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Odyssey to Freedom – Number 20, Facing the Inevitability of Death

20001214GRNYOTF08

Odyssey to Freedom: Number 20, Facing the Inevitability of Death

0:12 I would like to welcome everybody, tonight. Not only you people here in New York but I was told this was on internet live. Welcome everybody here. 0:43

0:43 As you know, we have been talking here, doing, studying, actually thinking about of the Buddhas teachings, which is based on the Buddha’s total experience of dealing with negative emotions in life. So very simply putting, Buddhism in general and particularly Tibetan Buddhism, is actually making a difference to the individuals life and lives. And the way and how we did is through karma. 1:37

1:37 Karma is nothing more than of one’s individual creation. It is nothing else other than individual creation. In other words, my joy, whatever I experience, as well as my suffering, that whatever I experience all of them is my own deeds. There is no one else I can blame to have my sufferings other than me, who is responsible, to creating my own particular mental sufferings as well as, likewise, the joy too. 2:46 Where and how I did according to the experience of the Buddha is our negative emotions that creates negative thoughts and that creates negative action. 3:07 There you go, so that’s how we created our own pain. That’s really how it is. Nothing else, nobody else has been giving us pain. Nobody else gives us suffering or joy. 3:30 Yes, people may have collaborated and helped and whatever, they are all there; but whatever the real responsibility lies on me. 3:43

3:43 So, my karma is my own creation. Nobody else created my karma. So how and when to handle my karma is also me, nobody else. No one can do or undo my karma. It is only me. So, I am the actual manufacturer of my own suffering as well as my own joy. Buddha repeated said and Nagarjuna, a great Indian saint and scholar followed by (In Tibetan) “So, I myself is my own protector. How can anybody else be in that position?” So, that’s what it is. 4:58

4:58 That is based on the Buddha’s personal experience and that is the essential message. So, when I wanted to help myself, it is me who has to be active, me who has all the responsibility, nobody else. No one else can do anything. They are maybe able to help and harm, but I am responsible. It is me. It has to be. 5:38

5:38 That’s the reason why I am my own protector. I am my own helper. I don’t want to go through the extremes, I am my own creator, but close to it. Close to it. So, if I don’t want sufferings, it is me that has to be active and make sure, I will not have suffering. I don’t turn to Buddha and ask him, I may not have suffering, or I may have joy, I have total responsibility for myself. So do you, each and every one of you has to do it. That is the principle in which, Buddhist idea of karma and karmic functions in that way. 7:09

7:09 The work karma and karmic really takes away that our mental notion that somebody else created my joy and pain. Somebody else is doing it. So, that, really the word karma, really makes the individual responsible. It’s there. If I can do it, I have all the opportunity and all the possibility, that I can do it or not, that’s a different matter. 8:03 No one else can do it for me. That is true. You cannot hire anybody to meditate for you. I know we could hier a bunch of monks to meditate for us. That’s not going to work. Though Milarepa said, “The person who meditates up in the mountains and the benefit who created food from the town, will have great omens (honor) to become enlightened together. 8:44 That is great omens. It is not a guarantee. It may work, if they are lucky enough. Or it may not work even if very lucky. So, that’s that 9:03

9:03 Not really makes sure that an individual can be free of all the pains that we don’t want, mental, physical, emotional. If we can make it sure that we are not entertaining our negative emotions. I am talking about the bare bones, bottom-line. 9:34 It is very bare bones. Otherwise, normally, I sort of any traditional old religion, they have one layer after another layer after another layer out. So, by the time when you get to the bottom-line, so you have lost what you are talking about it. 9:55 That happens very often. So, it is better to talk about the bare bones. 10:05

10:05 So that is how we are. Whatever the life we have, without that, whatever we’re experiencing, is our own deeds. And the way and how we created this is through our karma. We call it karma. That is another layer we’re talking about it. And if we don’t talk about the karma at all you think it’s a little strange. 10:35 Every Buddhist talk about it and this guy doesn’t talk about karma, so what the matter with that guy? 10:46

10:46 Actually what is really karma, it is the deeds that we did, mental, physical deeds. People may think that mind does not produce karma. But mind does produce a lot of karma. Even if you don’t do anything, you keep on thinking that and meditating and visualizing, I am going to do this, I am going to do that and so, then what? Right, I am going to sit there and I (think) I am going to kill this person. I am going to cut his nose, cut his ear or whatever, if you keep on visualizing and meditating that, you will also create negative karma at once. 11:37 Likewise, you do the positive things, you do create positive karma. Otherwise, why should we practice. People do sadhanas’. People do meditative deities. People do mandalas. All of them are supposed to be creating positive karma and the way and how you to it, that’s the way it is. 12:04

