Could be in the path, could be in the present now, but then there’s a very important moment where we establish the karma called throwing karma. Why we label throwing karma, it throw to the next rebirth. You know, throwing karma, it throwing is throwing to the next rebirth. You know? Even though we might be a good practitioner or we might practice a lot in our day to day life from the many past lifetime, but at the time of death, if we are unable to remember the virtuous cultivation or virtuous imprint of the past or that very time, then, you know, it create a new karma called throwing karma based on the the mental mental state at the time of dying.
The the period it could be period it could be about five to ten minutes before one before one experience the clinical death. So again death, there’s a two type. We experience the both. One is clinical death and one is the actual death. The clinical death is a clinical death comes when when after the exhalation, when we we cannot inhale the breathing, it’s a clinical death.
When there’s no movement or pulse, it’s a clinical death. The doctor will say you are dead. But the fact, not necessarily we are dead. That the real dying comes when the consciousness leave from our indestructible drop from the central chakra, which reside around here between the two channels. You know?
So when that experience and the actual death occur, so how to know about the occurrence of actual death? There is an external sign and internal sign. The external sign is to see the red and the white drops, the mixture, a bit like yellowish color or pinkish color, will come out from the nostril or mouth or the secret part. If you are physically, you know, healthy, then most likely will will comes from the nostril or the mouth. The liquid, you know, not necessarily much, but it could a few drops, you know, one or two drops or just just just, you know, just one one drops coming up.
If you are if your physical is weak, you know, so many years, months, you know, torture the body with sickness and weak, then the drops will come from the secret part. And so and that will definitely happen. Until that happens, there’s still the there’s still the the the life-bearing wind, we call the life-bearing wind, which is residing within the undestructible drop, which exists in our this physical form at the time of conceiving. You know, at at the very moment day when we conceive, it is not open. That means our consciousness still within us, within within this body, within this aggregates, you know.
So when that undestructible drop opens, the consciousness leave. And when consciousness the consciousness leaving can be any part of the hollows, you know, from the crown, from the, you know, any the the holes of the body or anywhere. So anyway, the actual death experience when the when the and the consciousness departs from the indestructible drop. You know? And the so so the next rebirth is very much dependent.
Then immediate next rebirth is almost like ninety nine percent. Yeah. Maybe you can say ninety nine percent dependent on the throwing karma, you know, which is described from the twelve links of dependent origination, or dependent origination. So there are two sections of the karmic steps, the establishment of the karma, two different karma. So the the karma that which which one established before the the the actual death occur is called the throwing karma.
And that very much dependent on if you have negative emotions at the time of dying at the moment of about five to ten minutes before the clinical death, then that is the creation of negative karma, negative throwing karma. In particularly, the moment the very moment before the clinical death comes, because our our gross senses, still there’s about one, two, three, four percentage is still alert even though rest of the functions are degenerated. But still one, two, three, four percentage of the gross mind are still there, you know. So the throwing karma, the negative emotion will link to the the subtle creation of the the actions which comes after the clinical death before experiencing the actual death. And even even during the experiencing of the actual death also.
You know, let’s say at the time of dying, you die with so much fear, it’s negative emotion, you feel the emotion. And that is the creation of negative karma. And that is the creation of throwing karma, negative karma. And result of that, three lower realms. So if you if one dies with very intense anger, most likely one will be born into the hottest hell.
Because the anger is a is a the the the power of the anger is tremendously strong. If you if the anger is slightly mild and very strong one, like like about like seventy seventy percent, then the the strength of seventy percent, maybe most likely in the hungry ghost. You know, normally we we say ghost ghost ghost. It will become like that. We will become we were born born like that.
Then then slightly lighter than that, animal realm. Then slightly lighter than that, god realm. Then slightly lighter than that, demigod realm. And slightly lighter than that, and human realm. No more anger.
No more impurity impurity emotion. You are completely overwhelmed or completely imposed with emptiness, bodhicitta, you know, very strong, completely or remembrance of Buddha or or remembrance of any form of path. The strongest one one will invite him, become Buddha that time. Slightly lesser one, pure land. Slightly lesser one, maybe unfortunate precious human rebirth.
And slightly lesser one, then then then then same same thing. Reduce to the unfortunate. So it works like that. You know, it it works like that. So but then the oh, I’ll say that.
Let’s say attachment, you know, attachment. Attach to your children, attach to your parents, attach to your loved one, attached to your money, or attached to your beautiful painting on the wall, or attached to your ring, or your watch, or anything. You know? Or including attachment to your body. Attachment of like like like cannot cannot cannot face the the cannot face the departing your consciousness from the body.
Not being part going apart going apart from the body. Yourself, your consciousness. In fact, yourself going part apart from your aggregates. You know? Like, cannot let go of going apart from your aggregates.
That also the attachment. The intense one born into the hungry ghost realm. Then this is a lighter hungry ghost.
It’s similar. And same to all the negative emotions. Anger attachment, pride, jealousy, die with so much hatred, and die with so much depression, die with so much fear. It’s all the same like that. The the degree, the rebirth the degree of rebirth will take like that.
And if that happens, Buddha can’t can’t do anything for us. Know? Relative can’t do anything for us. Money can’t do anything. Nothing.
You You alone have to go. You see? So so then during the time a so so as I mentioned earlier, any of the virtuous thought, then we’ll we’ll we’ll the the degree of higher rebirths, including maybe you can stop the saṃsāra rebirth and one can able to obtain enlightenment also possible. Enlightenment also possible. But then the fact is we cannot depend that time that we will have we will be able to control our mind.
Now our senses are so alert, Our senses can able to focus, can remember, you know, like the body, everything is like quite alright. While having such a such a healthy mind and healthy body, also we cannot focus on virtuous thought. Imagine that time, five, ten minutes before we are die actual dying. Almost impossible. Almost impossible that that time, you know, we were so relaxed and remember emptiness.
Remember bodhicitta. Remember Buddha, guru. I don’t know. Most likely, I think, difficult. You know?
Because there’s because it’s like the dissolution is so intense. The dissolution of the aggregates, the dissolution of the the elements are so intense. You know? First, earth element dissolve. The fear, you know, you will start to fear.
It’s a hallucination. It’s not a real thing there, but the hallucination, you know, because of the the the actual facing of the the the degeneration of the aggregates and the element. You just feel when the earth element dissolve, almost the whole mountain is like falling on you, you know. The whole earth is like like like like like like, you know, that you are sinking there. You know?
