mind labeled, then your mind is it.

Then your mind then your mind then your mind then your your mind. By seeing this line, because you are told this is the aim. So by seeing this line, because you see this line, And then your mind make up your mind simply make up the label m. You just you just think m. In other words, you see, your mind just think your mind just think m and believe that.

Your mind just label am and believe in that. Otherwise, your mind just think just think. Your mind just think am. You see? So then after that after that, then there’s then there’s appearance of end.

After you believe that after you believe, not only your mind labeled, but you believe that level. Then only then you have appearance that this is end. Only then after that you see then only after only after that then you see that this is end. So to be able to see that this is end to be able to see that this is m, there’s a whole this evolution that attacks, but we’re not aware. Normally, it’s not aware.

All this all this evolution attacks. So first, see the base, then by seeing that particular base, then your mind make up this label. Then believing that, then there’s a there’s a projection. There’s a appearance. Then you then you then only after that you see this and that, this phenomenon, that phenomenon.

So now so now here so now here, this aim so now here, this aim, where’s it come from? Came from the mind. Because if your mind your mind did not label, somebody didn’t introduce to you the label, see, on this, and if your mind did not label, didn’t believe in that, you wouldn’t have this appearance, this end, and you don’t see this end. So therefore, this end that you see, it’s come from your mind. The aim that you see is coming from Now, this understanding is so essential.

Before you go before we go to next step before you go to next step, what’s false reality? What’s the reality or what’s false view? Just that just that thing just that thing before before discussing before talking about before talking about, say, the object to be repeated, which is on the which is on the aim. Object to be repeated, which is on the aim. Which is on the aim.

And the emptiness of that is emptiness on the aim. So in the in the philosophical text, you would find this word lot. You see, object capture over the over the table, over the vase, over this, over the then emptiness on the vase, emptiness on the emptiness on the vase. And you might think, oh, that’s wrong. You might think that’s wrong.

That should be set off. But there a great meaning saying on. Great meaning, he’s saying on. You may think that’s mistaken. You see, it should be said off, but on has great meaning.

If you ever recognize the hallucination, So anyway, so before coming to this point, yeah, the aim yourself has come from the mind. So make sure that make sure that understanding. Then the next is easier, you know, to have to get some idea of reality in the false. So so now so now the end that we that we see, can mind. Okay?

So now exactly same. Friend, friend that we see, can of mind. Enemy, you see can promise of mind. Now, form that we see here, all can promise of mind. Just just like that.

Just exactly as the end You see, by labeling, you know, by what’s mind labeling and believe in that label. So exact all the phenomena we see here, including all objects, everything here, all came from all the form that we see here, all came from this mind in exactly the same way. From what we from what we see can form our mind. So when we look at when we are looking at form, we’re looking at form which can form our mind. We’re not looking at a form which can form outside, which exists from its own side.

We’re not looking at form which exists from its own side, which can form outside. We’re looking at a form which can form also mind. Appearance of one’s own mind. Or then it might go out it might go out of ways that way. So sound, when we hear sound, we’re hearing sound which comes from the mind, not existing from outside or from from by itself.

When we smell, we smell which come from our own mind. As in meaning, so the labeled label as a label of our own thought and believe in that. So smell when we smell, smell which come from our also mind. It’s not smell come come from outside to city. Yeah.

Well, that’s true. Why? That’s true. Because because Buddha doesn’t have bad smell. Because his mind’s you see, Buddha doesn’t have bad smell to his to his senses.

Because it’s completely purified all the mind. So there’s no bad smell to Buddha. There’s no bad taste Buddha to Buddha. You see? That you see, that proves.

You see, came from the mind. So Buddha, the whole mind completely purified, no subtle deployments, you see. So therefore, whatever context of the it’s all pure. Nature, grace, bliss, the the the the the the the most peaceful nature, say, in a nectar. So now here now here another example.

One container, in one container liquid. So when humry ghost, paddlers who don’t have karma, merit to see water, We we we humans will see water, but they don’t have karma to see merit to see water. This is only passing blood. But we see we have more merit, so we see water. But there was this is not without talking Buddha.

There was they have more merit than us, there’s an actor. And of course, Buddha’s has more purified mind, but they see the purest purest uncontaminate, purest nectar. It’s one phenomenon is one phenomenon is one phenomenon, but appeared according to perceiver’s quality of mind. How much pure and how much? So how much pure, impure you see?

It depends on perceiver’s mind, how much pure and impure. So you can see this is another example. It’s a you can say it’s the appearance of the mind. So that phenomena that phenomena that phenomena exist or appeared, you see, according to the quality of the mind. You know how much pure and impure.

So like that. So you see, so now this is even the world, even the whole world, whether the flat, round, all these different color, different this and that, same. In the perception, seeing the earth, you know, the world, see, you know, appear differently. Once one object like this, same same one person. When a hundred people look at one person, you see that one person appear to somebody most beautiful, the most beautiful, then to somebody, most ugly.

You see, then somebody, okay. So when this person when this person when a hundred people look at it, definitely the same view, you know, the person, you see. There’s different view. One object, but it appeared different it appeared different different, say, differently, say, appear differently, not same to all the hundred people. So even a place even a place, one hundred or thousand people look at, it appear for somebody so beautiful, for somebody disgusting.

Like that. So it’s all come from the mind to the mind, you see? How object appeared, through the test appearance object came from the mind. Appearance object came from mind, the view of the mind. So the same same place here where we are, we see place like this, you know, to our present mind, we see place like this.