12:04 When that works, positive works, negative works. It’s exactly the same thing. Though you did not kill a single human being, if you keep on visualizing and thinking I am going to kill it, so you are going to have some kind of killing karma. It may not be complete killing karma, though you did not kill anybody, but you are going to have some kind of killing karma. That’s how the mental activity works. What we call it, fantasy, right, or imaginations and all of them have an effect on the individual. All of them have karma. That’s true. Otherwise, that our practice at this moment, what we do about it is almost on the imaginative level, and that’s supposed to create positive karma. It does, but something with negative emotions imagination, equally creates negative karma. There is nothing different in there. 13:38

13:38 So that is what Nagarjuna meant by I am my own protector. That’s its only me that makes a difference to me, nobody else. That is the basic foundational discovery of Buddha, how we function in our life. That is spiritual. That is Dharma. And that is Buddhism. That is how we help ourselves. And that is how we harm ourselves as well. So, the bottom line comes down to this one. I am going into my head, I am not pointing to the brain, I am pointing to the thing called mind. It is the mind that makes the total difference in everything. This is the foundation. This is mind. 15:13

15:13 I am not a follower of mind alone school. But it is the mind that makes a tremendous difference. So, whatever we wanted to do and undo, the first what we have to do is deal with our mind. Both actions of our body or sound, it actually follows the mind. If there is no mind of whatever we want to do, there will be no bodily action, no action by body or sound (speech) because the mind that goes through and who does everything, right. 16:19 Whatever we do, even if we get up and walk, whether we put our right foot or left foot, the mind functions first and the body follows. That’s why the mind is more important than body, at least for our deeds. A lot of things that we think to do without thinking that part is automatic there. We don’t do anything without thinking unless you are crazy. If you are crazy, you’re crazy. The crazies also think about it. They think it’s too fast or thoughts are not in order and thoughts are upside down, so that’s why you call them crazy. Right? So even crazy thoughts are there, whatever the act they had the thought. 17:25

17:25 So, naturally me, maybe a couple of screws loose, I am not crazy. So definitely I have a problem. And so the place for us to function, to prevent, or correct is the thought level. I am not making a big distinction between mind and thought, though there is. It became confusing. So, to avoid confusion, it becomes confused, so to avoid confusion I will bring them together mind and thought. The picture that we get, right now, of our mind, is the thought. We don’t get anything beyond thought. The thing called mind. Though there is. The picture that we can only get right now is thought. 18:36

18:36 So, all the physical actions that we take follows thought. So, the place where we work in on thought on the mind. So, when the mind is, which is meeting all our actions, is under the influence of negative emotions, so then we get negative actions, which creates negative karma, which creates suffering. So, when you change that negative emotion in positive emotions or at least to the neutral level, then the thoughts create the negative actions stops the automatic creation of suffering. I think the bottom line of having ourselves or practice of Buddhism or Dharma or whatever you may call it, is alive there. Nothing beyond that. Nothing more than thoughts than that. Can you see it? Are you with me? 20:07

20:07 It is really true. No matter whatever you do, there is a whole practice (?), sitting, flying, whatever you do, it’s there. Daily mantras, whatever you do, it’s there. This is really the key. Just don’t have confusion on that, unless you think or you knew it, suffering and joy are creation of a third or second person. Then what you do it totally different. You go out and back and whatever you have to do with that person. I may have suffering. I may have joy and deal with that person, then you don’t have to deal with yourself at all. But Buddhas experience doesn’t say that, there. Buddha’s experience shows that it is me, not him or her. It is me. And that is thing I have to deal with myself. And the way I have to correct myself, remember I always say the word Dharma in Tibetan, really means correct. Correcting our negative emotions into a positive. That is the change where we have to deal with. And that change makes total difference. 22:34

22:34 Where is our suffering coming from? Where is our emotional pains coming from? Where is the thing called Hell Realm, who created, where is it coming from? Who created this burning ground? Who created this cold slab of ice? We talk about it. Nobody else except the people in there. It is their creation. Who created the United States, where we are now, it is us, the people of the United States? 23:40 Nobody else. It is our deeds. It is our karma. It is our world. It is our land. Likewise, everything after. So, this is the key. 24:20

