Basic Program - Buddhism From A-Z (16 January 2009)

0:07 So we just went through the nine-point death meditation, right, which has Venable Rubina. Report an error in the passage at 0:07 Highlight the passage at 0:07

0:24 She's closing it for us. Why don't we pause it and welcome Rubina since she's leaving for a while. Report an error in the passage at 0:24 Highlight the passage at 0:24

0:36 It's unclear, Report an error in the passage at 0:36 Highlight the passage at 0:36

0:54 so a Report an error in the passage at 0:54 Highlight the passage at 0:54

1:02 little change of pace. Okay, so. So we've been talking about death and the nine-point death meditation, right? There were kind of three roots and nine reasons and three resolutions, right? So the three roots were death is certain, the time of death is not certain. Report an error in the passage at 1:02 Highlight the passage at 1:02

1:36 So then the third one is, yeah, only the Dharma will help us at the time of death. Okay, so if the death is certain. The three points or the three reasons are, well, all of us are going to die, right? No power in the universe can stop death. That we can't add time to our life and our life is getting shorter and shorter every moment. And then the third one is that while we're alive, there's not that much time to practice the Dharma because we're really busy with other things. Report an error in the passage at 1:36 Highlight the passage at 1:36

2:17 The time of death is uncertain. The first point is that we live in a world where the lifespan is uncertain. It's uncertain if we're going to live 20 years or 50 years or 80 years. Report an error in the passage at 2:17 Highlight the passage at 2:17

2:38 The things that kill us are many. There are many things that can cause our death. There's nothing actually that can prolong our life. Report an error in the passage at 2:38 Highlight the passage at 2:38

2:51 And then the third one is that the body is extremely fragile or vulnerable. And then only Dharma helps at the time of death. So none of our possessions will help. None of our friends and loved ones can help us at the time of death. And the last one is not even our body can help us. So we'll do a meditation on that if we have time today. Report an error in the passage at 2:51 Highlight the passage at 2:51

3:26 Let's finish off this section in the text, and then I want to go away from the text a little bit and talk about the dissolution process of death. Report an error in the passage at 3:26 Highlight the passage at 3:26

3:52 So we're on page 57. Report an error in the passage at 3:52 Highlight the passage at 3:52

4:02 So just a reminder of how important it is to meditate on death so that we really use our lives well, so we don't waste our time, so that we... It really motivates us to create virtue and to avoid non-virtue and to purify. So we just finished this section on the need to try hard, since it is the foundation of the path. Report an error in the passage at 4:02 Highlight the passage at 4:02

4:29 And at the bottom of page 57, how to carry out the practice of all the excellent scriptures of the Buddha. Thus, if you know how to practice reliance on a spiritual teacher, Leisure and endowments as well as impermanence in this and that context of the excellent scriptures and their commentaries and sustain them, you will easily find the intention of the jina or the Buddha. Report an error in the passage at 4:29 Highlight the passage at 4:29

4:53 In this way, you will also become aware of them in other contexts. Report an error in the passage at 4:53 Highlight the passage at 4:53

5:01 Okay, so here Lama Tsongkhapa is saying, okay, so we finished these three topics of relying on a spiritual teacher, right, precious human rebirth and impermanence and death. Report an error in the passage at 5:01 Highlight the passage at 5:01

5:13 Lama Tsongkhapa is saying we need to practice these, not just to listen to teachings, but we need to actually put them into practice. We need to meditate on these topics and generate those inner experiences so it's not just intellectual knowledge. Report an error in the passage at 5:13 Highlight the passage at 5:13

5:31 And then if we do that, then we'll meet the intention of the Buddha. The Buddha taught these things for us to actualize them, not for us to just... Understand them intellectually. And then the rest of the lamrim is the same. All of the topics are to be practiced. Report an error in the passage at 5:31 Highlight the passage at 5:31

5:54 So Yangtze Rinpoche, I want to read a passage from him. He says, The realizations of impermanence and death are not easy to evoke, but they are essential. Report an error in the passage at 5:54 Highlight the passage at 5:54

6:12 The reason our minds cannot become the Dharma, and the reason that whatever Dharma we do understand does not become a path for spiritual development, It's because we are hindered by obstacles. The reason we are hindered by obstacles is that we do not have the basic realizations of impermanence and death. Report an error in the passage at 6:12 Highlight the passage at 6:12

6:36 Although initially these realizations may be difficult to cultivate, as we familiarize our minds with each of the points of the path, we will find that it will become easier. Report an error in the passage at 6:36 Highlight the passage at 6:36

6:49 Of course, we will not be able to realize impermanence and death by contemplating these examples only once. If we really wish to generate the experience of these topics, we will have to reflect on them repeatedly, applying examples to reinforce our understanding. Report an error in the passage at 6:49 Highlight the passage at 6:49

7:09 So when we meditate on death regularly, daily ideally, or three times a day, depending on who you listen to, it reduces our attachment. our attachment to Our friends and family, our attachment to possessions, our attachment to our status, our jobs, financial security, all of that kind of thing. Because all of these things that we work for in this life, all of these things that we accumulate, work to accumulate, we're going to lose. Report an error in the passage at 7:09 Highlight the passage at 7:09

7:49 All of the things that we accumulate except the merit and the karma. So when we really... When we can really live that way, like I'm going to die and I'm going to lose everything, then that really puts things into perspective, right? And we don't put so much effort into accumulating things that we're just going to lose anyway, right? I mean, in actuality, right, it's really hard to let go of our attachments. Report an error in the passage at 7:49 Highlight the passage at 7:49

8:22 But when we remember death and impermanence, it helps, right? It helps. Let's move in the right direction. When we see the attachment come up, at least we have this reminder, oh yeah, I'm just going to lose this, I'm just going to lose this. Report an error in the passage at 8:22 Highlight the passage at 8:22

8:43 And then when we practice that way throughout our lives, then at the time of death we won't have any regret. We won't wish we would have practiced more, right? Because we are aware of death throughout our lives. We really used our time to practice. To the best of our ability, right? We can't all run off and meditate in a cave for the rest of our lives. Report an error in the passage at 8:43 Highlight the passage at 8:43

9:09 But we can work on our minds every moment, right? We can try to let go of our mental afflictions and learn to love more, learn to let go of our grasping, learn to let go of our irritation. Report an error in the passage at 9:09 Highlight the passage at 9:09

9:26 Just try. To develop more and more virtuous mind, more positive mind. Report an error in the passage at 9:26 Highlight the passage at 9:26

9:34 And let go of the little things, right? The little irritations are relatively easy to let go of when we can remember death. Oh, you know, the whole not putting the cat back on the toothpaste thing, right? The little irritations that... Report an error in the passage at 9:34 Highlight the passage at 9:34

10:01 We might not get irritated by that, but we probably do get irritated by some little things. Report an error in the passage at 10:01 Highlight the passage at 10:01

10:12 Never putting the dishes away, right? Or whatever, you know, we get irritated by. But when we remember we're going to lose our loved ones, right? Report an error in the passage at 10:12 Highlight the passage at 10:12

10:26 Why get irritated at our loved ones when we're going to lose? Report an error in the passage at 10:26 Highlight the passage at 10:26

10:40 Okay, so I wanted to talk a bit about the death process. And, uh, right. Report an error in the passage at 10:40 Highlight the passage at 10:40