Like like, every single corner, like, you know, huge mountains are squeezing you. So don’t you think that you can ever be focused on bodhicitta? I don’t think so. Because whether we want to phrase nice or not, that’s this kind of thing will will will have to face it. The actual thing, this kind of thing will come.
There’s a standard word in the teaching. You know, dissolution come. This will happen. This will happen. But this kind of thing will rarely happens.
So you see. So if you don’t have a very, very strong habituation on the virtuous thoughts, it will be almost impossible for us to remember virtue in that time. You know? So so is it like, we have a little stomach pain, discomfort. Already distracted to focus on Dharma or any form of virtue just because of one little discomfort, wrong food eating.
She said, every part is okay, but just little discomfort is stomach. No way our body cannot stay still, our mind fly here and there. Oh, so difficult. So that time the the the natural disaster intense intensity of the natural disaster of dissolution of the element is unbelievable, unbearable disaster. Whether we are believer or not, all have experience, including cockroach also have to go through it.
Every single thing have to go through it within the saṃsāra as long as we will take the saṃsāra rebirth, You You see? So this is fact. Just a fact. Yeah. So so through so much thinking, so coming to conclusion.
I don’t know whether it’s relevant or not. It’s my thinking. We we rather even though we are so we try our best to accommodate so much imprint in Dharma, but we need to have one single pointed. Just one single pointed. Virtuous thought.
Train from this very moment rest of your life. You know, almost like every single moment. How much other practice you do, but there should be one thing that how intensity suffering come to you also you can ever remember that. That can maybe might save us at the time of the crucial moment. Let’s say your guru who is the most inspiring to you, who always secure you from fear and suffering to go into lower realm, etcetera, etcetera.
So your establishment of devotion with your guru or with Buddha, maybe checking on Buddha or Tārā or whatever the Buddha that you have. Kind of kind of spontaneous devotion towards. Or one mantra, compassionate Buddha’s own mantra, Om mani padme hum. Or maybe, Om mani padme hum. It’s actually very tough.
Six syllable you have to remember. So why not just go, oh, or maybe, ma. But that can able to remind you compassion because that is the reminder for compassion. You see? So let’s say, oh, or ma, or me, or or whom?
You know? Or generate its i or generate its ni. You know? Or compassion. But whenever you call compassion, whenever you hear compassion, instantly, rest of the dharma virtue talk, understanding just naturally falls into your mind.
You know? You have to have something like that. The moment you think of your guru, rest of the Dharma imprints are just naturally falls into your mind. Or just seeing Śākyamūni Buddha, that’s it. You don’t have to explain.
You don’t have to remind you. Just all the Dharma imprint just comes falls into your mind. Or just think of compassion. That’s it. Single compact compassion.
Somehow, entire aspect of the dharma or the positive thoughts just fall into your mind. So you need to prepare something like that. So I, you know, and and I just as just just as show how it was, you know, my late guru because of, you know, like the, you know, live together, then, you know, like, know, like, the imprint is, like, like, too intense. You know? Even you feel unhappy with him also, have to you have to you have to see him.
You have to remember him. If you’re happy also, you have to remember him. Think of him. Go right also have to think of him. Go wrong also have to think of him.
You know? But but he is a figure of old Dharma practices in you. So even you don’t think of him, something goes wrong, he comes into your mind. If something goes wrong, he just trigger in your mind. When that when when he trigger into your mind, somehow rest of the discipline of dharma comes into you.
You don’t need to refer to any sūtra or whatever, just natural thoughts. You know? When suddenly, when you stay alone, everything’s so dark, suddenly some some like in fact, it’s a mouse moving. Cha cha cha cha. Because of the the the your your wrong invitation, your your hallucination mind, you start to hear ghost moving.
And when you open your eye, you also feel like some shadow is moving or intense fear comes. But before, you know, you exaggerate all these thing, the moment the moment like that, you know, the mouse move. Your guru already in your mind. Yeah. Why?
Your guru guru already there. You don’t even have to to call him. Yeah. Guru. Yeah.
I don’t know how. It’s like almost like like simultaneous or like even like faster. But before you you you you your mind is before mind is engrossed on that kind of disturbance, your guru already inside there, in your mind. The moment your guru inside there, what? From speech, like, you don’t have to teach, you never remind.
Immediately, I go for whatever mantra comes or all sort of good things coming. Oh, immediately, oh, all the advice come, all the teaching come because of like so intense habituation. And that single pointed one single pointed one single object reminds you rest of the Dharma to overcome rest of the problems and difficulties or hallucination disturbance. Same thing at the time of dying, the hallucination, the experiences of the disturbance are all there. It’s all all will come into will come into your mind, you know.
So you need one thing to remind rest of the antidote to overcome all those difficulties. But that have to establish before the clinical death occurs. And that is five to ten minutes before. Of course, if you can able to do even one week before, it’s wonderful. But make sure that even one, two, three, four, five minute before, you have to make sure that you are you just focus it.
You know? You know what is the most reliable that even the intense disturbance come that I will still naturally remember him or remember the the the the the practice. So let’s say let’s say, if I die, you know, like, mine is already very blurred, you know, like like, you know, your body cannot move, you know. Already the the the sign of death is appearing, you know. Like it it almost like when you go to sleep, you are like sleeping but you have some mind there, you know.
Sleeping, you you kind of hearing some sound, kind of see the the shadow of light, but you are sleeping, you are going to sleep like that. But your mind, like, there’s one single mind, keep keep focusing, pushing some effort to focus on the on your guru, you know, like guru. So you you put put after that, dung, sleep, death, boom. The clinical death happens. That naturally connect that mind naturally, like, connect to the subconscious mind.
So mind, there’s very many levels. Gross mind, subtle mind, the most subtle mind. Gross mind, what we have now. Subtle mind is already occur around the the the death experiences come. Let’s say, one minute before or a few seconds before go to total sleep, is subtle mind is already appear.
The moment you go into total deep total deep sleep, you’re only the subtlest mind is functioning, nothing else. All that. You see? So similar experience we experience at the time of dying. You see?
So now the gross mind already single pointed, you know, because of your mind thinking of your guru, somehow when anger come, the antidote also appear, naturally comes. When attachment arises, because of this guru, remind naturally remind you antidote for attachment. You know? So that pass to the subconscious mind. Once getting the subtle mind, rest of the imprint that you you plan during your life, because of that one virtue imprint, it’s like like wake up. That’s the wake up call, you know.
All the virtue imprint naturally come up. When that pass to the subtlest mind, woah. Subtlest mind is like total totally captured by all the virtuous thought just because of one reminder, that is your guru or that is your Buddha or that is your your your your your or that is your or that is your or that is your sūtra or that could be your, whatever, compassion or bodhicitta, whatever. You know? Need one one single thing, you know, we have to train from now.