24:20 When I said, the Country of the United States, you probably think, is liberation something you can do collectively? Yes, and no. Collectively, yes, you can do to a certain extent. And that is why we have a Sangha community. The reasons why Sangha together it is that collectively, we can make a difference. And that’s why Sangha is together. But again, the true liberation is in the individualized thing, not collected. Individuated because my negative emotions affect me very strongly, though I will definitely affect my friends and others, either my positiveness or my negativeness. This will definitely affect my family, my friends, and my circle. Those are the affect. However, it is me, that I have to do with it. 25:47

25:47 So the whole practice, whole purification, all the accumulation of the negative is because of that reason. So having said that, the question come to how do I deal, me, the one individual person, how do I deal with my negative emotions, such as attachment, anger, hatred. These are I call negative emotions. It is an emotion that creates a negative action, which brings suffering. So it negative emotion. So the bottom line, to me, whether you call it Dharma practice or spiritual practice, it is not something we all it, holy. But it is really, honestly dealing with our negative emotions. How do I deal with my anger? How do I handle it? How do I reduce my anger? How do I transfer my anger? How do I change my anger? The same thing with hatred, jealousy, attachment. 28:13

28:13 It looks harder to deal with anger. But honestly speaking, it is much harder to deal with attachment. It is much easier to deal with that. Anger is a visit, something visit (visible) there, as long as you don’t deny. If you keep on denying, then you can’t help it. A number of people will tell me, I am not angry, but. That but and that finger has a lot of (?) The point what you are making here, is that I am denying my anger. Whenever you see anybody who is doing that, you think, you acknowledge yourself that person is denying. That is not so important. But most important is when you are denying your own anger and you are raising your finger up to here, I am not angry, and you say I am not angry, but if you shut up before you get to that level, you are getting somewhere. 29:48

29:48 It is not so important whether the other person is denying or not denying, it is almost not your business. It is your business when it comes with you. The other person, whatever they are doing, unless we are a paid observer or a paid gadget or whatever, you know, unless you are that, that is not so much of our business. Our business is dealing with myself, not with him or her. When you can have that you are reducing the denial. And when there is no denial, then you can really see the anger visit (visible) and you don’t like it. It is a very toasty, spicy, hot, burning red. And when you don’t want to associate with yourself, so it is easier to handle, though a lot of people appreciate anger. A lot of people thing, yeah, I did right. I gave a piece of my mind and whatever, you know, it will do that. But really, true is that people do not want to really associate with that. It is a little too strong. 31:18

31:18 Attachment has a different story. People like it. People enjoy it. People think that it is good, picnic spot, in samsara. In a way, it is true. But on the other hand, it equally produces suffering, just like anger does, equally, even to some extent even more. Much more, even change everything ever whatever we are dealing (with) has to change. It’s natural. It will change. And when it changes, there you begin to realize the suffering of suffering. Not only a suffering, but suffering of suffering there, emotional and mental. And, then it may become physical, too. It is deeper, it is more painful than that of anger. That is attachment. 33:33

33:33 Actually, to be honest with you, to be very frank, anger could not hold individual for samsara as attachment does. Attachment is called the glue of samsara. It will stick you there. You know those little sugar, the put it out for the ants to catch or cockroaches, Roach Motel. So, attachment holds the individual. Anger will not. There is a separate part in the attachment. Anger doesn’t have it. It is harder for individual to deal with. Then the rest, jealousy and so forth are like all of them together, just like that. Actually, the attachment also brings anger. And I don’t know whether anger brings attachment or not. Attachment does bring anger because things don’t function the way I want. So, I like it the way I want to and it (?). 35:37 It is very common. 35:38

35:38 The root of both attachment and anger lies in ignorance. Both not knowing and wrong knowing that will become a little philosophical right now. A little bit to hot to deal with it. But actually, it is wrong knowing. The attachment thing, it is wonderful thing. In reality, it is not. It is Roach Motel. The roaches may be thinking it is wonderful thing to eat. So, that is wrong knowing. And also, life itself, if you look at everything, it is like a dream. Actually, it is a dream. What we experience at the wisdom state during the daytime, whatever we are functioning here, running here, trying to do this, try to talk this, try to get that done, try to push things through, during the daytime, whatever we do and during the night as we dream, whatever we’re trying to do. If you compare it, one thing is funny, though we knew it. Whatever we did in the awaken state, it is real. And whatever we do at the dream state it is a dream. But the pains that we take to get it done, the work that we put and the experience of the we create, all of them are almost the same. The only difference is your (?), we call it, not reality. We think, during the daytime what we call, this is reality. Fine, no problem. Then we die, we die and look back. Whatever we did in what we call reality, it is totally dream. It is dream. Nothing! Whatever we have achieved, this money, this name, all of that at the time when you look back is all dreams. Nothing else matters. 40:02