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10:45 Lama Tsongkhapa doesn't actually talk about in his text. But, I mean, have you all gotten teachings on the dissolution before? Report an error in the passage at 10:45 Highlight the passage at 10:45

11:05 Yeah. Whoops. Okay. So maybe I'll just go through it quickly then. It's good to hear it more than once anyway. um, all right. Report an error in the passage at 11:05 Highlight the passage at 11:05

11:31 So this book by Lati Rinpoche and Jeffrey Hopkins called Death, Intermediate State and Rebirth is an excellent tiny text actually that talks about the process of death, the stages of death. So at the time of death, our body is made of four elements, the earth element, the water, fire and air element. Report an error in the passage at 11:31 Highlight the passage at 11:31

11:54 So those elements gradually dissolve. it? Dissolve. Report an error in the passage at 11:54 Highlight the passage at 11:54

12:05 And then the different levels of subtlety of consciousness also dissolve. So according to the Tantra teachings, there are three levels of consciousness, there are three levels of subtlety. The gross, the subtle and the very subtle. And so the gross consciousnesses are like our sense consciousnesses, eye, ear, nose, tongue, body. Report an error in the passage at 12:05 Highlight the passage at 12:05

12:27 And then there's the mental kind of conceptual consciousness. And then the very subtle is the level of clear light. So first the gross levels of consciousness dissolves and then the subtle. And what happens when the subtle level of consciousness dissolves is we don't have any more manifest mental afflictions because our mental afflictions are conceptual. Report an error in the passage at 12:27 Highlight the passage at 12:27

12:57 So the conceptual minds dissolve and then... Then we're just left with clear light. At that point, accomplished yogis can use that clear light mind to realize emptiness and get enlightened at the time of death. Report an error in the passage at 12:57 Highlight the passage at 12:57

13:16 The time of death is a great opportunity for spiritual practice. If we've practiced right through our lives, then the time of death is kind of like our final exam to see how... how we do. Okay. Report an error in the passage at 13:16 Highlight the passage at 13:16

13:37 So the first step in the dissolution process is when the earth element dissolves. So this is when the body becomes very weak and thin and we get a sense that the body is sinking underneath the earth. Report an error in the passage at 13:37 Highlight the passage at 13:37

14:04 So the form aggregate dissolves. It says the limbs become smaller. Report an error in the passage at 14:04 Highlight the passage at 14:04

14:15 Then the basic mirror-like wisdom dissolves and our sight becomes unclear and dark. So we're unable to see clearly. Then the eye sense power is dissolving and we can't open or close our eyes. Report an error in the passage at 14:15 Highlight the passage at 14:15

14:41 The luster of our body diminishes and our strength diminishes. Report an error in the passage at 14:41 Highlight the passage at 14:41

14:56 So those are the external signs of these elements dissolving, the earth element, etc. The luster of the body and the body's strength diminishes. Report an error in the passage at 14:56 Highlight the passage at 14:56

15:09 So that's the external signs. So if somebody, you know, if someone from the outside can see, well, actually a lot of some of these can see those. And then the internal sign of the dying person is the appearance of a mirage, like a mirage shimmering. Like a mirage of water. Report an error in the passage at 15:09 Highlight the passage at 15:09

15:44 Well, this is the first step in the, yeah, yeah. So the appearance of the mirage. Okay, David. Is this happening after, like, cardiac arrest? Or is this, like, someone who's old and they're dying? Or is this someone who's actually died, you know, medically? Report an error in the passage at 15:44 Highlight the passage at 15:44

16:05 So here, at this point, you're dying. You're still alive. You're dying. So in the case of natural death, the process goes kind of more slowly. If we're, let's say we get in a car accident and we die very quickly, these stages go very fast. So it's easier to use it in meditation and recognize each of these signs if we don't have a sudden death. Report an error in the passage at 16:05 Highlight the passage at 16:05

16:39 We're more gradual, like a natural death. So, yeah, so I'll tell you at the point when we're technically dead, but at this point, we're dying. Yeah, that didn't quite come out right. Report an error in the passage at 16:39 Highlight the passage at 16:39

16:57 Okay. And so in tantra, right, in a highest yoga tantra sadhana, we're practicing this every day. We're practicing, you know, just meditating on these stages. Okay, then the second stage is when the water element dissolves. Report an error in the passage at 16:57 Highlight the passage at 16:57

17:17 And so the saliva, the sweat, the urine and the blood and the regenerative fluid dry, start to dry greatly. Report an error in the passage at 17:17 Highlight the passage at 17:17

17:38 Like the dying person's tongue becomes like cotton, right? Really dry. Also the body consciousness can no longer experience the three types of feelings that are accompanying the sense consciousness. Pain and pleasure and neutral feelings experienced by the body. You're no longer experiencing those, so you're not in a great deal of pain, that physical pain at that point. Report an error in the passage at 17:38 Highlight the passage at 17:38

18:18 Also, one is no longer mindful of the feelings accompanying the mental consciousness, the mental pleasure, pain, etc. We're not experiencing or not mindful of. And then the ear sense power. Report an error in the passage at 18:18 Highlight the passage at 18:18

18:37 So we can't hear sounds anymore, right? External sounds or internal sounds, right? So if someone's talking to us, we can't hear them anymore at this point. Report an error in the passage at 18:37 Highlight the passage at 18:37

19:01 And then the internal sound is like a wisp of smoke, like smoke in the... And this is all in the handout, too, that I had given you, the meditation on the death process. On page 26. Report an error in the passage at 19:01 Highlight the passage at 19:01

19:21 Emily, with the sound aspect, don't they say that medically the sense of hearing is the last sense to dissolve? Maybe, Report an error in the passage at 19:21 Highlight the passage at 19:21

19:40 right? I think I've heard that before. Report an error in the passage at 19:40 Highlight the passage at 19:40

19:51 But I can't really address that. I don't know. Right. I'm sorry. Report an error in the passage at 19:51 Highlight the passage at 19:51

20:00 Right, so according to the Tibetan Buddhism, no, it's the second one to go, but medically, medically, I'm not sure. Yeah, I mean, that'd be something to, you know, like His Holiness says, if there's scientific proof otherwise, then we let go of what it says in the Dharma. But I'm not an expert in that, Anna. Does anybody, well, we don't have a... Report an error in the passage at 20:00 Highlight the passage at 20:00

20:31 Any medical people here? Yeah. Report an error in the passage at 20:31 Highlight the passage at 20:31

20:47 So Anna was saying that according to Western medicine, the ear sense is the last sense to go. Okay. So maybe we can do some research on that. Yeah. Okay. Let's see if I can find. Report an error in the passage at 20:47 Highlight the passage at 20:47

21:24 I'm not able to find a handout right now, David. Report an error in the passage at 21:24 Highlight the passage at 21:24

21:45 A couple of weeks ago, I think. The handout, the impermanence and death, the Copan handout. Report an error in the passage at 21:45 Highlight the passage at 21:45

22:00 So that was the water element. And then the fire element. The Report an error in the passage at 22:00 Highlight the passage at 22:00

22:11 fire element dissolves. So at this point, right, so the heat, right, so the heat is dissolving in the body. So you can't, the dying person can't digest food or drink at that point. Report an error in the passage at 22:11 Highlight the passage at 22:11

