Archive Result

Talk: 1984-10-03 GRIM01

Location: Ann Arbor (?)

Date: October 3, 1984

Transcriber: G. Burgess

[male student] … wanted to just – about – reintroduce some questions that she had?

[GR] Okay, good.

[male student] well, there’s – there’s a lot. But one was what we started talking about last time? On the issue of women and – uh – in Buddhist – there are no female role models – and it’s an important thing for a lot of women. A lot of women don’t even realize they can attain the same enlightenment that a man can, because it’s never really discussed. And – uh – most of the world – you know, more than half the population is women. There are very few role models, and so – in the West – in this is – it’s a big issue. So you were explaining last time about why – why that is – and it doesn’t mean that women can’t attain the same state of realization. It’s – it’s that it’s more of a cultural adaptation that Buddhism had to undergo, in order to remain in Tibet and India.

[1:00]

[GR] Yes. Steve, before I offered these questions, first things I have to say, “Hello, Everyone!” [laughs]

[“that give the … and ...” unintelligible – perhaps a couple of other students’ names? 1:22] and uh –

And then second thing is, I think I owe apology – [laughs] – to Ann [?] – and Sandy – especially to Ann [?] because I haven’t replied her letters – uh, though it was more I think three or four that were still like here. And I think it would be very good way that I can say whatever I want to say on this tape and so that he can hear it.

And uh – it seems the distance between us is very long – very far. And it may be – practically, say maybe 10,000, or maybe more miles away. Even from the aeronautical point of view. But we always remain very close – almost together – and we’ve been there and here together. As far as I’m concerned, we’re very close, and we’re in touch – though I mean, those – we may not be writing to each other very much, we’ve been very close. And I’m sure you realize that too. From time to time, at least.

[3:15]

And uh – it’s also true, the questions that you have in mind have not been answered. Because we’re not at level yet, that uh – we get instant answers to each other. In an other words, when we’ve developed a farther level we can see ourselves through a vision; we can hear each other through a different medium, and we can understand each other to another medium. However, we have none of them yet, between us. Anyway, I don’t think that you will be very far. We hope to get that level soon. Before we get there, I’m afraid we have to depend on the technology, for development of the medium. And uh – [turns pages] – let’s see.

[4:42] [Audience – loud, excited, sustained laughter]

[5:07]

[GR] thank you. [audience laughter continues through 5:25]

[GR] uh – I’m far down here behind the schedule today. And uh – also I think it is subject to be discussed tonight is the impermanency, and uh –

[female student] death awareness

[GR] huh?

[female student] death awareness

[GR] Death awareness. And as subject is you notice where supposes soon we are older, and then we are – [laughs; audience laughs]

So impermanency is one of the – I think I have mentioned, a number of times, but impermanency is one of the most important subjects that one has to remember in the Tibetan – uh, according to the Tibetan tradition of Buddhism. [6:32]

Because – we should really makes you move, you know? We are, sort of habit – or we’re thinked – to be lazy. Laziness is the – ah – ah, sort-of – unfortunately, is one impermanent. [laughter] Permanent! [more laughter]

[7:20]

[unintelligible], the Buddhism – ever since. And whatever we do, we intend to delay. And it’s a not that to – to certain people, it’s not that we don’t aware – much. We do know a lot of things. As a matter of fact, if you really sort-of carefully checked and looked within ourselves, a number of things that we are already known to us. Even you come – and they say, yeah, and as I told you here other day also, [7:49] how often do you forget? I don’t know – many of you, you know it. And uh yet – but we don’t do it. We will not act, much. We knowing it, but we sort-of intend to do it later. Tomorrow. Tomorrow. Everything’s tomorrow, and day after tomorrow. Or maybe, “I’ll finish this work, and after that, I will do this”. So this is – eh – I mean, if you check with the – every one of us, we have that habit. Whatever we have to do it, unless it is really a pressing matter that you really have got to do it today – otherwise you won’t do it today. You will do it tomorrow. [8:35]

So then the spiritual work – or work that to brings little better future – or little comfortable future life – is not what you would say you’re going to do it today. Right? There’s no sort-of time limit. There’s no deadline for it. As far as – practically – your everyday work is concerned. You will do it. You will do it, whenever we can. But eh – impermanency will give you the deadline. You’re going to say, hey I want to do it now, and I want to say, you will not do it at all. So that makes us push. So it is important. That’s why it is important. Some of the Tibetan lamas say, if they don’t remember the impermanency in the morning, the day will be wasted. [10:00]

Or some of them say, if I don’t remember the impermanency in the morning the whole morning will be wasted, and if I don’t remember in the – even as at the noon, the whole day will be – the whole afternoon will be wasted. If you remember the impermanency, then you move – you know? - move, little bit. I mean you – you act, certainly. Even if everything was ending – you don’t do it. So it is important. [10:43]

When we say “impermanent”, I’m sure every one of us will know that we are impermanent. Everybody will say – or, well – you will say, I will say, you will say – you know, I know – I’m impermanent. But even impermanence also have a [unintelligible – “rough, and settled”? 11:00] – and I’m not going to go into settled and rough descriptions at all. But generally, generally, for spiritual practitioners, generally – so – everybody know everybody is impermanent. But how much do we really remind to ourselves about impermanency? It’s very little. Very little. We don’t really mind much about it.

[11:32]

We also – if you look at it, you know. If you look it carefully, you don’t know at all. Because we will say, “yes, yes – everybody will die – I will die” [11:46] [unintelligible] will die. I feel certain. I feel certain that no one will expect the impermanence or these other cause of death on individual. Very soon. And everybody will say, “next year!” “But I will not die this year for sure!” Majority of them think – oh, about – you know – where I was eighty something. And in the eighties, seventies, the sixties – you sort of banked on that, rather than you don’t think here at all.