40:02 And we don’t know that. That is the ignorance of what I am talking about. (That is) The ignorance of not knowing and wrong knowing. That is the total source of our suffering, pain that we experience, in this life and future life are coming from there. Yes, this is true to a certain extent. But it is not that reality as much as we really make of. Perhaps we’re too serious things that what we do. Too serious, that we fight for all this. But it is part of dream. Loss is a dream. Gain is a dream. I don’t want to talk about Bush or Gore. It is really a dream. And we will realize it is a dream when you have gone one step beyond that look back, everything is a dream. So, all our melodrama that we show in our life is a dream. We’re dreaming. 42:39

42:39 When you realize that you may not so serious as we are now. We may lose a little bit of it, even we laugh, or even brake things (?). Anyway, I am not just telling you a story, but I’m sharing with you, that that was Buddha’s experience of life. Buddhism is nothing more than Buddha’s way of dealing with those contradictory (?) things we go through. 43:29

43:29 And that why to work with our own mind, we need something very solid. Our mind is extremely clever. And as a matter of fact, it’s brilliant. Our mind is brilliant. You know when we try to deal with that brilliant mind with weak methods, then you can imagine what happens. It won’t work. It won’t work. It all sort of becomes some kind of stupid thing. Mind is much more brilliant. So that why the spiritual path that we use, to work with that brilliant mind has to be very solid and wisdom oriented. Compassion in nature, otherwise you’ll (?) out. You can’t deal with it. It’s a brilliant mind with negative addictions. When you call it practice, to me, what we’re trying to approach our mind, totally trying to get rid of those negative addictions with understanding of the mind, giving understanding to the mind. It is only the mind can do. No one else can do it. Whatever you do, you meditate. You say prayers. You say mantras. Whatever you do, what you’re doing, you are dealing with your mind. You are giving suggestions to your mind and you are trying to change the addictions of the mind. That is the bottom line. 47:20

47:20 Wherever you look. Whatever dress you’re wearing, red, maroon, orange, blue, cackle, as where what, particular head, rainbow head, yellow head, red head, pink head, whatever you do is not going to make that much difference. But what is making difference is real has to do with the thought. And it has to be very solid, strong, steady and stable. If not, it backfires. It backfires. Especially when we are more educated. When you become much more educated and has (?) these things, not good ones, you’ll backfire for sure. That’s the reason why many of spiritual things in this country didn’t work very well. To so many people that’s a simple (or single) reason. 49:03

49:03 It is trying to deal with only (a narrow?) of the mind where you can only know you simply pray just to get today. Right? 49:27 We have to pray just to make it today. So, that’s okay to a certain level of mind. It is not okay for an educated person. It is not the fault of the tradition. It is the fault of the individual preachers unable to update, unable to go deeper inside. I am not criticizing anybody. I am just observing. So when we are educated, sophisticated, our spiritual practice has to be equally more sophisticated more than a simply praying just to get today, just to get by, whatever. 50:58

50:58 It is necessary we need to know why and where and how without which we cannot function. Even way before we talk about how, we need to see what our goal is. We need to know how we get there, without which we’ll be fooling ourselves. If you don’t have goals, you are simply sitting there for something to happen. You can sit there until the cow come home. Nothing will happen. You really need to know. So, when you get into spiritual practice, what you try to get it. What is it that you want to do? It is simple for us to say it: free of pain, free of suffering, afraid of negative emotions. 52:33

52:33 And the way and how to deal with it, my experience of sixty years, over sixty year, become an old man. One advantage is I can (?) take it. My experience of sixty years, I am not the best at what I presented as Odyssey to Freedom. Traditionally, it is called Lam Rim. It directly deals with our negative emotions. It directly makes a big difference in our life. It changes how we approach, and it gives good results. It’s extra sophisticated. I hope so, sophisticated enough. It’s not simple because our problems that we deal, is not simple. Our negative emotions are not so simple. If it is so simple, we can just do one little thing and correct it. But it won’t do it. It needs a very sophisticated method how to handle it. So that’s what we have been doing here. And we are in the level of, almost to the level of, step twenty (Face the Inevitability of Death). So up to thirteen, from one to thirteen and those of you have the Odyssey to Freedom, or the bookmark you have in your hand, you know. From one to thirteen it is almost like praying and more like purification, praying and the accumulation of merit. 55:23 From thirteen onwards, then the serious meditation, serious thinking, very serious analyzing, it becomes absolutely necessary. 55:42