But for the humry ghost, in their view, they see they don’t see this way. They see very, say, very ugly, totally ugly, totally ugly. Very uninteresting, but very ugly place compared to them. Then for those who have more pure mind, you see this they’re not I’ve got no question about Buddha, the pure Mandala. Appearance of the the one is it wisdom?

You see the Mandala. And even before Buddha, you know, appear in the Mandara. So like that, you see, I have pure I have pure appearance. Even place like that. Like when Rajagir, at Rajagir, know, where Buddha gave teachings on and emptiness.

I think Tatunda Lama or I don’t know. Tatunda Lama, one of the I don’t know which one, came from Plagamichi and saw the whole mountain piles of text. So unable to so it didn’t go on top because was so so mountain piles of text, dharmatas. So it didn’t go on. So so it’s especially and particular, the holy places.

So depending how pure how how you see the holy places, ordinary, something ringed or something like that or or amazing, you know, something. It all depends on depends on perceivers quality of mind, how much mind is purified. How much mind is obscured, so you see that much ordinary. And how much mind purified, you see that much pure. So anyway, so here basically, the to to discover that how everything can from mind.

So there may be so here now. Any source, what when we smell, what is good smell, bad smell, scent smell or when this whether it’s scent smell or the disgusting smell, I say, very painful smell or however, so it’s a it’s all come from also mind. So, and so other one the other one the other one what the other one what I mentioned and is not only that came from the mind came from the mind, one expression that the mind labeled and then it is perceived, appear that way. It has that, which I use the n, the, you know, it has that. But beside that, came from mind because of karma.

Came from mind, anything so all these pure ones came from pure karma, pure mind. And those you know, this you know, this know, this impure ones you know, this impure ones came from one’s own. Impure karma. So came from the mind things came from the mind, there’s two explanation. There are two reasons.

So here, even though I went off to that expression, came from karma, the second expression came from but here first thing is how things came from mind, first mind labeled, Mind labeling, then it appears to you and then you see it. So tangible objects that we sense the body experience is it it’s not something came from side. What you experience came from your own mind. So everything like that, all the all the sense object, all like this. What we experience is something came from it looks it it appears, you know, nothing to nothing never came from your mind.

Nothing to your mind came from outside. It appears like that, but it doesn’t mean it’s true. That that total that part of view, that part of the view, that part of the that part of the view, which is that part of the view, which normally we have and we’ve been believing up now from birth, not only from this morning, from birth, from beginning of the birth, that that that one is totally false, hallucinate view. Sorry. So just like m.

So here, very clearly. Want see a careful mind. So so that everything So right now, all the six systems are up to and right now, what we experience now, can put on mind. Something was on mind. So, say, Then the next one, the next stage.

So first, should practice mindfulness here. What I have just said now. When you go out, mindful mind, The forms are the smell tested came from mind by mind labeling. I believe in that. The next stage, the analysis, then how your mind what what your mind labeled, how does it appear back to you?

What that that next stage that next you see. So first, yeah, we should practice mindfulness. You see, as we go out, you know, go around with this mindfulness. See, palm is out of smell. You’re good.

You’re gonna go eat dinner while you’re eating dinner. So practice mindfulness here. So this is a very important psychology. Very, very important psychology to find to come to know the relationships, all those all those, you know, like a health, all the sufferings, how this created by one’s own mind. So this meditation this meditation, you see, can cover everything.

So because it come from us mind. The first thing, mind labeling. If your mind so as long as your mind don’t do not label, you don’t you don’t have appearance that this is this, and you don’t see that this. You don’t see that you don’t see that person’s action or attitude. If you don’t if your mind don’t label that a person’s behavior, if you don’t if until your mind do not label as bad, then you don’t have appearance as bad, and you don’t see this as bad.

So but if you so so then you don’t get angry, you don’t get upset with that person. And then there’s no relationship prop relationship problems. Or the if your mind is labeled if your mind put positive label, interpret positive. If your mind put positive label, then you have a then then you have a positive appearance. Non negative, then you see it’s positive.

You see, non negative. So like that. So so any undesirable thing, bad circumstances, any undesirable thing in the life. So here one can see it creation of one’s mind, you know, whether your mind put negative level or positive level. So let’s see.

So everything depend from very beginning how your mind look at the object or what level you put it. The life situation, whatever change in your life happens. Whatever change happens in your life, change of other person’s attitude towards you, whatever change happens in life, if your mind label bad, then appears bad, you see bad. Your mind label good, it appears good and you see good. Whatever change happens in your life, so it’s like that.

So here so here, it becomes very important for transformation practice. By understanding by understanding this, then if you want if you want to keep your mind happy all the time, then if you want to keep your mind all happy, then one must put effort. Always your mind put a positive level. Good. Then, always you have a good what it appears to you, good.

And then you say, oh, it’s good. Well, that keeps your mind all the time emotionally happy. And able to continue practice. If your mind is so sad, so angry, so upset, then unable to continue unable to do even the mala of mantras, unable to do so. I’d like to say.

So, yeah, this is a story. So please enjoy dinner. So we’ll come back at seven thirty. Rinpoche has shown Rinpoche has definitely left the text here. So we’ll come back at seven thirty.

And then also, will paste that mantra, the mantra to not have pain at death. We’ll paste that. And also, I have a few other things to announce from Rinpoche about the retreat. So come back at seven thirty.