Otherwise, in the reality, you know, you look at yourself, think you can able to remember. You know, you study so many thing. Even now when you are alone also we’re confused. You know, that this also, you know, like, not not complete, that also not complete, this also not complete. Yet we we we can remember so many thing, yet we cannot focus.
Then one one intense some kind of disturbance come, we start to forget. You see? So how to deal at such kind of difficult time when all the senses are already degenerated? You see? So these tips, I can say, is very important in our special practice.
Make sure how much imprint that you’re leaving in your Dharma, but you need one thing which take as a reminder for the rest of the practice because that time, our our strength of the consciousness cannot afford, no strength to remember everything. Like, even even when we are young until now, now we become more forgetful. It’s already in the process of degeneration of the aggregates and senses. We are already much more forgetful than ten years ago. You know?
Now it’s suddenly like blank and blank, you know? You can’t really remember properly, you know? And now, even you try to remember something, but it’s so easy to forget. But last time it’s not like that. And it will get worse and worse.
The more get older, it’s a nature of degeneration of the aggregates and nature of the degeneration of the inner outer elements within you. Physical element, mental elements, and again, those are the four, five elements which which form our self, our physical body. You know? You see? So we need one thing.
So if you think it’s relevant, please remember this. I feel very important. Otherwise, for me, I don’t think I can handle like that. If I cannot if I don’t have one one one single reminder, oh, even though know what means like bodhicitta, emptiness, you know, you read so many books, you can talk so many teachings, whatever. But I don’t think at the time of that crucial death time, If you have ten thousand Buddhas also, don’t think it can help.
Only one single mind. Even that also very difficult to handle. And that we have to train from now. Train with a single pointed concentration until the single pointed concentration is within the subtlest mind, not using gross mind. So due to that in Buddhadharma, in Buddhism, introduced the intense single pointed meditation, which is all about closing, which is all about disconnecting gross mind and capturing the subtlest mind and let the subtlest mind to function.
So so why Buddhism so much about meditation? They call it analytical and single-pointed meditation. Single body meditation is all about Dharma practice to utilize by the subtlest mind, not by the gross mind. This gross mind cannot rely. Very unreliable.
Gross mind, so forgetful and so distracting. You know? You hear mantra, suddenly some things don’t come, you you will be distracted. You know? Then during the during the day, oh, your parent play medicine Buddha, Puja, you know, your your sister will recommend you to invite monks and nuns to pray chanting there, you know, all sort of noise here and there.
I don’t think, you know, it’s already I don’t think can help much. First thing, you can hear. Already degenerated. The the what you call the the the because of the element dissolution, I’ve said quite clear in this this this the the transcript that we did. I will not go through detail, but rough idea, you can’t hear how much people chant.
And we know other cannot influence our karma. They create the karma. Whoever doing Pooja, they will create the karma. And what we get, the dying person get a little bit. Just some influence.
Just some little donation. That’s it. Yeah. So that’s why all the rituals at the time of dying, mostly is comforting for the living one, not for the dying. You know, all the rituals or do this and that, you know, do this and that, spend so much money, you know.
There is some help, little help compared to that you yourself handle the death. Because if if if other people helping, if other party helping, then you can able to liberate it. Then what the Buddhas are doing? So many noble Buddhas are already enlightened. Tell me where they are?
Where where they go? I’m struggling my death, and you should come and just kill me there. You know? How much we call, but it’s never come. It’s not because of they are not bad.
It’s because they are always there. They are always within you, but the thing is you’re very stubborn. You never practice. You know, Buddha already said, the actual Dharma is my teaching. Actual protection is my teaching.
You know, I cannot just purify your karma. I cannot just transfer my my my my my powers, my my my realizations, my practices into you. You yourself have to take care. The only thing I can give you is the proper guidance, and it makes sense now. If that makes sense at the time of dying, yeah, external thing is nothing and not much help that we can receive.
Internal, our own mind is the one that has to help us. And that very much depends on right now how much practice we practice. And I believe, I seriously believe, the single pointed reminder is very crucial for our practice life practitioner’s life. Otherwise, at the time of death, oh, I don’t think we can remember any of our practices. Yeah.
And it is true. Do do we remember any practices when we are sleeping? Already like how to say? Seventy five percent already in the sleep. Do we remember any practice?
Never. I cannot. Try many times, cannot. So that is more intense than that. Similar process only, but more intense than that.
How to remember? Before sleeping, may I have such a wonderful dream? Even think of the dream. You know, you you exaggerate your dreams, like beautiful, like that, like that. Wow.
The dream is awful. But the dream when you dream is totally opposite, scary dreams. So it’s exactly the same thing. Before dying, we might expect anything like now how we expect. Oh, we practice a lot.
Our death will be alright. But actual dad comes, disaster. But then again, before go to sleep, calm our mind and do some single pointed meditation and try to, like, you know, do through some process of, you know, you know, like like, instead of using the gross mind, try to use push yourself to use some subtle mind to remember some some virtue or or or like think of your guru or whatever or Buddha or whatever. Sometimes dream exactly happens. It’s almost like whatever you whatever you think before sleeping, the dream is like a continuum of that, you know, what you are thinking.
And when you wake up, did I sleep all night or I keep thinking all night? That kind of experience you experience. So that’s why in Buddhism, again, comes about dream yoga. The dream yoga is all about this. All about testing ourselves, examining ourselves.
Whatever we practice in the daytime, whether we can carry through the dream or not. If we’re able to success that, we are ninety five percent will be successful at the time of actual death. If that never happen, I think that time at the time of death is impossible. Impossible. You see?
So now here. So preparation for the death is a crucial part is whatever practice that you have, try to integrate at the time of sleeping before go to sleep. Try. Yeah. If you take in good and compassionate mind as your main practice to remind rest of the Dharma practices, the compassionate mind is may all living beings be free from entire aspect of suffering.
That mind only expressing from your heart. So before going to sleep, you meditate on that. You you think that. You you intensely from your level of your heart think that. And you also make a supplication prayer.
May I able to live that this thought through the sleeping process. And when I wake up, I wake up with that mind. So try. So so try it myself. We might fail one time, two times, three times, and maybe we might even fail for five, six years.
Never mind. Keep trying. There will be a day where we can able to control our dream. When is the when is the dream yoga is successful? When the time that whatever you wish to dream that you’re able to dream.