55:42 I’m glad I was talking to (Michelle Laport) and she said we never teaching what we do here in Jewel Heart and she came on the subject and she found it very useful, right. It is not only a great (?) tool, but it will make a big impact on the people and it will establish the spiritual steps within the individual. And from that way, we will be able to judge, not other person, but individuals what level of spiritual level that person it. It will provide a point of reference. Otherwise, right not the spiritual development, when we throw this thing in the United States, what really happen is that there is no point of reference at all. So, without a point of reference, we have no way of measuring where and at what level the individual is, how is the individual progressing, or going up or going down or what’s happening. 57:47

57:47 The spiritual path does not guarantee everything is going up any of them. But when you have that, when you do the meditation and then you gain experience in that, then you begin to have a point of reference where you are and what’s happening with you. And that point of reference, you will really be able to say what level that person is now and where you were three years ago. And how did you get over here. All of them will discover this will be great point of reference. Not only steps, but a point of reference, where you can feel yourself, not only you can feel it, but you can also confirm for yourself what level where you are. 58:51

58:51 Otherwise, it is without any point of reference. Whatever it is, the traditional teachers will tell us, it is almost you are sinking into water. You think you are safe swimming, but the reality is you have been carried far away by the currents, very far away. You’re still moving, you have not yet sunk, you still continue swimming. The next step will be suck under (under suck). So it is so important to have a point of reference where you are. This provides a point of reference (meaning the sixty-four steps). 59:27

59:27 Not only will this provide a point of reference, this will lead to the enlighten level because if you looking this steps, they really shift you from one to another and where you get it is the Buddha level. If you look at (step) sixty-four or something, Enjoy the Freedom of Ultimate Union, which is the Buddha level. So this thing sort of leads you, not only a point of reference but it leads you too. So that’s what I am trying to say, something solid is necessary. It is almost Chogyam Trungpa Rinpoche (?) use to compare that with warriors and war and all that. And sometimes I thought that it was a little strange, when I first came in America, I thought it was a little strange what he did (My note: Shambhala, The Sacred Path of the Warrior). 61:45 But I know him and he’s a great guy. But I thought a little strange. But when I know about American emotions and every step that he created is much more sense. And I also discovered many of them, which he already discovered. I had to rediscover every day, which really makes a lot of sense. 62:22

62:22 It is a warfare. It is a warfare between negative emotions and the positive emotions. Being normal American language, it is the war between the Dark Side and Light Side, talking about Star Wars. It is a war between the Dark Side and the Light Side. At what is at stake is me, the individual human beings. All of us is a stake there. The fight is between the Dark Side and Light Side. And where it is fighting is within our own mind. 63:09 The ground where we are fighting is within our own mind. And what it is going to take over is ourselves. That’s what it is. 63:25

63:25 That is why I tried to establish earlier where the suffering is coming from, who created it the pain. What happened? That’s where I begin. I am the one. I am responsible and the way I have to do stuck up (?) against my negative emotional addictions. That’s what you are fighting. It is so important that we don’t give up. It is so important that we don’t get lost. And as long as you, notice you are a little better here and there, but if you give up, that’s the end of it. And if you don’t give up, so you fall down three hundred times and get up three hundred times. So, that’s how we make it. How? That’s the steps that I have introduced - the sixty-four. Right? There are sixty-four steps there. So that is how. So each point when I taught and you read the book, it’s okay. That is not listening to me. It is not that you are working with it. Reading book, you are not working with it. The message you get out of that book (that’s not a book) and that information and meditate on that by yourself, analyze that and draw conclusions and focus and concentrate and that is your working with your (?). Reading is information. Listening is information. Information alone won’t work. It has to move to; information has to become experiential. You have to experience. You don’t have to experience if you focus on that, if you meditate about that. When you meditate on that and you gain experience, and this very experience is called, holistic spiritual development. That is how the spiritual path works as far as my know from my sixty years of experience. Really, that’s what it is. 67:05 It provides you a point of reference. It will provide you a perfect way and it will lead you to the enlightenment. 67:20