[12:20]

So that’s the reason why I feel we don’t know. Or we refuse to accept – refuse to acknowledge it. So this is the path. [unintelligble 12:48] path. Truly speaking! Who knows whether the tomorrow going to come first, or someone of future lives? Which is going to come first? Who really knows? One of the great, learned Tibetan scholars, [Tibetan name 13:16] said, [Tibetan 13:18 – 13:23] – so, “tomorrow and the next life, whichever comes first – who knows? Therefore, better to work for the future lives, rather than tomorrow.” That’s what [Tibetan name] said. [13:40]

If we think very carefully, the moment we’re born – the minute we’re born – since then, we are always facing towards death. And we’re running towards. We are really running, like a horse running – you know? – a horse will run with all of their full strength, they’ll run. [14:25] I’m not just simply saying that – this is seventh Dalai Lama; he says, [Tibetan 14:30 – 14:40] He has said, “the moment that we’re born, we have no right or liberty to rest – even the single second. Since then, we’re always running towards death. So though we may call ourselves as a living beings, but if you look carefully, it is very sad.”

[15:12]

So ever since we’re born, we are really running – actually, we have very good excuse to ourselves, you know? I mean, we give lot of things – we say – you know – we give a lot of different – year, every day of the path, we celebrate it, our birthday, then we have different – eh – festival comes. Different seasons comes. Festival of Halloween and all these comes through – but actually, we are giving ourself a – you know – every one of them we are finishing our one year. Every year, every day, every week – that whatever we are going to finish. We may call it, “Sunday is a holiday!” But holiday of what? We finished the one week. So – out of our lives, we have used one week completely. So therefore, we’ve got a Sunday coming up; that’s a holiday. [16:30]

So if you carefully think – everyone of those things, a year after year, week after week, month after month, coming up is this a reminder to impermanence. It is a reminder to us that that prior we have already come to know. So the question remains, how much more to be doing?

[17:00]

Normally, when we hear our neighbor upstairs, the other side has been passed – or so-and-so’s been done – had heart attack last night – the “oh, dear”. We say, “oh my God, what a [unintelligible 17:16] But we never thing that we’re going to be the subject of it. Every time, when you hear your friend – one more – one friend is not there, no longer to be seen – then you have to think, “wonder if that happened to me?” [17:39]

I mean we get this impermanence with death, you know? Awareness. To be aware. We have a lot of artificial – uh – what should I say? Artificial guarantee – given to us, by ourself. So – “oh, nothing will happen to me. I had a check only last week by a physician – my blood pressure is normal, no sugar” – you know? [nervous laughter] So and so. All this we give. It’s an artificial guarantee. Maybe. Maybe if to a certain extent, it will give you satisfaction – but really – if it’s not really, properly – cannot guarantee. [18:37]

We know ask your own doctor, “will I die?” He said, “Well, as far as I am concerned, you may not” [laughter] But so sorry, he cannot guarantee you.

[18:53]

So that is the – if you are trying to link impermanence, it would be that – that’s this sort of thing. And not only that, everything – whatever it may be – most of them are completely impermanent. Okay? Everything is impermanent. Everything. Whatever – you know – not only our life, but everything. Even our friendship is impermanent. The morning’s friends – the best friend in the morning – will become – you know – sometimes very strong enemy in the evening. Right?

[19:43]

So in short, everything is subject of change. Nothing – you can not rely on it. Everything will go on changing. Okay? Friends may not remain a friend. Enemy will not remain as enemy. And in the evening, there are a lot of different peoples you will see – morning, they are not there. Morning, you see a lot of different people – afternoon, they are not there. Many of them. So these are the – it would be natural – naturally telling you, it is impermanent.

[20:44]

So what shall we do now? What to do? That’s it – only question. Practically, we can do nothing. Impermanence is natural; we cannot maintain a “permanent”. [laughs] Right? Our lives cannot be permanent; our friendship cannot be made permanent; nothing can be made permanent. Permanent. But only thing – one thing what you can do, is we can try to help to ourself. When we experience tragedy. That really, actually – impermanence is very essence of all of the teachings. As I told you earlier also – I don’t know – many of you were there – [21:28] though we may consider some people as great enemy, some people as a friend – now as I told – now you think very carefully – where really enemy is? Who is really enemy? [22:00] You go on changing.

I think I remember – if I remember correctly, I think I mentioned to you only – if I talked to both Edgar and Patience, about that thing. I think I mentioned. Who is really a friend, and who is really an enemy? You can not name it one person – that’s it. You can today – that’s now. You can say, “oh, he is my enemy, because he hit me here!” Or, “he” – sort of [loud coughing, 22:38] “teased me” – or, “he disgraced me!”, or “he ditched me!” – all sorts of reasons like that. Okay? But he equally helped you – he or she – equally helped you – equally, they built you up, equally done everything. So they are not a really – you cannot think upon just one single person ever. Enemy also.

[23:20]

So one of the Tibetan teachers has said, [Tibetan 23:23 – 23:30] – I’m sorry [unintelligible, chuckles] Alright. [Tibetan 23:39 – 23:42] “When you are born, you are born alone. When you die, you will die alone. And nobody will share your happiness. Nobody is going to share your suffering. So therefore, why enemies and friends?”