In the dream, the dreamer person can able to tell that that is the dream within the dream in the dream. In the dream in the dream, the dreaming person able to tell to the dreaming person that is a dream. Oh my god. That’s it. You know?
Then when you wake up, you wake up with that. I wake up well oh, I wake up with that dream like that, you know? You know, so so you see how how difficult. And if that cannot happen, again, how much we blah blah blah blah, dharma, whatever, at the time of the crucial part, You know, I tell you, I think very difficult. Whether even you sound very discouraging what I say, but that’s the fact.
That’s the real fact. So if we happen to fail the dying dying time, we fail our practice. Then where we’ll where where where that will send to the six realm being again, six realm rebirth. And most likely, maybe not possible to even actualize our precious human rebirth. They will get worse and worse.
That’s why the saṃsāra never end. You see? So like that. So then gonna start you. Then after the earth element dissolve, then water element.
Yeah. So, you know, during the earth element dissolution, you know, even now, like, our skins are, like, getting more and more loose, more and more, you know, rough. It’s all a sign. Degeneration of the earth elements. All a sign.
You know? Our eyes are like like you know? You know, the eye lid are like not not much not much strength anymore. You know? And our our our you know, the the joints are, like, very stiff, you know, not like the when we are young.
And and little movement got pain this and that. It’s all other sign. It’s already happening. You know? And it will get worse and worse, and we can run away from that.
You know? You know? Then when water element dissolves, you know, very simple thing is that, you know, the lips are dry. You look at my lips are dry. Know, last time I’m like that, now it’s drying more and more.
You know, even I apply lip balm, whatever, also, like, dry very fast. It’s also a sign. It’s getting closer to the depth. You know, getting When we get sick, dehydrate, dehydrate, dehydration. It’s all, you know, it is if we don’t drink water faster, we will die soon, faster.
It is like all that, like, some external sign of the is the degeneration of the water elements within our body. Externally, elemental water element, internally also affected. Then fire elements, when, you know and when water element dissolves, like, we are, like, like, thrown into a huge ocean, middle of the ocean without any boat, nothing, and struggling there. Or, like like like, like, the entire Mount Meru, like, you know, like, waterfalls are falling onto you like that, rivers falling onto you like that. So this is just as few words that we can say.
The worse than this unexpressible disaster, know, we’ll experience. And all are through hallucination. Your karmic impact, your hallucinated mind project all those things. But the mind don’t understand fear. We we we we we feel that we are experiencing the real thing.
You know? There’s no such thing, but we feel like such a fear. But by controlling one’s mind into dharma can able to protect through those hallucination experiences even though the natural dissolution of the the factors are there, but still we will not dominate by the fear. Then fire element absorbs. No.
No. Sometime, you know, like we, like, you know, we have fever, you know. You know, like, sometimes, you know, like, body imbalance, you know, like, we have a lot of problem with all the heaty hittiness. It’s all also sign. You know?
If a little boy, just born baby experience that, if they’re not careful, danger, death is very near. If all men have the same experience, you don’t take care, death is very near. It’s a sign. You know? But then, of course, we eat medicine, we eat supplement, of course, you know, can can can change can change externally.
But the thing is if our karma is already ripened there, we have to go through it. So the the practitioners have to change the karma. Again, all those dissolution comes, the fear, you know, the most important thing is the hallucinations appearance have to be overcome. So the feeling or the dissolution of the fire element comes, like entire house, entire you know, including your bodies are burning in fire, that kind of like scary experiences happens. Then the wind element, like, we are in the in the middle of the, you know, tornado like that, you know, worse than that.
You know, human experience that, you know, now. But the the at the time of dying, the dissolution the dissolution of the earth element, worse than that. You know? Much, much more worse than that. You see?
Then we have a very, like, high wind that we have become always become very intense. Sometimes we go naturally become very intense. If you don’t take care of that, death is very soon. But that will cause death for you. Know?
So you see? One element is like not balance. That is like it’s causing death. You don’t take care. You see?
So then so so after the experience of the dissolution of the four elements, then it comes more intense hallucination hallucination experiences, which are called the eighty conceptual thoughts. Eighty conceptual or eighty hallucinate experience of the the projection of the hallucinated mind. All sort of it’s not real, but all sort of fear appearance will come into your mind due to the afflicting emotions, due to our confusion mind, the imprints from the past. So the the grossly, you know, one will, you know, roughly experience eighty different types. More intense is eighty, but numberless hallucinated minds are will come.
You know? Numberless hallucinated mind are come. Hallucinated projections we’ll experience, which is regarded as very intense fear that will occur into that consciousness. That mind, the person you know, who will experience intense hallucination, intense fear. So if we don’t have dharma, we have to go through all those fear.
All those experience of the fear is a constant accumulation of negative karma because it’s a afflictive emotion, negative emotion. You see? So if you are unable to overcome all those things, we are like intense accumulation of negative karma. So the result will be again lower realm. You see?
Then after after that, then white appearance, you know, Then it comes the white appearance. What’s that? White appearance, red appearance, then black appearance. You know? So those three different type of appearance will come.
So that time, if we are successfully able to go through the virtual mind or or dharma mind start from before clinical death. During the clinical death. Before actual death. During the actual death. After during the actual death, then one can able to one can able to experience the the natural experience of emptiness.
The natural, you know, without without external factor, the natural the the natural experiences of lack of inherent existence is naturally comes to your your mind, your most subtlest mind. When when you start from the, you know, white appearances, black appearance, and dark I was a red appearances, then white appearances, you know. And when the actual clear light mind comes, you know, the the appearance which come into your subtlest mind is no different than the the experience that you you you experience when you realize direct realization on emptiness. No different. Exactly the same.
So here, the practitioners, you know, through successful process of practices, you know, a virtual imprints, then that time, they’re able to recognize, like, how we recognize dream in the dream. In dreamer, recognize the dream. Over there, oh, you are, like, in the deep dream like that, you know, in the deep sleep. You are in the deep sleep of a dreaming like that. So when the the the white appearance comes, in fact, within the body, you know, when at the time of conceive at the time of oneself conceiving in a mother’s womb, the the drop that was received from the father, you know, the external, the drop reside within our crown and mix mix or reside around the the, what you call, the brain, you know, around the brain.
It reside here, you know. So when the white appearance comes, in fact, the the melting of the the external white drops is is is is is coming down. You know, it’s coming down. So that means the actual death is quite near because the after wind element dissolve, the external factor to hold the energy inside is normal. You know, because because of that, that affects the natural melting of the the external the gross white liquid reside within the brain start to melt.