22:27 Also the... The body starts to become cold. Report an error in the passage at 22:27 Highlight the passage at 22:27

22:34 Then the aggregate of discrimination is dissolving, so one is no longer mindful of the affairs of close people around us, and we can no longer remember the names of people who are close to us. Report an error in the passage at 22:34 Highlight the passage at 22:34

22:59 The no-sense power is dissolving, so the inhalation is weak. And the exhalation is longer and stronger. So a weak inhalation and a stronger exhalation. And Report an error in the passage at 22:59 Highlight the passage at 22:59

23:22 then one's not able to smell. And Report an error in the passage at 23:22 Highlight the passage at 23:22

23:30 the internal sign is, sometimes it's said like an appearance of fireflies or like sparks, like when you have a fire and there are sparks. Report an error in the passage at 23:30 Highlight the passage at 23:30

23:48 Appearance of sparks or fireflies is the internal sign. Report an error in the passage at 23:48 Highlight the passage at 23:48

24:10 You know, I see that before I go to sleep, and I've been told that we experience the stages before we sleep. Yep, yep. But as we fall asleep, we experience these stages as well. Report an error in the passage at 24:10 Highlight the passage at 24:10

24:24 Okay. But that's good that you're mindful. That's excellent that you're mindful of it, and we can train ourselves to become more and more mindful of these things. You can use the falling asleep as your practice and then you can meditate on clear light when you're sleeping. Report an error in the passage at 24:24 Highlight the passage at 24:24

24:53 It's hard to use a sneeze in the spiritual path, but sleeping we can use in death. Report an error in the passage at 24:53 Highlight the passage at 24:53

25:16 It's close to that because the gross minds are dissolving at that point. You have an experience of clear light at the time of sneezing. not sleeping. Report an error in the passage at 25:16 Highlight the passage at 25:16

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25:28 A process similar to death. Report an error in the passage at 25:28 Highlight the passage at 25:28

25:36 In Shooky's class, I remember she was reading something and they said that when you sneeze, a bad coughing fit and an orgasm. Yeah. I haven't heard the cough. Like a really bad. And it's funny because the French term for it is a petit mort, a little death. That's what they call an orgasm. So it's funny they have some sense of that. And when you fall asleep. Yeah, I mean that's kind of the basis of... Report an error in the passage at 25:36 Highlight the passage at 25:36

26:04 Some highest yoga tantra practices too, some completion stage practices using the sexual union instead of sneezing, right? Report an error in the passage at 26:04 Highlight the passage at 26:04

26:21 I don't think we can prevent the sneezing though. Okay. I mean also Gishisopa says when the fire element dissolves into the air element, the heat in our body slowly seeps away. And he says, So the body is slowly losing heat. And so he's saying that if sometimes or if the body is losing heat from the top to the bottom, that could be a sign that we're going to the lower realm. Report an error in the passage at 26:21 Highlight the passage at 26:21

26:58 So he says if the body is losing heat from the top to the bottom, right, so it's becoming cold from the top to the bottom. He says it might mean a sign that we're going to the lower realm. Whereas if we're losing heat from the bottom to the top, it might mean that we're going to an upper realm. Report an error in the passage at 26:58 Highlight the passage at 26:58

27:23 But then he says regardless of whether the heat seeps away from the top to the bottom or the bottom to the top, lastly the heat exits the heart. Report an error in the passage at 27:23 Highlight the passage at 27:23

27:42 So then the air element dissolves into the consciousness element. And Report an error in the passage at 27:42 Highlight the passage at 27:42

27:53 the inhalation and the exhalation, It ceases, so we stop breathing. We can't perform physical actions, so we can't move the body. Report an error in the passage at 27:53 Highlight the passage at 27:53

28:11 Gishisopa says the way the inhalation and exhalation stops is first the breathing begins to fade. The inhalation becomes slower and weaker, and the exhalation becomes more rapid and forceful. Report an error in the passage at 28:11 Highlight the passage at 28:11

28:32 Then there's a pause. In the inhalation, and with a final big breath, the air goes out, and then we don't inhale again. So if we've ever been with a dying person, we notice that that very much happens, right? The air or the wind element. Then Report an error in the passage at 28:32 Highlight the passage at 28:32

29:07 one is no longer mindful of external activities. We Report an error in the passage at 29:07 Highlight the passage at 29:07

29:14 can't experience tastes or smoothness or roughness. Report an error in the passage at 29:14 Highlight the passage at 29:14

29:25 And the tongue becomes thick and short. And the root of the tongue becomes blue. Report an error in the passage at 29:25 Highlight the passage at 29:25

29:36 Okay, and then the internal sign is like a, here it says the appearance of a sputtering butter lamp about to go out. Just a very, very weak light. Right, like a weak flame. Report an error in the passage at 29:36 Highlight the passage at 29:36

30:03 Right, so now the earth, water, fire and air elements have dissolved. And now the levels of consciousness are going to. are going to dissolve, starting with the grossest. And then Report an error in the passage at 30:03 Highlight the passage at 30:03

30:22 there's 80 conceptions that then dissolve. Report an error in the passage at 30:22 Highlight the passage at 30:22

30:32 And so the appearance, right, the internal appearance is of like a clear vacuity filled with white light. Or sometimes it's called the radiant white appearance or a vision of all space. All of space glowing with a soft white light as if the full moon is just about to rise on a perfectly clear night. Report an error in the passage at 30:32 Highlight the passage at 30:32

31:13 And Report an error in the passage at 31:13 Highlight the passage at 31:13

31:26 at that point, we're still not dead yet. So near-death experience. Yeah, that would make sense. And then the next step is an appearance of red, like a reddish-orange light filling the entire space. Report an error in the passage at 31:26 Highlight the passage at 31:26

31:58 And then there's the appearance of complete black, like darkness, the black near attainment. Report an error in the passage at 31:58 Highlight the passage at 31:58

32:14 And then, and so the gross and the subtle levels of mind have dissolved, and the extremely subtle mind is manifest, so the clear light mind. Report an error in the passage at 32:14 Highlight the passage at 32:14

32:27 So when we die, you know, right, we lose all of the physical body, and we also lose the gross and the subtle minds, right, and it's the clear light mind. It carries on to the next life, according to Tantra. Report an error in the passage at 32:27 Highlight the passage at 32:27

32:49 It's the extremely subtle mind. It doesn't have conceptions. Report an error in the passage at 32:49 Highlight the passage at 32:49

32:59 Sometimes it's called the fundamental innate mind of clear light. And Report an error in the passage at 32:59 Highlight the passage at 32:59

33:13 at the time of death in Tantra, we're trying to use that clear light mind to realize emptiness. um Report an error in the passage at 33:13 Highlight the passage at 33:13

33:20 So it's much more powerful to realize emptiness with that clear light mind, the very subtle mind, than it is with a gross mind, like the gross mind that we have now. Report an error in the passage at 33:20 Highlight the passage at 33:20

33:38 So we're in the clear light, and yogis, advanced yogis can stay in that. So in that clear light mind, you recognize the clear light, you realize emptiness with it, and you can stay in it for... Report an error in the passage at 33:38 Highlight the passage at 33:38