[24:00]

So this is very important. So impermanence is the – the really an essence. One of the important essence. You can use that on anything. You can use them on the – if you are a – if you are getting angry on somebody, you can use that, and think very carefully, it will help you. If you get jealousy over somebody – or something – you use impermanency – it will help you. Or anything. Any non-virtuous thoughts that you have; any problems that may come up – use impermanency – it is very very good. Unreliability – unreliable of the nature. And everything – everything! No one can be reliable. No, really. It is not that individual’s fault. It is the natural nature. Nobody’s fault. It is nature. As long as we are born human beings, and we will go through this. This is the [“outside change” ? three syllables 25:23]. This is natural. No one can change any of this. Friends? We may or may not look at them as friends. Enemies? We may or may not look at them as the enemies.

[25:40]

And the death definitely will come. No one can do anything. Wherever you go, whatever you do – when the time comes, the death will come there, and catch you. No one. During the Buddha’s lifetime, there was a story. One of the kings tried to attack all the Shakyas – they were the caste of the Buddha – Shakya caste. And one of the most important disciples of the Buddha – and he said – he was very powerful, Hindu sort of thing. He said, “I can pick up all these soldiers and throw them on the other side of the ocean.” The Buddha said, “nothing can be helped, because it is their own karma – and that they have to fix – they have to die.” [unintelligible 26:46] … and he had kept one little boy, and they had kept two separate boys to somewhere else – the two places – that’s it. By the time, and the sort-of fighting was over, the seven little boys left – you know – the children were picked up – and seven or eight is, they are all dead. They all died by something. [27:06]

So then Buddha had said, [Tibetan 27:03 – 27:11] He said, “wherever you go, there is no place where the death cannot come.”

Not in the space, not in the ocean, not in the mountains. [27:26]

So this can be certain death will come. We all know, and there is no reason I have to emphasize, because you all know we’re all subject of death. But if some people do think, “May not be. May not be necessary. For if I look after myself carefully, and do all these sort of things” – we will mean exercise, and good association, and [unintelligible 28:06 – then laughter] I mean, we all say, [unintelligible – coughing] but it is not. It is not.

[28:14]

Too short! No matter whatever we may call it – you know, whatever we may call it. We call it today – I mean, as far as Buddha is concerned, I will say, “Buddha” – question goes of class – okay. Oh, the Kings, Queens – the everything is a part of history, right? We talk as though – whether I talk, “The Buddha said this; the Buddha said that” – that’s so, because – sometimes, the other side of the door. But if you really think carefully, it’s not there. [28:39] It’s passed away. It’s not really – we only have the [unintelligible]; we only have the word left. Right? [28:47]

So when everybody has been subject of that, why not us? Definitely. I mean, that question does not lie. You have to. Not only we have to, but when we will go, there is no certainty at all. No one can say – you know – if there is certainty, then very nice! We can finish a lot of work, we can build up quite a number of money, and you know – give a good bank balance. And then we can devote to some time to spiritual development, and it will be very nice. But unfortunately, certainty’s not there. Right? [student, nervous “hmmm”] Certainty is not there.

[29:35]

Then, what will happen? Suppose if death comes, what will happen to us? What will happen? Nothing. [Tibetan 29:45 – 29:50] The kings will leave all their – what do you call it? – estate. Great retinues. Palace. Whatever. Everything will leave and go. They cannot take. Though they may bury thousands of their downsides, it doesn’t help them at all. Anyway – very – it doesn’t help them at all. The beggar on the street – he will also leave his stick and begging bowl. And as goes together, shoulder to shoulder. Right? [30:47] The king – will have – his retinues are not there. The beggar also doesn’t has his begging bowl there. Shoulder to shoulder, they go together. [Tibetan 31:17 – 31:19 laughs] Really! Shoulder to shoulder, together. No difference whatsoever, forever.

[31:26]

Not only the king and the beggar, but the important man – individual who died in the hospital room, or whatever – and the dog in the street. It also are no difference, they are joined. Lot of people I came across – a lot of people – they say, “our human consciousness is higher than that of the animal consciousness – so therefore, how can it be equal?” That’s totally rubbish. Human consciousness is not – [laughs] I’m sorry, my language! – human consciousness is not higher than anyone else – I mean, it is higher when you are human beings, right? The moment you are dead, you are no longer human beings. And how can you have a human consciousness? Moreover, the dog – the moment he died, he’s no longer a dog. The consciousness is equal, again.

[32:28]

When we go, equal. No difference whatsoever, forever. As of we all say, we are definitely great – we have a tremendous, important life – we can do a great deal of things. We are very valuable, important, and useful. No doubt. But also, by a chance – by sheer luck – something happens, so the dog is born as dog, and we are born here, inside. Being able to speak and think and talk and do. It is also right now. So when you die, the consciousnesses also go equal; by chance, the dog may come in, we go out. Who knows? [nervous laughter] No, really. So these are the things we have to aware. [33:18]

If you – if you are aware of those things, you’ll do good. That’s all; nothing more. You’ll become a good. If you don’t aware of those things – if you never think of death – if you never think that you’ll become a – little bit – not a what you are, then you won’t bother anything. The man who never know about the poverty will never care about the poor people. You know – I mean, we all know – if you have somebody in power who doesn’t know the poverty, who doesn’t know how the problems the poor people think – they won’t bother. Why should they bother? Because he doesn’t know anything about it. [Tibetan 34:09 – 34:10] I know everything about this. Not – no, really, he doesn’t believe it. So similarly, if we also don’t know that we are subject to the death, and that we will die. So what do we carry, at the time when we die?