When that melts, the the the the being naturally start to experience sense of bliss, a sense of bliss, you know. Then the appearance appear very white whitish, a very white, you know? Nothing but just whitish color like that. Whitish appearance. Like, look into an empty sky, nothing but just whitish sky like that.
No external object, but completely whitish appearance. You know? So the the practitioner tell the practitioner himself during that time, oh, now clear light is very near. The actual without any force, the natural experience or emptiness is very there, very near. So you start to make you start to rule the the the white appearance minds more intense.
So the mind which experience the white appearance is the blissful mind, but not intense blissful mind. Because of not intense blissful mind, you are not you have not reached to the most most subtlest mind. Because of not reaching to the most most subtlest mind, the subtle hallucination is still there. Subtle ignoring is still there. You see?
So like that. So similar to the when after that, the red appearance comes. Why red appearance comes? The the blood that we receive from the mother at the time of one conceiving in a mother’s womb, it resides around the navel. That start to release it.
That start to release it. There’s no, what do you call it, the the external element to hold hold it. So it just naturally like like loosen, so it release. But but that instead of releasing down, it it goes up, upward. Because all those all all the both the white white liquid and the red liquid reside within this within the central channel.
Reside within the central channel. The channel is like a pipe, like a nadis. You know? Again, the channel has a two type, gross nadis and subtle channel. You know?
So that one recite within the subtle channel. The experience of that is residing within the subtle channel. But the the gross one is around the channel, they’re releasing. It’s just just like melting like that. So again, the experience of the bliss suddenly becomes suddenly intense.
That means your mind become more subtle than the before. Know? So after that, during that period appearing, you will start to see, like like, empty space, but completely, like reddish when you look at the sunset direction. Like, completely reddish. Clear sky, but sunset.
Exactly like the kind of appearance. So the practitioner, you tell yourself, oh, now it’s very close to the most subtlest mind, you know, I should be more intense on on the the whatever that that intense meditation that you have done, imprint that you have put in emptiness in the past is to utilize. You know? So, you know, you can able to do that. You know, if if you are a serious practitioner, you can able to go through all the process.
So then then after that then after that, when these two white and red drops meet together, like like like like you know, like meet together, his whole life never meet, recited separately. Now, like, meeting two two two two different entity meeting together, it’s like when we knock our head on the on the wall, like, black out black out. That kind of experience will appear. Like, boom. Like, like, suddenly, total black off.
And that time, again, when boom, when we bang our head, first we appear white appearance, red appearance, but more black appearance. You know? When we go to sleep, we do experience the same thing, but not that more subtle as one. We do experience the similar label, but we don’t remember. We we never notice.
You see? Look at how we’re to handle our death. How we’re going to utilize clear that mind for enlightenment. You know, we I never ever do that. So in the twenty over years in Dharma, you know, you know, now you sound like you’re saying you’re not so familiar.
Absolutely. There’s no practice. I never I have, you know. Maybe some of you have to do it, but I I really it was so difficult. So how are you gonna handle that?
Yeah. So you look, you know, when you ask, so our old dermal practice, most likely will fail that time. You know? So you see. So anyway, so the total blackout like that, you know, It’s very it’s nothingness there, but the but the appearance is total darkness, like a black.
So they call it black appearance. So after black appearance, what? After a knock, the car just start to gain. Well, you start to have some kind of light, you know, isn’t it? Some kind of light, but not very bright light.
Some kind of like boom. You try yourself. Boom. Know? Some like okay.
The first first appearance of some brightness is the time that you are experiencing the clarity of mind. That’s why the appearance of clarity of mind, the appearance is similar to the dawn in the in the dawn time. When you dawn time in a clear clear sky, you look outside, you know, the darkness just depart. The brightness just came. That is the period, and we experience that.
You know? And that is the time called the the actual experience of the clear light mind. And that that mind is the subtlest mind of all. And that subtlest mind was totally captured by the ignorant mind. Like a cloud, very clear sky, totally captured by dark cloud.
You know, very clear sky totally all through year captured by, you know, covered by dark cloud. Exactly like that. All the hallucination that we went through, all on the cloud, like a cloud. You know? They you see?
All like that, you see? So therefore, how to gain wisdom? How to gain the most intense wisdom called emptiness, which is totally opposite from the ignorant mind. Ignorant mind and the wisdom realizing emptiness is like this. Like like you flip out and the back is the wisdom, relax, emptiness.
Front is the ignorant mind, obscuration to omniscient. That’s the reason we say our nature of the mind and Buddha Buddha’s nature of the mind is no different. You know, our our subtle clear mind and Buddha’s clear mind is not different. It’s still, you know, it’s it’s it’s in the nature of omniscient. But the thing is Buddha free from the the the the the domination, the cloud of the hallucinated mind.
We, our mind, even though same to the Buddha, but totally captured by the hallucinated mind, the delusions. You see delusions, you see? So now here, practitioners. Since the the the most subtlest mind experience exist but nothing exist. You see now, you see?
Exist but nothing exist. When after the black black appearance, when when when you look into the, you know, total open sky, if something exist, but nothing is exist. You know, when you try dawn time, you wake up, you look up there in the when there’s no cloud, you know, up there. Wow. It’s amazing, you know.
Totally, like like like empty, but still you start to have a sense of like existing. You know, your sense of feeling your presence is there, yet it’s almost like totally including sky, including you. It’s like totally empty. So that is the called natural experiences of inherent existing lack of inherent existing. Natural experience of emptiness emptiness.
So now here, this is natural experiences. Right now, we have to put so much reason to understand, reason to let us to understand what means by lack of inner existence. So so difficult to understand emptiness, so difficult to convince, so difficult to experience it. It doesn’t make much sense. But during that period, when clear light mind comes, without any choice, everybody will experience.
The experience of clear light mind is is exactly the experience of the emptiness emptiness. The only thing is, again here, the practitioner had to tell or remind the practitioner himself or herself that this is the net the the natural experience of lack of inherent existence. So therefore, this is the nature of every single phenomena, including the mind. Right now, the mind, the clear light mind, which perceive the lack of inner existing within the clear light mind itself. So then there’s not even a single object independent existent.
You know? So you don’t need to put so much effort. You only need to have one concentration to remind that is lack of inherent existence. And that give the full responsibility to the clear light mind. And that clear light mind is called that clear light mind, in the nature of the clear light mind, experiencing intense bliss because of the, you know, because of the the melting of the two drops, you know, the it it bring into the most subtlest consciousness.