33:56 And there have been stories of, you know, weeks, being able to stay in there for weeks or days. My Lama Gishujampagyatsu, who died last year, he stayed, I think, for six days in clear light. So at that point, so at the point of clear light, Report an error in the passage at 33:56 Highlight the passage at 33:56

34:21 one would, the Western science would say that you're dead. There's no breathing, there's no brain activity, because actually the extremely subtle level mind isn't associated with the brain. So all external science is that you're dead, but the mind, the clear light mind hasn't separated from your body yet. Report an error in the passage at 34:21 Highlight the passage at 34:21

34:49 So the body doesn't start to smell, it doesn't start to, yeah, decay, I was going to say degenerate, decay. So it's really difficult for an untrained person to know whether or not that person is still in meditation. But if the body's not decaying, that's a good sign. And then when the meditation is finished, often they said like a drop of blood might come out of your nostril or something like that, and your body will become completely cold. Report an error in the passage at 34:49 Highlight the passage at 34:49

35:20 Because when you're still in meditation in clear light, You might still have some warmth at the level of your heart. Report an error in the passage at 35:20 Highlight the passage at 35:20

35:32 And then what happens, right? So then the dissolution process, right? The dissolving of the various elements and the various levels of consciousness. So it goes back in reverse order. And so from the clear light, we move into the black near attainment. Report an error in the passage at 35:32 Highlight the passage at 35:32

35:56 And at the black near attainment, at that point, we're born in the bardo, in the intermediate, Report an error in the passage at 35:56 Highlight the passage at 35:56

36:09 so to red increase and things. And then you gradually acquire a grosser mind and a body. So if you're a yogi, instead of being born in the bardo, you can have a form body of Buddha, for example, if you've become enlightened at the time of death. You're to rise in a form body of a Buddha instead of a bardo body. Report an error in the passage at 36:09 Highlight the passage at 36:09

36:48 So when you get to this clear light mind that you can reflect in for a long time, do you necessarily have to die after that? Or are people able to, or great teachers able to meditate up to that point and come back? So at that point you're technically dead. Yeah. Yeah, I haven't heard of anyone coming back from the clear light of death. Report an error in the passage at 36:48 Highlight the passage at 36:48

37:24 As an so-called ordinary practitioner, is there any way of short-circuiting the process of having to go into the bardos? Or is that only if you're a really accomplished yogi that you can kind of go straight to a pure land or a Buddha body or another more auspicious kind of situation? Well, I mean, an ordinary person? A practitioner. Report an error in the passage at 37:24 Highlight the passage at 37:24

37:47 Yeah, I mean an ordinary practitioner, we don't have control over our rebirth, right? We're still taking rebirth under the force of karma and mental affliction. Report an error in the passage at 37:47 Highlight the passage at 37:47

38:00 So I say that. But if we're born in a pure land, right? So there's certain practices, right, where... Let's say if you're an Amitabha pure land practitioner and you're training yourself to be reborn in the Amitabha pure land, for example. I don't think that you go through the bardo if you're reborn in the pure land. Report an error in the passage at 38:00 Highlight the passage at 38:00

38:28 I don't remember for sure, but there's certain rebirths that you don't actually go through the bardo, like I think formless realm as well. Report an error in the passage at 38:28 Highlight the passage at 38:28

38:40 Or if you're Lama, you're close to your Lama and your Lama helps you through the... Process of death and brings you to the pure land, like Lama Zopa Rinpoche has been known to do, then I don't think you go to the bardo. Report an error in the passage at 38:40 Highlight the passage at 38:40

38:58 But if we do go to the bardo, then you're in the bardo for up to 49 days. So that's why after a loved one dies, we do prayers for them every day for 49 days. Because you can really affect their rebirth and you can help them purify during that time. So it's really important to not just give up or just forget about them during that 49 days. Report an error in the passage at 38:58 Highlight the passage at 38:58

39:24 We can do a lot to help them during that 49 day period. So what happens right in the bardo is you're there for up to 7 days and then if you haven't... found a body to be reborn in yet, then you experience a mini death, and then you're reborn again in the bardo, So for up to seven times, making 49 days. Report an error in the passage at 39:24 Highlight the passage at 39:24

39:56 that we don't remember experiencing, so it's kind of hard to relate to it, but that's what the teachings say. So Keith. We have a death group here. One of the things that came up was that... It's a little hard in our Western culture, medical culture, to leave our bodies alone. And then some of us are organ donors. Report an error in the passage at 39:56 Highlight the passage at 39:56

40:25 So all these things. But I don't think hospitals can really keep the bodies. And so it's problematical if we really wanted to do this. Yeah, I mean, it's tricky. It's tricky in this culture. I mean, I have heard stories where hospitals have allowed you to keep the body and not move the body for some hours, right? Report an error in the passage at 40:25 Highlight the passage at 40:25

40:53 But for three days, right? The recommendation is to not move the body for three days, but I don't know if any hospital would allow that. Report an error in the passage at 40:53 Highlight the passage at 40:53

41:03 Hospice, yeah. Or if you die at home, maybe it's possible. Well, I think you can. Maybe you can, but the coroner comes by. Report an error in the passage at 41:03 Highlight the passage at 41:03

41:15 I think that in our society, when you die, you're not really your own person anymore, and then the state takes over and has regulations and rules. Yeah, you're not. Yeah, I think your rights go legally. Emily, for our purposes, is there any benefit to studying the Tibetan Book of the Dead? Yeah, yeah, definitely, definitely. Yeah, and there's a nice... Report an error in the passage at 41:15 Highlight the passage at 41:15

41:49 Yeah, there's, well, the Tibetan Book of Living and Dying, but there's a nice newer translation. There was an older translation of it by Evans Vence, and there's a newer translation of it that's supposed to be really good that Thupten Jinpo was involved in. So, and it's claimed to be, like, the first complete translation of the Tibetan Book of the Dead. So, I don't actually have that book right now, but I've just ordered it. Report an error in the passage at 41:49 Highlight the passage at 41:49

42:20 So yeah, actually it's very beneficial to study that. So also I wanted to hand out two things. Report an error in the passage at 42:20 Highlight the passage at 42:20

42:34 First of all, just a short handout of Lama Zopa Rinpoche's instructions for the time of death. Things that are helpful. And then wait, wait, wait, wait. And then also the five great mantras. Report an error in the passage at 42:34 Highlight the passage at 42:34

43:08 Yeah, yeah, yeah. That makes more sense to me. Okay. Okay. Report an error in the passage at 43:08 Highlight the passage at 43:08

· · · silence, 1 minute

43:43 Whoops. I might have given somebody. Does anybody have the Lama Tsongkhapa's instructions on the death of dying with like parts underlined? Because that was kind of my. Can I trade with you? Report an error in the passage at 43:43 Highlight the passage at 43:43

44:01 That was my copy. Yeah. Oh. Report an error in the passage at 44:01 Highlight the passage at 44:01

44:19 Yes. Absolutely. Absolutely. It's, yeah. Yeah. And as we go through Lama Zopa's instructions, it'll highlight some things that we can do for both people and animals. Okay. Report an error in the passage at 44:19 Highlight the passage at 44:19

44:38 So Rinpoche says, most important, right, is to help people die with a happy, peaceful mind. Right. And to say Buddhist prayers at the time of death. Report an error in the passage at 44:38 Highlight the passage at 44:38