[34:23]

We just carry our clothes? You, me – we have clothes enough to wear for another two years. [laughter] I mean, then you leave them, and you don’t shed a single. Ah, really! You, me are truth enough, and you’ll be very hungry when you die. Actually, things what we’ve considered as very important – things what we’ve considered as a reliable – or what we call it, “security” – that’s what I always say – what we call it, “security” – right? Security for all – you know – for when you need it most. Security will definitely ditch you that day. Nothing can be carried. No matter how much money you may have, you can never buy the death. You can never – you can never bribe. [laughs, laughter] There’s no bribery, no corruption here, no. [laughter] You can do nothing like that. No money can buy it. [35:36] You cannot carry anything. As I told you, the - I think the other day also – the body – what we are consider the most important, right? For us, our body is the most important thing. We say “born” together we die. Nothing is going to – of course we’re not came together. Our body came together; you really can’t, right? Our friend did not came together. Our body came together. So we’ve considered so important – and that also you feel in bones. Though it came together, but – when you’re going even more. So nothing can be carried.

[36:29]

Everything have to leave. Only what you carry, is the imprint of good and bad work wanting people have done. That’s all we carry. That’s the only imprint we carry; that’s all. Our consciousness is an imprint. Imprint of every action that we commit. If a good one, we have good imprint; if a bad one, we have bad imprint. Only that, we carry. Nothing else. Accordingly, we have to do our calculations. We – okay, the – really, the big calculation then begins, you know – thereafter. The accountant will not come for you – that’s not there, you know? [laughs, laughter] Really. We have to do it. Everything.

[38:00]

Out consciousness carries the imprint. According to the imprint, we get the future result. The future is only our own. That also imprints our repeats – no one else could do it. Actual, whatever have committed, we have committed – nobody else have done it. Our own action; our own carry. We repeat. If we gain, we gain – nobody else going to take it. If we lose, we lose – ourselves will lose. Nobody else repeat. That’s it.

[38:44]

So therefore, if you are aware of the death, it will remind you – don’t waste time. Whatever you have a little time, try to do something good. If you do it something good, it will always good for you. That is spiritual. There is no “else”; nothing else is going to do that, you know? No matter – I mean, you may think, “why do people do things?” – as I always say – why do people do things? Spirituality’s something else, you know? Or, “there must be ooh – some – somethings comes from the top ...” – and they hit you up on your hand, and “goom boom!” Something important. There is nothing. Nothing. Spiritual or no spiritual – if you do it good, you’ll do good. If you do it bad, you’ll be bad. That’s all. That is spiritual.

[39:51 – 40:04]

Even Buddha had said, [Tibetan 40:06 – 40:12] Buddha said, “avoid all the nonvirtuous actions as much as possible. And do it – virtue – good work – as much as you can.” And important thing is, control your own mind, and be watchful. That is Buddhism. That’s what the Buddha said. And that is Buddhism really, nothing more.

[40:27 – 40:35]

That is the basic thing, what you have to do. If you do that, that’s what you carry when you die, and every bad thing whatever you do – you know? - every – our actions have the imprint, you know? Imprint. That what’s we call it. Sometimes we call it karma – some people say I need to have a “cashette recorder” is in there – I don’t know whether there’s such called a “cashette recorder” or not, but there’s definitely imprint is there. That imprint is – it will work it out, very gradually, and sometime – it may take long, long time to give you the result. Sometimes, it may quickly come. So it very much depends on – things. Even our – ah, this is important. I may not be out of place to mention here. [41:48 – 41:54]

When I said there’s imprints, right? Imprints. These are the – actually – you are creating your karma. Karma. Good and bad karma. Good and bad karma. Now the question is – each one of us will have a tremendous amount of good karma, as well as we have tremendous amount of bad karma. How do we know which will come first? That is I think one important question to be discussed.

[42:37 – 42:40]

How do we know which comes first?

[42:43 – 42:53]

Because we have tremendous …

[42:56 – 43:07]

One of the Indian pandit – I don’t remember the name – [Tibetan name], I have a question – [Tibetan? ‘dig nath hasang ne’] – you know, this Indian who wrote those – Abetabhokosha …

[translator] Vasubandu

[GR] Vasubandu, that’s right. I have this trouble with Sanskrit Indian names [laughs]

Vasubandu said, [Tibetan 43:20 – 43:27] Whichever is heavier – whichever is heavier, then that comes first. Whichever is heavier, that comes first. [Tibetan 43:43 – 43:46] The next – you know – if they are both equally heavy – good and bad, both equally heavy – [Tibetan 43:55 – 43:57] – whichever you are more close, whichever more – you are more used to it. So that comes first. You see? Whichever is heavier have come first, and then if it is equal, wherever you are most, most used to it. [44:16 – 44:23]

Then that comes. So that’s all. If we have tried to be good – very often – and we are closer to good, so when the chance comes, we have a chance to connect one of those good karmas. Good imprints. If we’re gonna actually – this is – this is little trick also – there – if – each one of them have little tricks, and this is a little trick also, I give you this. This will be very important.

[44:47]

The death, when it actually comes – the mind – or the actual death mind – mind – you know? The [Tibetan? “basub”? 45:00] of true death. That particular period can not be virtuous, nor can it be non-virtuous, it has to be neutral. But mind, immediately before that – you know, the mind is impermanent. Everything, people – ‘I’ is impermanent, you know – I will come, from my previous life, I am going – I am in my present life; I will go in future life, but I’m impermanent. I’ve changed every second. You see? But also, mind – you know – changed.

So mind immediately is before the path – if you can think of any virtueness – any virtue during that period. Mind will immediately prefer that – if you can think of any virtue at that moment, the virtue always links with the virtue. And non-virtue will link with non-virtue. So therefore if you could think something virtue – to that mind itself is being neither virtue nor – you know, sort-of neutral. So immediately thereafter it will be virtue. So there are better chance of it clicking on a node to good karma. So karma is definite and unchangeable, so therefore once one karma started continuing, and until it get to finish that result you cannot change, so therefore your procedure – whole procedure of the next immediate life could be a good one. [46:49]

So this is trick.