And that subtlest consciousness is is totally overwhelmed. All the chakra is completely intense in total bliss because the total bliss that blissful total blissful mind is the most subtlest mind. And now most subtlest mind is trying very best to to to what do you call? To to total what is that now? I was a impulse.
You were impulse. You know, what you call it? That that subtitles mind, not overwhelmed, the other one. How to say? Like, coverage entire aspect of the subconscious mind, the subtle mind with with the mind of lack of inherent existence.
There’s a better not not not not overwhelm, like impulse. You can say impulse. There’s another word. Infused. Infused.
Total infusion to that subtlest clear light mind, the the what do you call it? Convincing understanding of lack of inherent existence with the feel of the natural feel of exist but nonexistent. So once you remain that, once you are able to remain in that mental state, the ignorant mind already cut from the root. The ignorant mind is naturally cut from the root. Because of that, there’s no obstruction to the omniscient.
And you you can able to sustain that in, what you call, spontaneous level, and that is the call you are enlightened. That’s called you are enlightened. That’s called during the clear light mind that many practitioners enlightened because they took this opportunity. And it is much much more easier than to to eradicate the ignorant mind when we are alive now. Because now you need so many external factor and so many disturbance.
Because first thing the obstacle is we cannot first thing the obstacle is we cannot cut off the gross mind. That’s the most disturbing. But during that experience, the gross mind naturally ceases. So we don’t need to put any extra effort to to fight with the gross mind. You know, the the the natural subconscious mind is naturally coming to you.
The only thing you have to remember is exist but nonexistent, including the blissful mind. Blissful mind is is exactly in the nature that how you experience the clear mind. Exist, nothing exist. You see? And that becomes spontaneous, you are enlightened.
You are in the root of the the obscuration to omniscient is completely ceased. You know, but but it’s so difficult. But that is that that that’s how that’s how to bring about the the practice of the clear light mind. And in Tantra, we call the the adopting the practice of the three kayas. Know, adopting the practice of three kayas.
And within the three kayas, the dharmakaya practice is the clear mind practice. Sambhogakāya mind is practice the dream yoga practice. Nirmana kaya mind is the practice during the time of birth. You you actualize you you are you are you are putting effort to actualize Buddhahood is your your your practicing the Nirmānakāya, you know, like that. So that’s why it’s the union of bodhicitta and emptiness.
For enlightenment, you need this too, the union is exactly now here. The blissful mind, the natural experience of blissful mind, union with the natural experience of lack of inner existence, emptiness and bodhicitta. You see? I don’t know how I put into the word. It makes sense, but I don’t know whether it makes sense to you or not.
I don’t know. So so so it’s it’s like that. So then again here. So high power. So before finish the time, so I will finish my my subject.
At the time of dying, you know that everything is degenerating. You know, you are dead. It could be about one week’s time or maybe ten minutes, twenty no. No. No.
Ten minutes is actually impossible for you to decide what you wanna do. So maybe about, like, two, three days before, you know, how if fortunate enough, you will you will at least like your death will come like in the process, not like suddenly accident or, you know, also, you know. So in a conducive place that you’re dying, then first, the power, the white seed, you know, you have to if you have any possessions, you know, like let’s say money in the bank, your possessions might include whatever possessions that you you keep, you should divide into three portions. One portion, you you divide one portion, you you you request your family members or your trusted person to make a, you know, offering and charity to the triple gem and the sentient beings in order to to get some external benefits through your accumulation of wealth and possessions in your life. Making offering to the Buddhas, say arrange some pujas or arrange some, you know, Sangha Dharma, Sangha offerings or building, you know, making statues.
So in Tibetan tradition is, you know, they seriously practice about creating a khortak. They call khortak. Khor is sign of wandering. Tak is a sign. Khortak, you know, the the the best is before you die, you already order your family member that to to to evolve for me to born into a higher rebirth.
Can you build one stupa with a statue and maybe put in a temple or invite at home and always make offering and pray. So they cook it or make or make holy objects. So the Tibetan seriously practice that. You know? So you can even, like, carve your name there or or in in the name of you, you know, there is an object that constantly people pray and, you know, do accommodation on that.
So portion of, you know, your money or whatever, this divided for that. So that portion of money, you what is it? Portion of money, oppositions, then you you divide to your family members. If you have children, you you you you make charity to your children to take care of their future, you know, or, you know, you know. So it’s like that.
And portion of the wealth, it is very good that one can able to dedicate to to actualize, you know, the the funeral properly. You know? The way of arranging funeral properly is to do virtues, you know, in relation to the funeral. You know? Right that very the the the the body that you have attached so much is going to cremate.
So during that period, during that particular day, particular moment, you know, do as virtual as possible, as much virtual as possible. So you can roughly divide into like this kind of three portions. Know? Or in another way, if you think that you still might live about one month, then you need medications, you need the one portion of the the wealth, you can live for for for for to take care of your your your coming days, you know, coming days. So so one once you stop the breath, then you can tell the family member that whatever remaining, don’t make charity, I don’t make offering like that.
So when you die, it’s all everything is dedicated. So there won’t be any object that to attach. So that also is within the category of practice of the five power, the first one, the white seed at the time of dying. Then then what? The power of familiarity.
The power of familiarity. So then, you know, one day before, ten day before, whatever, you know that your death is coming soon. Then whatever, you know, Dharma practice that you have learned in the path, re-familiarize. Try to remind. Try to, you know, refresh.
Refresh. Then in particularly, the thing that which one object that you can remind you make more intense. So then then then the the dead is really, you know, the degeneration of the aggregates are very fast coming into you, then try to try to more intense focus on the single pointed the object that you that you you intend to, you know, utilize during the during the death. So so so from, you know, so it’s so so that’s about the the the what do you call the familiarizing. Then after that then in your life that you have done anything wrong, you know, if you feel that something to something that is like feel regret, then before the death comes, you know, you know that you so so try to do some purification practice.
Not right there at the time of death. You know, at the time of death, your regret is very bad. So you have to die with no regret. But now, the purification is have to be done some day before. Some day before that and if you have like a like a if you have enemies or even somebody that you have offended, then if you can manage to organize some people to, you know, you know, send some present to them that, okay, that whatever that in in my life that, you know, I’ve done something wrong to you or, you know, if you misunderstand, you’re unhappy, please forgive.
And this is my appreciation and this is my that that token of, you know, whatever. You know? So you send. And if you can able to do that, wow. And it’s very, good.
You know? So they won’t you know? You know, the the advice there’s, you know, some teaching, they advise that good to do that. You know, if you have an enemy, so, you know, before you die that you can send something for them to to to to if you need to forgive them, forgive if if you need to receive forgive from them, and you you you try to create something to to to do that. So you ask your family member to help in that.