44:53 Right. So. So making that person comfortable and not contributing to an anxious mind, but trying to have a peaceful mind and a happy mind ourselves and trying to bring calm. The hysteria and the wailing and things like that really upset the mind of the dying person. So particularly as Buddhist practitioners, we can try to set an example. Report an error in the passage at 44:53 Highlight the passage at 44:53

45:23 Of peace, peace and calm as much as we can. Report an error in the passage at 45:23 Highlight the passage at 45:23

45:33 And then to say Buddhist prayers at the time of death, right, in front of that person if it's appropriate, right, or another room or silently, you know, depending on the family members and the dying person, right, whether or not it would disturb their mind or not. Report an error in the passage at 45:33 Highlight the passage at 45:33

45:49 So using our own kind of intelligence to know what is the most beneficial. You know, particularly if the family or the dying person is Christian or another religion, right? Not to make a show of doing Buddhist stuff, but we could do it silently. And I noticed when my father died, my family is very much non-religious, and I thought it might be... Report an error in the passage at 45:49 Highlight the passage at 45:49

46:14 or... Report an error in the passage at 46:14 Highlight the passage at 46:14

46:27 It was disturbing for them to see me do Buddhist practices, but actually they found it very comforting that there was something being done. Report an error in the passage at 46:27 Highlight the passage at 46:27

46:37 The time of death is where our Buddhist practice can really help somebody, whereas normal people don't know what to do at the time of death, so it can be very comforting when somebody actually knows what to do. I remember when I first came to the Dharma, I was amazed because there was a dying cat at Tishida Dharamsala in the FPMT Center in Dharamsala. Report an error in the passage at 46:37 Highlight the passage at 46:37

47:06 And I had no idea what to do. I was kind of like, gosh, what am I going to do? And then I remember Venable Sarah Thresher, she just came and she took charge and she did all these mantras and touched the top of the cat's head. And I was so impressed. Right? That she was so confident and sure of what to do. And I thought, oh, that's so cool. Report an error in the passage at 47:06 Highlight the passage at 47:06

47:32 I want to learn how to do that. So, yeah. Report an error in the passage at 47:32 Highlight the passage at 47:32

47:40 So, you know, when my father died, I knew exactly what I needed to do. Lama Zopa Rinpoche had given me some advice. And then we had our dog Ruby die last year. Report an error in the passage at 47:40 Highlight the passage at 47:40

47:57 You know, and we did lots and lots of mantras for her and did a puja for her as soon as she died. Actually, there was a Lama in the house at the time, so we immediately did a puja for her. And so, yeah, so you don't have this kind of, oh, what should I do, what should I do? It's like, oh, okay, well, we'll say these mantras and we'll do this and we'll do these prayers. Report an error in the passage at 47:57 Highlight the passage at 47:57

48:23 Yeah, so it's very helpful. Report an error in the passage at 48:23 Highlight the passage at 48:23

48:35 Then toward the bottom of page one, Rinpoche is saying that the environment right around the dying person should project a beauty, calm and order. So not to have a lot of clutter around. It's good for the mind to have a calm area of serenity. Report an error in the passage at 48:35 Highlight the passage at 48:35

48:59 And then it's good to put sacred objects and pictures around the dying person. Right, so if it's a Christian, right, to put, you know, appropriate pictures for them, or if it's a Buddhist, to put, you know, pictures of the Buddha, you know, stupas, pictures of their Lama, you know, nice to put a little altar or something. Report an error in the passage at 48:59 Highlight the passage at 48:59

49:22 And Rinpoche says it's best to remove objects that arouse attachment. Right, so pictures of, you know, that person's loved ones, their family and things that will cause them to grasp and not want to go. Aren't helpful. So things that kind of trigger the mind to remember the Dharma, if it's a Buddhist or just remember religion. Report an error in the passage at 49:22 Highlight the passage at 49:22

49:54 And then the time of death, it's most beneficial to hear the Medicine Buddha mantra. So it's really good if we can recite the Medicine Buddha mantra with them. Or actually we had a... A Chinese recording of the Medicine Buddha mantra in our house that we put on repeat on the CD player and just played it again and again and again as Ruby was dying. Report an error in the passage at 49:54 Highlight the passage at 49:54

50:23 So that's really helpful. Report an error in the passage at 50:23 Highlight the passage at 50:23

50:29 I got it from my housemate, and if anybody wants a copy of it, I can make copies for you. It's a Chinese version. Yeah, I mean, I think it's good. I mean, well, since we're Tibetan Buddhists, right, Tibetan versions. So I don't have a Tibetan version of it. Report an error in the passage at 50:29 Highlight the passage at 50:29

51:02 Okay. Okay. But if anybody wants the Chinese version, I can certainly. Okay, how many people want that? Report an error in the passage at 51:02 Highlight the passage at 51:02

51:21 And then on the next page, Rinpoche says it's good to listen to teachings and other spiritually uplifting material of the dying person's choice. Report an error in the passage at 51:21 Highlight the passage at 51:21

51:33 And then if the dying person is a Buddhist practitioner, it's helpful to have someone recite their daily practice with them. Report an error in the passage at 51:33 Highlight the passage at 51:33

51:46 So I knew one guy who was dying at, a monk who was dying at Instituto Lama Tsongkhapa in Italy when I was there. And Rinpoche asked one of the monks to sit with him the last few days of his life. And I go through and... Recite the Vajrayogini practice and do self-initiation with him and all of that. So all of those things are good at the time of death. Report an error in the passage at 51:46 Highlight the passage at 51:46

52:13 And particularly if you're a tantric practitioner you need to do self-initiation because then you're purifying your tantric vows at the time of death. Report an error in the passage at 52:13 Highlight the passage at 52:13

52:27 Or reciting familiar prayers. And then Rinpoche says it's important to be sensitive to the person's spiritual and religious beliefs. Or lack of them and not impose one's own views when they're not welcome. Report an error in the passage at 52:27 Highlight the passage at 52:27

52:46 And then also when the dying person is sleeping, it's beneficial to sit at their bedside and meditate or pray. So this creates a peaceful mind in us, which then creates a peaceful environment right around us. Report an error in the passage at 52:46 Highlight the passage at 52:46

53:17 I mentioned before that I have a great aunt who's in her late 80s and she's probably going to die pretty soon and she doesn't believe in anything. She thinks you die and you're extinguished. What can I do for her? Well, I mean, you can certainly do prayers for her without her knowing it. Report an error in the passage at 53:17 Highlight the passage at 53:17

53:40 But then, you know, at the time of death, you never know if... No? Report an error in the passage at 53:40 Highlight the passage at 53:40

53:46 They're really going to hang on to that nothing, nothing is, like everything will extinguish at the time of death, you know, because then at that time, you know, doubt might arise. And if she finds it comforting for you to say prayers for her, then I think it's good. Because I mean, I know quite a number of people that I was sure that they would feel disturbed by prayers, but when it came... Report an error in the passage at 53:46 Highlight the passage at 53:46

54:15 When the time came down to it, they really were touched by it. You know, it certainly doesn't hurt, right, to be prayed for. But, of course, if it disturbs her mind, then not to do it in her presence. I think I'll have to do it on my own. Her family's really Republican. I don't know how responsive they'll be. I haven't met any. Report an error in the passage at 54:15 Highlight the passage at 54:15