[cassette flip 47:06 – 47:15]

… it would be great, as I’ve told you every day now. I mean, you’re maybe getting fed up to listening to me. Whatever we do every day, and if we do all bad things. I mean, if you really calculate in the evening – if you review it from the beginning in the morning when you get up ‘till you go to sleep – if you calculate how much good you have done, how much bad you have done. If you just – sort of – you call it ‘review’ or ‘preview’ or whatever – if you just go through it – whatever you have done, from the morning until evening – I can give it to you in writing; is it seventy percent bad. [laughter, laughs] You need to know this. [laughter] Really! Also, I – seventy percent is nice! You are used to it. It is not our fault; we’re used to it.

[48:12]

We’re used to it. You can’t help it! So if you realize today that seventy percent is bad – if you can try to, improve that tomorrow – try to reduce down to a sixty five percent, then great achievement. And similarly, if you can do it and turn fifty-fifty, and then go – you know – better one – sixty percent. [48:49]

Oh that’s the best – could it happen in one’s life, really? I don’t think we can ever be one hundred percent correct. Even that you’d be eighty five, or whatever… [laughter]

Somebody asked me yesterday, uh – how long does the – degenerated age will remain? “degenerated age will remain” So I said – I replied, “as long as we live”. Yeah, really! Because it is as long as we live, we have degenerated age. [49:31]

Truly, one of the great teachers has asked another one – he said, “how long the degenerated age it will remain?”, and, “what will happen now, because of the degenerated age?” The others replied – other one, he replied, “it doesn’t matter.” He said, “general – whatever the general age may be – the general age, whatever it may be – let it be. That doesn’t ever pass. As long as we don’t have ourself – the individual – the degenerated age.” So we actually doesn’t have degenerated age; it doesn’t matter. So that’s an important answer.

[50:15]

So the degenerated period will be bad period. Degenerated. Period. But if we do something good, and we should not have degenerated period of time also. If we do good, then that’s good to know. We don’t have to worry about everything you are having it internally. I think it is an important.

[50:39 – 50:49]

So whether you are aware or not aware of the depth of impermanency, ah – otherwise, one has to be wary. Because that is – as I – now I’ve told you – very important to remind you, that you are going to be one – or can be – can be! – one of the [unintelligible – “more tees”? Moralities?] Moralities. That way you have to – have want – sort of look – we look down today. So if – tomorrow, we can be – become that one. It is therefore better to avoid anger and debt if we can. Of causing better life. And try to be good, and kind, and compassionate, so that you doesn’t fall in there.

[51:46]

So this is one of the reasons why you have to be wary. And uh – impermanency is as I told you – whatever you do, wherever you go – it is very important. It is a remind you for everything. Everything. You know, earlier – as I told earlier also – earlier, if you look at – to – I think, in almost – even the Christianity they have – I think – if I’m not making mistake. They use sometimes human bones and human things like that. If I am not making mistake, I have seen a photo of some temple – uh, some church, where they have those – skulls and all this. So, why? It is a reminder to the people. It is a reminder to the people. It will remind you, you are subject to the death. You are subject to be – you know – even we think – sit down today, and we never think, as I told you earlier – now, I’m not going to repeat. No use, right? We never think this. The bad things that will happen to us. We never think. We’ve never bothered. We all knew about it, but we’ve refused to acknowledge. [53:20]

Suppose if I check you somehow, you’re going to be a dog tomorrow – you just won’t believe it, right? “I’m never going to be bothered.” And never think of it. So that you must think of – there is no guarantee – it could be possible. It can be changed.

[Rinpoche raises voice] Actually, what is – you may call it “future life”; we may call it “next life” – what[ever] – it’s not very far. Truly. You don’t have to go into the plane, and get passport and get visa for that. No! There is nothing in between except little breath – that little breath we have. Okay. The breath. The air what we breathe, you know? Breath goes in and out. That’s only in-between. Nothing else. The moment that breath stops, you’re future life’s started. So there is nothing in-between, you know? No big thing. No big deal. You don’t need a car, you don’t need a plane – nothing! To go there. Really! It is just the breath there, in-between. If you can think that, you’ll do very well. That’s all. Any questions? [laughs, laughter 54:43]

[student] How do you know you’re not dead.

[GR] Hmmm? Hmmm?

[student] How do we know that we aren’t dead now? I mean, we are, in a sense, so …

[GR] Well, I hope you’re not dead because of [inaudible, laughter 55:00 – 55:07]

[student] Well, if you’ve been alive before, then we’ve been dead, and we’re alive …

[GR] Okay, we’ve been – we died before, but right now, we’re alive.

[student] What’s the difference?

[GR] I hope so. I hope we are all not ghosts… [laughs; laughter]

[student] What’s the difference?

[GR] Lot of difference. Lot of difference. The moment you die, how do you know you die? So that’s the real answer to your question, if I understand correctly – Right?

[student] Uh huh

[GR] Good question! You don’t. Immediately you died; you don’t realize you are dead. You don’t realize you are dead. And uh – not only you don’t realize that your are dead, but you will come in and sit around the table – you didn’t fear the bardo – you’ll come and sit at the table. You’ll try to eat there, and your friends will not give you food. You know – not they are your clique – and you feel resentment. You feel bad, you’ll cry, you’ll feel awful about everything. [laughter] Really, I’m not joking! It’s a truthful experience. People – I mean – they’re upset – and not only that, you’ll yell – you’ll yell, and no one will bother you. You hold onto it and shake at it, they won’t bother you; they won’t know you. Because they’re not supposed to. You have no form. You’ll be on the form level.