Then so like so mainly, you know, the things that you remember, something to be purified and try to purify as much as possible. Then most importantly, you know, there should be a time that, oh, yeah. I have have done my very best to do the purifications. So there’s nothing that that I regret to purify. So I so therefore, I don’t need to worry because I my karmas are, you know, based on Buddha’s advice.
I try my very best. So I have fulfilled in Buddha that if you apply for opinion power, all karma will be purified. So I purified all my karma. So it’s it’s like it’s like I’m just you know, since my my body is already not working, it’s the nature. So I’m going I’m just changing the skin.
You know? I I I why not? I I I go to get a very fresh, new, wonderful body rather than, like, you know, like like, attached to this, you know, old body cannot move here and there. You know? So you should rather feel, like, so excited, you know, like, in the new the child that excited for New Year because we have a new clothes, you know.
You know, last time in the monastery because we hardly have our new robes to wear. So during New Year time, the monastery will give you some new robes or your teacher will give you some new robes. So we reserve for New Year tomorrow morning. Whole night we won’t sleep. You know, we won’t sleep.
Wow. So much joy. The joy is much more than the actual New Year. So much joy because you’re you’re going to wear the new cloth. It’s so much joy.
So exactly like that. You are so joy. You know your destination. You’re going up, you know, and you’re having such a wonderful, energetic, new, beautiful body. So why you need to attach so much of this old body, ugly body, Deteriorated body, isn’t it?
So you need to have such kind of such kind of strength, mental strength. And the best practitioner who can do that die with so much rejoicement. You know, like, you know, like, like, can’t wait the day, can’t wait the moment that call die. You know? The best practitioner is marked that with so much joy to face the death.
Best practitioner in dharma. The second one is like, you know, they’re very confident and okay, happy. I’m I’m happy we’ll face it. No problem. Anyway, it’s it’s it’s just a process.
Anyway, I’m going up like that. So the the worst one, I mean, not the worst, better than worst. The the last the third one, at least no regret. You say, oh, even die, die, I have no regret. I’ve done my my best.
So so within the spiritual practitioner, they divide in these three categories so that you will know yourself in your mental state. Are you the category of the best practitioner or the middle one or the last one? Or you are failure. Failure is you cannot let go. You’re scared.
You’re worried. You cannot detach. Oh, so much worry, so much fear. And you yourself will know you are the failure for failure in Dharma practice. So the power of prayer, all that time, if you know that Buddhahood is quite tough, but at least I should make prayer to born in pure land.
Like, you know, I go to pure land so that from there, I will never come back and I will only upgrade to the enlightenment. So then make a strong prayer, You know, may all my past wishes come true to become a Buddha or at least born in a with a pure mind, you know, or at least born in a pure mind, you know. So then so then, what I say, during during the process of death, may I be may I be total freedom from the hallucination disturbance. And during the the actual death, may I able to utilize may I able to actualize the the the full practice of the unification of great bliss and emptiness, is the clear light and emptiness. The clear light mind with with the bodhicitta, and clear light mind with great bliss.
So from there, may I able to actualize fully enlightenment? And you start to, like, feel like some confident that I can do it. You know? I can do it. I’m I’m quite familiar with this.
You know? So So with so much rejoicement and so much confidence, yet expressing so much inspirations, so that is the fourth power at the time of dying that we have to do that. Then determination, you know, one should shouldn’t doubt. You know, we cannot doubt. Oh, yeah, Buddha says so.
I try my best, but I think I will go down. You know? Maybe. Or maybe I already dedicate my my I trust my my my my my my my sister, brother. I trust my friends.
Ask him to do this and that, but I don’t know. Maybe after I die, they won’t do, like, they come down, you know, cannot. Whatever you have you have to do, you you just have a you need to have a strength of that that time that they will do exactly what I ask them to do. Whether they do wrong or not is their business. For you, that I have make clean, clear, you know, preparation for that and whatever I order my family member to do, everything will be done accordingly.
Hundred percent determination on that. Not only that, whatever practice that you have that you’re going to apply during the during the dying, then you should think that I can definitely able to do it because I have a blessing from the guru, blessing from the Buddhist, you know, and I have tried my best to habituate the practice in my in my life. I will definitely able to do it. So with so much confidence, so much, like, you know, no no no single doubt. You cannot have doubt.
Once you have a doubt, you know, you are supposed to go up, you go somewhere here. More doubt, fall down. You see? So so another thing is total reliance on Buddha, Dharma, Sangha, refuge. Cannot have a doubt.
You know? Oh, Buddha Dhanasanga, maybe, you know, maybe this they might protect me, they might not protect me, not like that. Total reliance also within their determination, the power of determination. Even now, we need at the time of dying also, need. So like that.
Okay. So then if cannot actualize Buddhahood within the clear light mind and the Dharmakāya, then try one’s best in the intermediate state. Because during the intermediate state, one experience seven times of death if one unable to take the rebirth within the first week. Every seven days, we die seven times in the immediate state. Every seven every death occur within the state also occur in clear mind.
Similar process in the clear mind. So one can able to take that as an opportunity to enlighten in the form during the in the state. So again, that very much dependent on the well living and the dreaming, during the dream. If you can able to handle the dream, you can able to handle intermediate state. So if that is not possible, then at least after taking rebirth, then within that life, try one’s best to actualize Dharma and enlightenment.
Thank you. Like that. Any question? Oh, I think pure land. Yeah.
Why why pure land? Why pure land? Because in pure land, you can have a direct access to the Buddhas. Access to the Buddhas. Direct teaching access to the Buddhas.
One have the power to travel hundred different realms of the Buddhas to receive teachings. One’s practice will not degenerate from there, only upgrade. In human realm, even you take precious human rebirth. Like us, we have taken precious human rebirth, but but our practice, like, now and then obstacle and degenerating, you know, even though the opportunity is so much there, but so difficult. So within these two, let’s say, Amitābha let’s say Pure Land.
Pure Land can be any Buddha’s Pure Land, not just Amitābha Pure Land. I think so. But anything you think not right, please tell me. Any question, welcome. You can also ask question if you are not satisfied with today’s discussion because it’s very, you know, I also don’t know where to cover because it’s it’s a huge subject and in such a short period of time is we cannot go detail.
So if anything left behind, you can remind so that we can clarify through question and answer. The throwing karma is in relation to immediate rebirth. Normally, the circle of our life comes through the twelve links of dependent origination. Yeah? So that even though we have accumulated so much merit in the life, but that merit to link to the complete link to complete the virtuous twelve links, you need the throwing karma to be virtue.