54:48 Ask her, too. You know, she's dying. Report an error in the passage at 54:48 Highlight the passage at 54:48

54:54 I do some Buddhist prayers for you or something like And Report an error in the passage at 54:54 Highlight the passage at 54:54

55:04 then Rinpoche says the quality of presence, you know, being present is the best thing to bring to the sick room. So this means the ability to be present with suffering or whatever is going on for the other without trying to fix it, change the subject, suppress it or make light of what they're feeling. Report an error in the passage at 55:04 Highlight the passage at 55:04

55:28 So this is a difficult one. Report an error in the passage at 55:28 Highlight the passage at 55:28

55:34 They want to talk about death to be okay with that. Not to crack jokes. Because oftentimes when we feel uncomfortable, we try to change the energy. Make light of it or whatever. And that's not helpful. So learning to just be present with whatever is there. To accept whatever is happening. Not try to change it. Report an error in the passage at 55:34 Highlight the passage at 55:34

56:12 So that's why I think it's really helpful to meditate too, because that helps us to just be present with whatever uncomfortable feelings there are. Report an error in the passage at 56:12 Highlight the passage at 56:12

56:29 And then Rinpoche continues by saying, developing the ability to really listen is a gift. The dying person is very alone in their process, and it is helpful to have someone they can express themselves to as much as they are able or willing. Report an error in the passage at 56:29 Highlight the passage at 56:29

56:55 Tuning ourselves to the dying person's state of mind when we visit and leaving our own agenda outside the door. So not imposing our agenda or our beliefs or views or anything. Just being really present and accepting and open, right? Open-hearted with them. Report an error in the passage at 56:55 Highlight the passage at 56:55

57:31 And then Report an error in the passage at 57:31 Highlight the passage at 57:31

57:40 Rinpoche says it's fine to medicate pain. Like oftentimes people ask that question about whether or not it's... You should take pain medication because it might make the mind fuzzy. Report an error in the passage at 57:40 Highlight the passage at 57:40

57:56 So it's fine to medicate pain, but there's no medication for suffering, he says. In fact, for a Buddhist practitioner, the mental suffering at the end of life is an opportunity to finish that karma now so that it will not accompany one into the next body. see. Report an error in the passage at 57:56 Highlight the passage at 57:56

58:22 People will vary in their need and preference for pain relief, some wishing to avoid anything that clouds the mind at all. Report an error in the passage at 58:22 Highlight the passage at 58:22

58:31 On the other hand, it is near impossible to have a peaceful mind if one is writhing in pain. So to respect their wishes in that matter. Report an error in the passage at 58:31 Highlight the passage at 58:31

58:45 Yeah, yeah, exactly. To not be too purist about it, right? And just to use our own. Wisdom at that time, what's most beneficial. Report an error in the passage at 58:45 Highlight the passage at 58:45

59:03 Okay, Report an error in the passage at 59:03 Highlight the passage at 59:03

59:07 so then at the time of death, so after the person has stopped breathing, the subtle consciousness still has not separated from the body. So it's best not to touch the body at all at that time, and particularly below the waist. So people know that if you touch the lower half of the body, that causes... Report an error in the passage at 59:07 Highlight the passage at 59:07

59:31 The consciousness to be attracted to the lower part of the body, which means lower rebirth. So if it's a lower rebirth, the consciousness leaves from the lower part of the body. A higher rebirth, the consciousness leaves from the upper part of the body. So if you have to touch the body, it's best to pull the hair at the crown first, gently, so that the consciousness... Report an error in the passage at 59:31 Highlight the passage at 59:31

1:00:01 attracted right up help encourage us. Report an error in the passage at 1:00:01 Highlight the passage at 1:00:01

1:00:09 remember when my father died, know, I told my brothers and family, you know, of him, touch And they were all, you know, quite keen, yeah, you know, the top of his head. Report an error in the passage at 1:00:09 Highlight the passage at 1:00:09

1:00:25 Whatever might work, you know, for a Also Report an error in the passage at 1:00:25 Highlight the passage at 1:00:25

1:00:43 on the last page. Rinpoche says a stupa, a dharma text or other holy objects can be placed above the crown of the head. Report an error in the passage at 1:00:43 Highlight the passage at 1:00:43

1:00:55 A page of special mantras is sometimes placed on the chest and goes to the mortuary with the body. Or sometimes a blessed pill is placed inside the mouth or stuck to the crown of the head with some butter or ointment. Report an error in the passage at 1:00:55 Highlight the passage at 1:00:55

1:01:15 When I was at Osaling doing retreat, we were evacuated because of fire. And when we brought the cat, and the cat was so freaked out by all these people, the cat ran underneath the car and the car ran over the cat. Report an error in the passage at 1:01:15 Highlight the passage at 1:01:15

1:01:34 And the cat ran to the corner and so we thought that she was dying. We said all sorts of mantras for her and all that. And then we had the special pill and put it on top of her head and all we had to put on the top of her head to attach it was toothpaste. So we used toothpaste. And stuck it on top of her head. And the most bizarre thing was that she lived and she was fine. Report an error in the passage at 1:01:34 Highlight the passage at 1:01:34

1:02:02 She was totally recovered. Because, I mean, her body, right, the tire ran over the middle part of her body and I was like this far away and I just saw the tire go up and over. So I don't know, you know, if the mantras that we did, something, but it was just a miracle. That she couldn't even move, much less, like a, yeah, anyway. Report an error in the passage at 1:02:02 Highlight the passage at 1:02:02

1:02:39 It wasn't, it wasn't particularly soft road, it was just, it was just, Report an error in the passage at 1:02:39 Highlight the passage at 1:02:39

1:02:50 or whatever, you know, these mantras, I mean, it definitely increased my faith, because we were, because there were a bunch of us saying mantras constantly, you know, for, so anyway. Report an error in the passage at 1:02:50 Highlight the passage at 1:02:50

1:03:10 Well, I mean, there was probably some internal bleeding, but she was fine. It Report an error in the passage at 1:03:10 Highlight the passage at 1:03:10

1:03:20 seemed like it. It seemed like it. I mean, she lived for, I mean, I was there for a couple of months after. Yeah. Right. Report an error in the passage at 1:03:20 Highlight the passage at 1:03:20

1:03:47 It wasn't me. Report an error in the passage at 1:03:47 Highlight the passage at 1:03:47

1:03:55 Right. We're resourceful. We use whatever we can get. Okay, so then. Report an error in the passage at 1:03:55 Highlight the passage at 1:03:55

1:04:07 Or special sand gathered from a Kalashakra mandala can be used to put. So, you know, if we ever go to a Kalashakra initiation, well, His Holiness isn't usually doing those, isn't doing those so frequently anymore. But sometimes, you know, the sand is offered to people. So that's what you can use it for. Report an error in the passage at 1:04:07 Highlight the passage at 1:04:07

1:04:32 And then the five great mantras are good to know. recite at the time of death. So the five great mantras that I handed out. Report an error in the passage at 1:04:32 Highlight the passage at 1:04:32

1:04:43 these are said to liberate sentient beings from the lower realms. Report an error in the passage at 1:04:43 Highlight the passage at 1:04:43

1:04:51 So we can say that for animals, we can say it for people. Report an error in the passage at 1:04:51 Highlight the passage at 1:04:51