67:20 I sort of talked around and didn’t talk much about today’s main subject, which is number twenty, Facing the Inevitability of Death. Yeah, so today happens to be the meditation on death. So, it’s not meditation and I what I do here is give you the material for you to meditate. I will not tell you sit down and think. That is during the meditation class we do. But meditation is actually expected that you do it by yourself within your own four walls. It is not that you have to do it in public. 68:24

68:24 And over here I am giving you the material for the pleasure of meditation. It’s a lot of material, I give you. So even that you have to understand what it is. You have to understand that it is certain that I am going to see it one day. There is nothing you can skip or avoid. You also have to understand my life cannot go on and borrowing additional length. You cannot go on doing that. It is (?) on that. It decreases all the time. It doesn’t increase. And then on top of that we have to add one point. What helps me at that time. These are the points we have to cover and this number twenty. 69:55

69:55 You have the reading, I have given you here. But however, today is the last meeting in the year 2000. I don’t want to end it on this death business. So that’s why I close with this general thing in here. But you cannot avoid. You cannot avoid. Sooner or later we all decease and that time what we need and what we can carry with us, the real true insurance policy that can help ourselves at that time, is our spiritual development. That’s what mean in it, and that is meaning of our, when we can do that, we have some meaning in our life. Otherwise, it is all dream at that time. It’s all yesterday. Today if you look, whether it’s about the daytime, yesterday with date or nighttime in dream with what we did, it is almost the same. It is only what the memories hold. Now, of course VCRs we hold, too. Otherwise, it is only the VCRs and videos only stuff it holds, otherwise it’s memory. And our life, at the end of the life, is all goes in that. Then, it is called wasted. And the end of that, if we have something soldi to carry with us, then it’s meaningful. It has served a purpose. And that’s in our own hand right now. No one else can do this, except ourselves. [Rimpoche talks about the Winter Retreat] 73:32

73:32 And as I say the subject in Lama Chopa. It is so important, this Lama Chopa. As I told you last week when I did the Chittadugrouping (?) it sort of like the doctor’s drug of choice. For me the drug of choice is Lama Chopa. It is so important. It is so solid and it has everything in there. It has total Odyssey to Freedom in it. It has the total accumulation of merit in that. 74:39. As I say [repeats from 73:32]. 75:44 It has total purification in that. It has total love and compassion in that. It has total wisdom in that, and it even has a deity practice, if you want to on top of that, and Vajrayana and a Mahamundra and whatever you want is all in there. It is really, truly, a drug of choice. And this is the third time, I am doing Lama Chopa. So hopefully I try to present points that I am unable to present for the last two teachings. We don’t have the time. During olden Tibet, we have a Lama Chopa teaching, it is every day from midday to about 6:00 PM and it goes about two months every day. So, nowadays, this time we say we have a great time, we have ten days. Can you imagine so much compare it that with two months plus every day. 77:18 So we are trying to do our best. And also quite a number of material is available of the previous teaching transcripts available. 77:29 There is a commentary by the Dalai Lama. There is a commentary by (?) by________. A lot of good ones. So a lot of material also we can use it. I guess that’s that. I would like to wish everybody a good holiday. 78:06 [Further announcement]

79:23 Question: I understand the issue of karma and afterlife and moving from life to life but are there things in a smaller realm of meaning, that are just meaningful within just this life that don’t go from life to life. For example, does love go from life to life. 79:52

79:52 Rimpoche, what do you mean by love? [Audience: Ultimate love and compassion] You know I have alrady designed at you a good samsara picnic spot. So, when you say love, love, which one?

80:21 Audience: So then what is it that, So I said that the meaningful ones are carried on forever. So how do we discern those? 80:30

80:30 Rimpoche: Well, the point is, as I said, when you are gone, it was yesterday. So, you have to look within yourself what the natural dream. And if there is something that left with you, then it is meaningful. Something left with you, is not only, you thought it left with you, but something useful, helpful, something that you can carry. And that is meaningful and when that is gone like any other dream that I had the other day or every day, it’s meaningless. That’s where draw my line. I don’t know who else do or whatever. People can do anything that they want to, that’s where I draw my line. If it is like a dream that I had last night and nothing else, then it is poof. And if there is something solid, I can cash it, then it is meaningful. Not necessarily green dollars. Okay, I am just wishing everybody happy holiday and also Happy New Year. I am looking forward for a spiritually prosperous good year (Then 9/11 recasts everything).

Administrative talk and Migstema