If the throw even though the whole previous karma is virtue, but the throwing karma is negative, then the the virtuous twelve links were interrupted and you will interrupt for eons. That way you might interrupt for one life. But the throwing karma at that time is negative, even how virtue you are, it will throw to the unfavourably birth. Yeah. Then again, whole life negative, but at the time of that virtue, again, the throwing karma, go out.
Yeah. Go out, but but but depend on how much merit can able to help you to sustain in the higher rebirth. You know? If cannot sustain, the another type of traveling come, they connect to the different twelve links. So, like, go up and down, you know, here and there like that.
Sure. Sure. Sure. Sure. Welcome.
Welcome. Yeah. Sure. Sure. No.
No. Just ask. Just ask. Oh, sure. Yeah.
Become a nun. Rejoice. Yeah. Rejoice. Become a nun.
It’s definitely to rejoice. But if you become a nun, you have to become nun forever, rest of the life. You know? So you have to have a full preparation to become a nun. Not not not just because of you want to become nun, nun for a few days, after that, this rope cannot.
So nun means the nun vow is vow for entire rest of this very life. It’s one lifetime vow, you know. So before becoming a nun, while having all the opportunities to practice Dharma, so put more effort to learn Dharma. So once you are, you know, like, fully ready, then then it’s a it’s a you know, then then become a nun better. You know?
Otherwise, once you become a nun, especially in care life, if family, you know, if family don’t full support, you know, and it’s so difficult to move around for the monks and nuns here. So so I don’t know. Maybe maybe second or lay lay lay life, I think it’s already quite conducive to practice Dharma. You know? Because once you become monk and nun, it’s not easy.
It’s much more tough than what you think. Yeah. So you become a nun when you’re ready. Yeah. The longest period in the intermediate state is stated at forty nine days.
So within forty nine days, we’ll definitely take rebirth. But not necessarily take the rebirth, how to say, the rebirth in proper category of six realms. You know, will take a rib you know, if if you are unable to establish the the rib that karma supposed to throw, then the interruption comes and you might born as a a wandering spirit, which is which is which is how to say? Which is not a proper hungry ghost, but within the category of hungry ghost. But that we regarded is not the rebirth that we’re supposed to we’re supposed to taken during the sixth realm.
So wandering spirits are like kind of interrupted rebirth. You know, all I mean, all the wandering spirits are interrupted rebirths. You know? But then at the same time, there’s no seven realms than the six realms. So so how to say?
Did I answer that question? Yeah. So after forty nine days, yes, definitely have to depart from the intermediate state. So have to take a certain kind of life. But that that life is not necessarily be the proper rebirth that which which intended to take.
Yeah. Thank you. You’re ready or how? Oh, you know, think it’s quite difficult because we are you know, the living beings, our relatives are too superstitious. They always call back to remain as a spirit.
So maybe quite difficult to To quite difficult to simply go there whenever you feel like going. You get what I mean? Yeah. I know. That’s what I couldn’t do then.
So you will you will continue to stay as a ghost? Until when? Until your family let go. Until your family stop to pray to you or even. How to say?
Come back home. Come back home. I offer food. I offer food. Until that you you you don’t until you you you liberate them.
Until you untie the chain. You know, what I’m saying this is, like, we we believe. Yeah? After a die, then, you know, we keep our room open because we we always invite them to come back home. Then every seven day or whatever whatever, at least, like, offer the food that they like.
It’s like calling them to back calling them back, like, for them to yeah. Calling them back. And, yes, spirit is a wonder spirit, and they are unobstructed, unobstructed. You know, they can they can really travel once, you know, they they have a desired object for them. And they always once you offer one time, they will come two time, three time, four time, you know.
So always come back. And that attachment, desire attachment will stop them to to to let go of it and will will continuously stay as a spirit. So you see, so very much depend on us. So that’s why jangwa is like liberating them. Like, offering is is teaching them, liberating them, and yeah.
Something like that. So until I think very much depend on us also, the living one. It makes sense? No. We we just No.
I think we we we we we we rather offer merit to them. You know, we we do virtues. We we in in their name, on in in in in relation to their name, we we offer we make a virtue in relation to the Buddhas. Then that merit, we dedicate for them. If they are spirit, may may may depart from the spirit realm and take higher rebirths.
If they are already in higher rebirth, may they be liberated from the saṃsāra. A higher rebirth like human like that, still not enough. You know, you you dedicate the merit to for them to be enlightened. If they are already enlightened, you offer the offerings in relation offer the offerings seeing them as a no different than Buddha. So you are offering them as a Buddha to accumulate the merit to you in relation to this particular diseased person.
So that’s that’s how it helps. But in our way, it’s like we invite them. We invite them with with some sense of, like, you know, food, you know, and even the beds also, we just keep there, you know, before them return and come and sleep, you know, and and especially every seven days, you know, like, I call them back. So so that kind of thing, think it make obstacle. So the the answer is we shouldn’t offer them.
Better both. Yeah. But it’s a it’s a if I make the decision, I will get in trouble. Catch flak. Even though it’s the truth, even the real reality is like that, but but I think individual have to understand, you know?
So I cannot be the one that will say better don’t offer and So, regarding the Chinese practice of ancestor worshiping, would that be something not proper right? If if the practice is like is to liberate them and to to repay the debt, you know, like kind of debtor, like suit practice is like repaying the debtors, You know, those beings are already born as a smell-eater spirit. So then you offer the the sur offering, the certain substance as a charity. Then at the end, you must teach them Dharma. So there’s sur offering section.
There’s one place, teach them Dharma. The Dharma is teach them emptiness, teach them detachment, teach them to let go and and and take a higher rebirth. So so so that’s how the sur offering helps. You know, it’s it’s similar to, like, how the Chinese practice, offering some smell or food, whatever they but but but but but again, there’s a huge difference. Even the outer aspect look like the similar, but it’s a huge different.
You know, huge difference. So if you are practicing it like how we practice sur, I think it’s correct. But if other than that, I don’t know. Maybe I also don’t know exactly what is individual intention or how they really offer those things or just follow the tradition. I have no idea.
Have to do this. Normally, we invite them, we try to find a way at least over ten thousand a month because they have expectation. Do they come here with so many other reasons? You know? Otherwise, we shouldn’t invite them.
Once we invite them, at least should offer us about ten thousand. Hundred dollar, one thousand is worth enough. So next time, I say, whoever line up, we at least should offer ten thousand.