1:05:08 So let's finish and if we have time, let's say the mantras. I was going to do a meditation but it looks like we're going to run out of time. as well then Report an error in the passage at 1:05:08 Highlight the passage at 1:05:08

1:05:21 So the five great mantras along with the medicine Buddha practice and other prayers or practices that one's own Lama may advise. Report an error in the passage at 1:05:21 Highlight the passage at 1:05:21

1:05:31 You know, so I highly recommend, you know, if we have a loved one dying, to ask Geshe Dagpa or Lama Zopa Rinpoche for what are good practices to do for a loved one as they die. And Geshe Dagpa, every time I've ever heard him giving advice, It says to do the Medicine Buddha, the Medicine Buddha Sūtra, right, the Medicine Buddha Puja one, right, which I always thought was kind of strange because, you know, that's for sick people, right, but apparently that's the one, that's the one to go, Report an error in the passage at 1:05:31 Highlight the passage at 1:05:31

1:06:12 yeah, yeah, yeah, yeah, exactly, I mean, that's wonderful, so, you know, so we can always have him do it or, you know, Kopan, people can do it. or whatever all right Report an error in the passage at 1:06:12 Highlight the passage at 1:06:12

1:06:58 Good, then we can use them, we can stick them on the crown of people's heads. Report an error in the passage at 1:06:58 Highlight the passage at 1:06:58

1:07:12 right. Always good to have special blessed pills. Report an error in the passage at 1:07:12 Highlight the passage at 1:07:12

1:07:19 And then in the last paragraph, in summary, Lama Zopa tells us that when in attendance to a dying person, the best thing is to have a good heart and a peaceful mind. Report an error in the passage at 1:07:19 Highlight the passage at 1:07:19

1:07:34 So you want to say these mantras? This long Namgyalwama one I'm going to really struggle through. Okay. Report an error in the passage at 1:07:34 Highlight the passage at 1:07:34

1:07:56 Sarva Durgate, Parashodani, Rajaya, Tathagataya, Arhate, Samyak, Sam, Budaya, Tayata, Om, Shodani, Shodani, Sarva, Papam, Bishodani, Shude, Bishude, Sarva, Karma, Arvana, Anabhishodhaniswa. Bishudani. Report an error in the passage at 1:07:56 Highlight the passage at 1:07:56

1:08:22 One is enough for each. then Mitukpa. Namo, Ratna, Traya. Om Kamkani Kamkani Rochani Rochani Trotani Trotani Trasani Trasani Pratihana Pratihana Sarva Karma Paramparani Me Sarva Sattva Nancha Swaha Report an error in the passage at 1:08:22 Highlight the passage at 1:08:22

1:09:03 sarva trachmokya prati visnistaya buddhaya te namataya Om Broom Broom Broom Shodaya Shodaya Vishodaya Vishodaya Asama Samanta Ava Bhasa Sparana Gati Gagana Svabhava Vishude Abhishekara Mahamudra Mantrapade Ahara Ahara Mama Ayusam Dharani Shodaya Shodaya, Vishodaya, Vishodaya, Gagana, Svabhava, Vishude, Ushnisha, Vijal, Parishude, Sahasra, Rasmi, Sancho, Ditte, Sarvatata, Gata, Avalokini, Shat, Paramita. Report an error in the passage at 1:09:03 Highlight the passage at 1:09:03

1:10:27 Pari Purani Sarva Tathāgata Mate Dasha Bhoomi Pratisthite Sarva Tathāgata Hridaya Adisthana Adisthite Mudre Mudre Mahamudre Vadrakaya Samantanta Parishude Sarva Karma Arawana Vishude Pratini Vartaya Mama Ayu Vishude Sarva Tathāgata Samaya Adhisthana Adhisthite Om Muni Muni Maha Muni Vimuni, Vimuni, Vimuni, Vimuni, Vimuni, Vimuni, Vimuni. Report an error in the passage at 1:10:27 Highlight the passage at 1:10:27

1:11:36 Jaya Jaya Vijaya Vijaya Smara Smara Spara Spara Spara Sparaya Sparaya Sarva Buddha Ashtidana Ashtidite Shude Shude Buddha Buddha Vajra Vajra Maha Vajra Vajra Garbe Jaya Garbe Vijaya Garbe Vajra Zvala Garbe Vajra Bhave Vajra Sambhave Vajra Vajrini Vajrama Bhavatu Mama Shariram Sarva Sattva Nanchakaya Parishudhir Bhavatu Me Sada Sarva Gati Parishudishta Sarva Tathagatashtha Mam Samashvasyantu Budya Budya Siddhya Siddhya Bodaya, Bodaya, Vibodaya, Vibudaya, Mochaya, Mochaya, Vimochaya, Vimuchaya, Shodaya, Shodaya, Vishodaya, Vishudaya. Report an error in the passage at 1:11:36 Highlight the passage at 1:11:36

1:13:07 Samantana, mochaya, mochaya, samantarasmi. Parishude Sarvatata Gatha Hridaya Adhisthana Ashtisthite Mudre Mudre Mahamudre Mahamudra Mantra Pade Okay, Report an error in the passage at 1:13:07 Highlight the passage at 1:13:07

1:13:34 and then the short mantra is easy. Om Broom Swaha Om Amrita Ayodhade Swaha Report an error in the passage at 1:13:34 Highlight the passage at 1:13:34

1:13:46 So if we do a bunch of those, then at the conclusion, Om Amite Amitoda Bave Amite Vikrante Amita Gatre Amito Gamini Amita Ayudade Gagana Kirti Kare Sarva Klesha Sayam Kari Yeswaha Report an error in the passage at 1:13:46 Highlight the passage at 1:13:46

1:14:17 And then the stainless pinnacle mantra. Report an error in the passage at 1:14:17 Highlight the passage at 1:14:17

· · · silence, 1 minute

1:14:56 And then finally, the wish-granting wheel mantra. Report an error in the passage at 1:14:56 Highlight the passage at 1:14:56

1:15:10 So these are great ones to do. Padmo Shanisha Bhima Lehum Peh. Report an error in the passage at 1:15:10 Highlight the passage at 1:15:10

1:15:14 and then... Report an error in the passage at 1:15:14 Highlight the passage at 1:15:14

1:15:19 so Report an error in the passage at 1:15:19 Highlight the passage at 1:15:19

1:15:30 Or you can do them. I'm not sure what it would particularly do. Yeah, exactly. Maybe we can do them and record them so that when we die, and if there's nobody to say them for us, we can have them play it. Report an error in the passage at 1:15:30 Highlight the passage at 1:15:30

1:15:56 I mean, Report an error in the passage at 1:15:56 Highlight the passage at 1:15:56

1:16:04 if you want to learn the meaning, then it's good. But you don't have to know the meaning in order for it to benefit. So I think it's up to you. Yeah, right. Right, Report an error in the passage at 1:16:04 Highlight the passage at 1:16:04

1:16:24 exactly. It's good to know the function, but, yeah, the meaning, I mean, it certainly, well, it doesn't hurt, right? Okay, so that was it. And then everybody got the Five Wishes document, or the link to the Five Wishes document, thanks to Louis. right. Report an error in the passage at 1:16:24 Highlight the passage at 1:16:24