[56:27]

Now, only thing is, if you check, whether you’ve got your shadow. When you go through it, you are – do you have a shadow? Or do you – if you go through the – walk through dust, do you have any footprint? You have none. That are the first sign you will learn. And not only that; you have – you have a body. You’re body is [rainbow? 57:07] body; is not physical body. Therefore, wherever the mind goes, it will reach from here. Wherever the mind is. The moment you sit here, and you think, “I’m out of here”. You sit here in Ann Arbor, and think of New York, and you [unintelligible 57:35] and you go straightaway, because it is mind-body. It’s not physical body.

[57:43]

So that’s where you realize, in the differing things there, how it happened. So I’m glad you asked that question, really. So this is how you know. And just now we know we’re not dead, because in order to come here, you have to get in your car, and drive, and get all these things, and sometimes I think even people intend [unintelligible, laughter 58:06]

[GR] Yes, ma’am?

[student] Um – is – is it possible that we don’t have just individual karma, but that we have sort-of a general pool of shared responsibilities?

[GR] Yes, yes. In karma, there are two – collective, as well as individually. But every human being sort-of learns, we are subject to both. We use, we enjoy, we suffer. Collectively, as well as individually. So both functions. Both functions. But mostly important thing is your own individual karma, rather than collective. Collective karma equally functions, and do this, but most important thing is our own individual karma, which is very important.

Yes. Yes ma’am?

[student] what – wouldn’t – would that mean if you worked on your own individual karma, that would help a little bit change the collective karma for the better?

[GR] Yes, you can contribute. There. Contributions are there. Contributions. Yeah, yeah. It doesn’t matter so… Okay. At that one point is sort-of a really theoretical detail, but uh … Yes?

[student] I read a quote I think it is the Buddha made one time there were 10,000 different worlds. And uh – what’s the relationship between dying and lets-say returning to this world, as opposed to one of the other 10,000?

[student] I’ll repeat. I read – there was a quote from the Buddha who said that there was – you know – 10,000 different worlds, at least. And I was curious about the relationship between dying and returning to this world, as opposed to going to another world which might be better, or less, or so forth.

[GR] Better and worse depends on our karma. [59:54] And what is the [unintelligible - “list sheeting, because she I mean – loves”? 1:00:07 – 1:00:10] 10,000, but there are many sort-of universes as they say; limitless universes. So who knows where who are born; where and what? Really. I think. Everything – you are – I mean – everything – whatever – we are sort-of born here, in this universal. We’ve been together for a very short period. And it is just like a roof. Leaves, when they fall from the tree, you know? Sometimes they get together with the wind, inside an area, and inside that area something happen to go to, so temporations goes everywhere. So I think we are all just like that. I mean, that’s what the Buddha said. [1:00:52] And uh – really – he said it’s natural, we’re all. Very short period we’re together – we’re together – very short period. Therefore – therefore every phenomenon, because of whatever it may be – at the end, it is – there is always sadness and suffering. Always. Whatever you may be – we stay together – right? We collect together – at the end of the collection is separation. End of – end of life, is a death. End of building – building wealth, and the money? It will going. [laughs] So uh – so everything – every phenomenon – I mean, whatever we do – [unintelligible 1:02:11] of phenomenon – everything – as long as you are subject of the impermenenter – at the end, there is always – that’s it. Therefore, this is called samsara. Suffering.

[]

Yes? [laughs]

[1:02:44]

[student] I – I just had a question. For those of us who are practitioners, or people here who will be having personal teachers – Tibetan lamas – and other things, and their own teachers. When we die, does that make a difference in the patterns that happens afterward? Say you’ve been very devoted to your teachers – all your life – however long – and whether your teachers, they are not – would depend on circumstance? Now…

[GR] I think has a lot of effect. I think it has effect. It is very important, the effect. Whether your teacher’s there or not there. Wherever your teacher’s good or bad – whatever may be. And as – as long – as long as his teaching is giving you some guide? And I think all of the enlightened other – enlightened people, they are all very much – uh, sort-of concerned and try to. And anywhere, all the enlightened people, their totally service is to help all sentient beings. Even individuals, including us – no one excluded. So when the time comes, they try to do their best. Right? But they also need certain connections; they need certain – you know – certain thing to linger. So therefore, if you have … If you are devoted to your … [1:04:09] Yeah – uh, to your teacher; whatever it may be – it is – I think it helps great deal. It definitely helps good. Even then, it is a virtuous thought. So probably should have started with if I mentioned to earlier also – any virtuous thought will do. If you can think of a great deal of wisdom and impermanency and all this, you have a better – a much better chance – of uh even the cutting the root of samsara, to did that repeat. And if you can do more than that, there’s more than that – many things, right? So even that level is great help. Definitely.

Yes?

[student] um, Rinpoche, I’ve had something on my mind now for a couple of weeks. [laughs]

[GR laughs] Alright.

[student] Back to collective karma …

[GR] hmm?

[student] Collective karma; group karma. Remember when I asked the question about a good person dying a brutal way and all of that. I’ve been thinking a lot about Jewish karma – the karma of the Jewish people, and trying very hard to understand what is going on here. And think about what I know about Jewish history, and I go back through sort-of recorded history, and I can’t find anything that the Jews did as a people that was that much more horrible that other groups did to warrant the Holocaust that happened in World War II and – so what – the next thing I was thinking well that karma must go beyond recorded history – but can you comment on this?

[GR] I certainly think I can. [laughter]

I think unfortunately those are the people during that period happens to be Jewish, who went through such a horrible experience during the World War II, and so on, so forth. But they have not build a collective karma as Jewish. It is not necessary they have to build as Jewish. They have built collective and individual karma, that’s why they have done so many of something or the other – and when they have, and that person happens to be Jewish – but they have not build their karma as collective as Jewish – you follow?

[student] yes.

[GR] So – I – otherwise you are not thinking of impermanence; you are going changing the Jewish into something else. So the Jewish always have been remained, right? The Buddhist has alternated his life as a non-Buddhist. The world won’t change. Yes?

[another student] Could I … ?

[student] That helps a lot.

[GR] Okay

[another student] Just to extend that, I certainly come from a group that has been known … [laughter] And so … uh … [laughter] And so I’ve been interested in karma for a long time. [more laughter] And so I did a – I’ve been reading – I read a lot – and so I was trying to determine if there was ever a point in time where Black people had enslaved white people [laughter] and so I did find one instance, in one of the dynasties in ancient Egypt, where Black people did enslave white – that’s the only instance that I know – and I just recently you know got fired off a job, and I won a racial discrimination suit and so forth, this kind of thing. And I was trying to determine – these people – I’ve never even seen them before three or four months ago, and they you know? Discriminating against me? Okay. But I got to thinking in – maybe a hundred years ago when I was a slave master, and they were my slave, and I’d beaten them or something – I don’t know – but the – I guess – but you’ve asked – helped me to answer a question is – I might have been – whatever nationality in some other life back then. But anyway, that’s a …

[another student] [unintelligible question 1:08:35] [laughter]

[student] that helped a lot.

[GR] So it is – yeah, that’s – I think that’s what it is. And moreover – when you use – when you misuse or overuse animals – I mean, that is also sort of a karma that is really sort of similar, really I think it is. You know, animals, you make them carry too – little some, little more – it is beyond their movement – things like that, you know, really? It is not necessarily is it have to be on the human level. [laughs]

[student] okay, I see.

[GR] okay. Anyway…

[student] yeah, I have a question.

[GR] yes, sir.

[student] supposing one gets older, and one’s ability decline…

[GR] I’m sorry?

[student] one’s abilities decline

[GR] umm hmm?

[student] one cannot function so well as before, and it’s like, “I’m not useful anymore. I’m going to die anyhow. I might as well take my life.” Is there any disadvantage or advantage?

[GR] Disadvantage. Shortened life – if one tries to make – you know – a sort of a shorten one’s own life, it is killing. It is a tremendous bad karma, and immediate – it has a direct – sort-of you know – effect. It’s a – so your life will be very short, and, uh – all sort of things – you know, it is not good things really at all. Moreover – moreover – moreover … What is – I was [1:10:42 unintelligible – “as I was going to say”?] – moreover – one can never say – one can never say, “I’m no good”. One can never say, “I’m no good”. No matter how – whatever it is, and whatever problem he has – may have – but one can never say, “I’m not good”. Because as long as one is there, and you can really contribute tremendous thing a single second. Human being’s contribution towards it’s own good karma cannot be – you know, if every diverse person – can not be measurable than that of any other life. A human has tremendous [unintelligible 1:11:39 – “innate validities”?] – a tremendous value. So you – one can never say, “no good”. Alright? And there are a lot of good people I mean – lot of good people. Especially, where you know, one sort of says – one have a problem, and one realize that “I am not useful.” – say – I mean – when you think, “one is not useful”, then if you are not – and it is the beginning [ts + “of the time ”] that you are going to be very useful, if one can take it that way – and it is very very important, and – I don’t know – frightening. And there are many incidents – many incidences – and many incidences … moreover, spiritual development, it’s sometimes – it works out – doesn’t take time; it doesn’t require time. It is – it is … Because work very fast, and very good also. Very – it is very effective. I mean – generally, I’m saying anyways. [laughs]

Yes, Sir?

[student] You – you were explaining in detail that not being aware of impermanence, we can um waste time, and uh – or delay or procrastinate; and by being aware of impermanence, we’ll want to get something done. But by the same token, often we – when we are aware of our impermanence; aware of the prospect of death, we might be disheartened, or feel, well, “I might not accomplish what I start”, or might feel a lack of motivation. How can we be – it seems to me that being aware of impermanence doesn’t necessarily create good activity. How can we be aware of impermanence to create positive motivations?

[GR] Yeah, good question. If you think about that impermanency, and you think about death, and uh – you scared. Let’s say, you scared. And if you’re scared, you’re not going to sit like this, right? Right? You’re not going to wait for them to come. You’ll do something. So that will definitely push you. One day.

[1:13:53]

Number two thing – two things, also. If you are a spiritual person – and they say, the best spiritual person should be – very happy to die. Really, looking forward for dying. Because one should fully satisfy, wanted that everything whatever they could do it. Medium level should be, should not have any hesitation. The last one should not have any regret. These are the three superior levels. One, should be looking forward; second level should have no hesitation; third should not have a regret. All of these are possible, if you remember it. Earlier – if you have a little fear, a little doubt, and then you work. And do it. And, uh, you may – if you if you are scared of something, you’re not going to just wait there and watch it when it’s coming or not coming. So – sort-of that you push a little more. It is bound to come. But when it comes, I should be [unintelligible 01:15:12 “among the enlightened”?].