1:16:17 cut me home and all of that. Report an error in the passage at 1:16:17 Highlight the passage at 1:16:17

1:16:43 I just wanted to say something briefly about this. Just what the five wishes are, what is included in here. This is where we document. This becomes a legal document at least in 38 states. Report an error in the passage at 1:16:43 Highlight the passage at 1:16:43

1:17:07 California is one of them. yeah, yeah. So, so, um. So the first wish is where we designate who the person is that we want to make our health care decisions for us when we can't make them for ourselves. Report an error in the passage at 1:17:07 Highlight the passage at 1:17:07

1:17:29 So someone that we can trust that will make the decision that we want, right? Maybe Keith's Buddhist doctor. Report an error in the passage at 1:17:29 Highlight the passage at 1:17:29

1:17:42 Right, right. A loved one, right? Report an error in the passage at 1:17:42 Highlight the passage at 1:17:42

1:17:54 Yeah, that's a good point. That's a good point. Like a friend, but not the person that you're so intensely attached to. Yeah, that's a good point. So to think about that carefully, right? And designate that person. And then we can designate what we want that person to do, like whether or not we want them to make decisions about organ donation or... Report an error in the passage at 1:17:54 Highlight the passage at 1:17:54

1:18:27 Medical care, arrange admission into a hospital or hospice or a nursing home, etc. The second wish is my wish for the kind of medical treatment I want or don't want. So whether or not to give us pain medication, etc. Report an error in the passage at 1:18:27 Highlight the passage at 1:18:27

1:18:51 Yeah, Report an error in the passage at 1:18:51 Highlight the passage at 1:18:51

1:19:03 maybe. Report an error in the passage at 1:19:03 Highlight the passage at 1:19:03

1:19:19 No, no, I mean, you only have a set number Well, Report an error in the passage at 1:19:19 Highlight the passage at 1:19:19

1:19:27 we have a precious human rebirth, right? So if we can come back and practice more, it's good, right? And we can benefit others and all of that. So, okay. Report an error in the passage at 1:19:27 Highlight the passage at 1:19:27

1:19:45 Okay, and then the third wish, sorry, I'll go through this quickly because it's time, is my wish for how comfortable I want to be. Report an error in the passage at 1:19:45 Highlight the passage at 1:19:45

1:19:56 And so this includes, well, this includes... Pain medication. I wish to have a cool, moist cloth put on my head if I have a fever. So it's very specific. I want to have my lips and mouth kept moist to stop dryness. I wish to have warm baths often. So we can cross out the ones that we don't agree with. Report an error in the passage at 1:19:56 Highlight the passage at 1:19:56

1:20:21 I wish to be massaged with warm oils as often as I can be. Yeah. All right. Okay. Report an error in the passage at 1:20:21 Highlight the passage at 1:20:21

1:20:40 And then the fourth wish is my wish for how I want people to treat me. Whether or not we want people with us when possible or whether or not we want to have our hand held and talk to. Report an error in the passage at 1:20:40 Highlight the passage at 1:20:40

1:20:58 Or do we want people praying for us? Things like that, right? If we want to be... If we want to die at home, if that's possible. And then the fifth one, my wish for what I want my loved ones to know. Report an error in the passage at 1:20:58 Highlight the passage at 1:20:58

1:21:18 So that's things like I wish to have my family and friends know that I love them. I wish to be forgiven for the times I've hurt them. Report an error in the passage at 1:21:18 Highlight the passage at 1:21:18

1:21:29 I wish to have my friends, family and others know that I forgive them for when they have hurt me in my life. I wish for my family and friends to know that I do not. Fear death itself. I think it is not the end but a new beginning for me. I wish for all my family members to make peace with each other before my death if they can. Report an error in the passage at 1:21:29 Highlight the passage at 1:21:29

1:21:56 I wish for them to respect my wishes even if they don't agree with them. So things like that and then you can cross out the ones you don't agree with. Report an error in the passage at 1:21:56 Highlight the passage at 1:21:56

1:22:08 So that's the five wishes. right. Report an error in the passage at 1:22:08 Highlight the passage at 1:22:08

1:22:12 Okay, yeah, Effie. Quick question. I looked website briefly. You send them a little Report an error in the passage at 1:22:12 Highlight the passage at 1:22:12

1:22:23 It's ethical. Yeah. Yeah. Report an error in the passage at 1:22:23 Highlight the passage at 1:22:23

1:22:31 no, it's not. So Report an error in the passage at 1:22:31 Highlight the passage at 1:22:31

1:22:42 this was started by a man named Jim Toey who worked with Mother Teresa. Report an error in the passage at 1:22:42 Highlight the passage at 1:22:42

1:22:52 And so he sought a way for patients and their families to plan ahead and cope with serious illness. So it's like a living will. Report an error in the passage at 1:22:52 Highlight the passage at 1:22:52

1:23:05 I Report an error in the passage at 1:23:05 Highlight the passage at 1:23:05

1:23:09 think so. But it is a nice guideline. To have, yeah. Yeah, and in particular, you know, we can state, you know, what are the practices we want to have done for us, you know, at the time of death, you know, the five mantras and things like that, you know. Report an error in the passage at 1:23:09 Highlight the passage at 1:23:09

1:23:33 Because it makes it much more clear for our loved ones, right? So they know what your wishes are at the time of death and then they can help us, right? They can help us. a good rebirth and have a peaceful mind. Report an error in the passage at 1:23:33 Highlight the passage at 1:23:33

1:24:05 the dedications. Page 235. Report an error in the passage at 1:24:05 Highlight the passage at 1:24:05

1:24:16 Due Report an error in the passage at 1:24:16 Highlight the passage at 1:24:16

1:24:27 to the merits of these virtuous actions, may I quickly attain the state of a Guru Buddha and lead all living beings without exception into that enlightened state. May the supreme jewel bodhicitta that has not arisen arise and grow and may that which has arisen not diminish but increase more and more. Report an error in the passage at 1:24:27 Highlight the passage at 1:24:27

1:24:52 Realize things as they are. I too dedicate all these merits in the best way that I may follow their perfect example. And then we'll pray for the long lives of all of our Lamas. Report an error in the passage at 1:24:52 Highlight the passage at 1:24:52

1:25:20 Dogpah, His Holiness the Dalai Lama, Lama's a Pervin Peshay. Chodron Rinpoche. And Report an error in the passage at 1:25:20 Highlight the passage at 1:25:20

1:25:40 also for ourselves to always have the Dharma in all of our lives and be able to benefit others as much as we can with Report an error in the passage at 1:25:40 Highlight the passage at 1:25:40

1:26:11 peace and happiness, the long-term peace and happiness of all sentient beings. Report an error in the passage at 1:26:11 Highlight the passage at 1:26:11

1:26:45 Thanks, everyone. I Report an error in the passage at 1:26:45 Highlight the passage at 1:26:45

1:26:55 think so. Yeah. Nine Report an error in the passage at 1:26:55 Highlight the passage at 1:26:55

1:27:11 -part death meditation passed out last week. I have some here. Report an error in the passage at 1:27:11 Highlight the passage at 1:27:11

1:27:25 David, do you want this nine-part? Death meditation? Really? From last week? This one? Report an error in the passage at 1:27:25 Highlight the passage at 1:27:25