Milerepa have very interesting – I mean, that is very familiar now to everybody – so, very interesting thoughts on this – on this – and here, he actually said, [Tibetan 1:15:25-1:15:34] He says, “I was so scared of death, so I went into the mountains. So now I understood the nature of mind. So even the death comes, I am not afraid of now.” That’s what Milerepa said. So such a things – should we ever do it – would be great. And I am sure it doesn’t [unintelligible 1:16:06 – sounds like “continue to you anymore” or “coming toward you anymore”?], and when one just thought that it will wait there – you know? – and it would do something, [unintelligible 1:16:06 - “trust me” or “just me”?]. That’s what I …

Yes? I mean, before we ah – ending, quickly [chuckles]

[1:16:23]

[student] Hi Rinpoche. I was wondering if there was something that we can do for someone that has died.

[GR] Yes. But it’s always better to do it by yourself when you are alive.

[student] no, for someone else…

[GR] Okay. Yeah, I know. But there are certain things you can do for someone who died. There are many things to do. However, I am also saying it – it’s better that you do something to ourself before to whatever we could do it died, before whatever we can do it, it’s a go from long way. But ah – after death, there are – there are things to do, but then – you know? – third person’s depending on fourth person, so – you know? It is their death; there are a lot of things to do. Yeah, really, there are a lot of things to do.

[student] can you say …

[another student] like what?

[GR] What?

[student] Can you say the mani?

[GR] What?

[student] “Om mani padme hum”?

[GR] Oh, you can say, “Om mani padme hum”, but there are a lot of different rituals to do for that. Lot of different rituals; also, a lot of different – there – there are a lot of things.

[student] well, we have – we would be interested – if uh [1:17:16 unintelligible – sounds like “karma tsampten something”] members here could uh …

[GR] No. Well, we can talk separately, I think. [laughs]

Yes. Yes, Sir? I’m sorry.

[1:17:44]

[student] What would you say about people who deliberately impose their uh – uh – situations on other people, and caused – and in fact – other people to die? Even – even after all of the other people may not be aware of their intent in that regard?

[GR] I’m not very clear. You say, you impose situation on other people, inadvertently? And dying? Is that what happens?

[another student] Would that be committing murder?

[student] Not necessarily. The – let’s take – let’s take the work situation, where you have, uh – people who – uh – are placed into this occupation – occupations, positions, where, uh …

[GR] Yeah. Well, it is a …

[student] they know that there are limitations to what they are holding themselves on other people, who – uh …

[GR] What. If it is a sort of accidental, then of course you don’t get the killing karma. If you purposefully do it, then of course, whatever you may hide under, but it is killing. [laughs] That’s what I think. I mean, it is an accidental, I mean? It is an accidental.

Actually, uh – to complete killing karma, you have to have the thought, you have to have action, you have to have a completion. I mentioned on the one day here – killing karma. I’ve – now I’m not going to repeat. I think I did mention the bedbugs. If you remember – anyone? Yes? So I mentioned bedbugs, you know? You have to have the motivation, the action, and the completion to be complete.

[student] but some people don’t care whether they’re hurting – you know? – if if if they cause another person’s death. They’re not responsible enough to – uh - …

[GR] well, it may not be – you know? It may not be full, but maybe sort of a medium …

Yes, Ma’am? How are you?

[student] I was just hoping that you would discuss good and bad a little bit. Um …

[GR] [mock indignation] Good and bad? I have to discuss good and bad? [laughter, laughs]

Basically, you can say … That’s a difficult, really! Basically, you know – I mean, all the bad things, like take an anger, or hatred, or whatever, you know – like, even jealousy – if you have it – if that happens to – within the your mind – I mean, you’ll feel uncomfortable, and you’ll feel – you know – your mind is not pure and clean. You’ll become some kind of – you know – you’ll get disturbed. Different feeling, there. But these type of feelings – if that brings – they are actually a sort-of – you know, whatever makes your mind unpure and uh – uncomfortable. Not – not only uncomfortable, but unpure and uncomfortable, that’s are the – believe me, and it’s very difficult to say – are the supposed to be bad. [laughs] And uh – I think – I think that’s all, everyone. Sort of a …

[student] I have a …

[another student] oh there’s just one last question [laughter] I get points for it

[GR] You?

[student] I wanted to ask about energy healing. It’s changing the subject …

[GR] Energy healing?

[student] It’s changing the subject, I know, but I just wondered …

[GR] Yeah – energy healing is very long. Very long, so…

[student] Another talk.

[GR] Okay, we can. I mean, we – we already give a long talk on that. Okay?

[student] Okay.

[GR] I’m sorry I didn’t talk that at the house before you brought it. [laughs]

Yes, Sir?

[student] Um. Yeah, I was wondering if you ever met anyone who knows about these past lives in person.

[GR] I believe I did. [laughter]

[student] Um …

[GR] Really!

[student] I mean - truly, you met a person who …

[GR] Truly! Truly, I’ve met ...

[student] I believe you – I mean … [laughter]

[GR] No, really. Really, I mean, really. I mean, I did. But I cannot really sort-of tell you, he said this and this and that, you know? Really.

[student] Oh, I believe you; I mean, if you have met a person who you – obviously, you have felt the semblance that this person knew about – about a past life – I believe you. I have – I always assumed [unintelligible 1:22:38 - “in whom”? “that you”?] would be such a person.

[GR] Yeah, I believe I did meet. Really.

[student] That’s excellent to know.

[GR] But I cannot tell you why, but uh – I mean, it was really goes a long time. Yeah. Maybe some – another talk, we will take up.

[student] Maybe next year? [laughter]

[GR] it’s possible.

[student] Yeah. Impermanence, but in – hopefully we see each other next year, again.

[GR] It is possible, yeah. [laughs]

Thank you so much.

[students] Thank you, Rinpoche.