I don't know. I don't know. I don't know. No, no, no. Jai Simha says, actually, it creates some kinds of confusion in your mind when you're reciting it in English. And she said, maybe it's better to recite it in Tibetan. And she's saying, actually, it was, I mean, when it was translated or when it was written, I mean, it was originally done in India, it was translated in Tibetan, there were direct correlations between the words. She says, unfortunately, in English, with translators, a lot of words don't really come out sometimes. And there may be some confusion. And also, a lot of times, some of these names are just used in Sanskrit names anyway. So it's the same thing as reciting it into their Sanskrit. Well, I mean, I have a tendency to pick things apart, and my mind gets a little bit too involved, and I understand that. I just have a feeling that there is a deeper reason why there is praise has a meaning.

[01:01]

And so I'm just wondering if there's a way to go deeper into it. Or if I should just be satisfied with just doing it. Maybe in 20 years, it'll come to be. So, when I was young, I didn't know how to read. When I was young, I didn't know how to write. When I was young, I didn't know how to write. So, when I was young, I didn't know how to write. So, when I was young, I didn't know how to write. This is it. This is how the Dumbadzom people lived. They lived in the village. They lived in the village. She's saying actually there's two different benefits that arise by reciting something. One is just the benefit arising through just the recitation of whatever the prayer or the verses are. And the second

[02:02]

benefit arises out of understanding what they are. However, both of them have great benefit. So, you know, at this point, if you can't really understand what's being said by a lot of those words, that even just by reciting it has very, very benefit, and it's fine to do that. So actually to understand it deeper, it's good actually to look at other commentaries, like, for example, Taranatha's commentary. She's saying maybe someone has translated, or you could find someone that translated, and then just to try to understand some more of those ideas that are presented in there. But she said basically you shouldn't worry because there is great benefit arising from it. Yeah. Yeah. Is there some little mechanism I could use in plotting situations? When you go to, you have to attend meetings or seminars, and the situation is kind of repetitious and monotonous. I could write a clear mind, I'd write a poem, or I could imagine myself as Tara, or I could recite the mantra of emptiness,

[03:22]

or just be polite or I'm not quite sure how to stay there and be with it and yet not with it because I don't really want to be with it. When I was young, I used to go to school. I used to go to school. When I went to school, I used to go to school. I used to go to school with my mom. [...] Yes, that's right. That's right. That's right. That's right. Yes, that's right.

[04:27]

That's right. That's right. Yes, that's right. When I was a child, I used to go to school. [...] I don't know what to do. I don't know what to [...] do. Yes.

[05:49]

You're saying actually that time, I mean, it's hard to do everything at once, but maybe actually that time you could do is because you have to be present, you know, aware of what's going on, that maybe that time in your mind that you can be reciting the mantra or even reciting the refuge prayers. And as you're reciting them in your mind, just also occasionally think about the people around you in the meeting and actually think that when you're reciting the prayer, the mantra of Tara, for example, that this will benefit them. that they'll be able to overcome their own obstacles or obscurations, that they'll be able to enter into the path of Dharma themselves, either at this time or in a future time. Or again, by reciting the refuge prayer in your mind, just thinking actually it's going to benefit the people around you, that they'll be able to enter into the Dharma practice, they'll be able to overcome sins and obscurations and find happiness too. So otherwise it's difficult at that time, because you definitely have to listen. Yeah.

[06:51]

I'm really wondering, because I'd really like to be able to sleep less and do more prayers, and more pooches and stuff. But I'm wondering, when I don't have sleep well experiences, I feel physically very uncomfortable. And it seems to kind of build up until I get sick or something. And also my mind emotionally gets very lack of patience. And so I'm wondering if I just need to like try to keep doing that and just sort of like try to get by on less sleep and spending that extra time doing more practice. If I should just sort of try to push through that. Or what really would help me to be able to in how the right kind of state of mind so that I can have a sleep and still be able to function. The right state of mind to... Well, it seems almost like maybe when she was talking about her aunt that her aunt's state of mind was such that she was able to do that and somehow physically, you know, it was okay for her.

[08:06]

And so she dealt with that obviously somehow. So I'm thinking that if my state of mind was different somehow, that being physically tired wouldn't make me feel so terrible. Or if it's just a habit that I have today, it pushed me more to try and make that better. Because I'm I don't know. I don't know. When I was a child, I used to go to school with my parents. [...] Are you able to get up early?

[09:18]

Well, usually what I've been doing is I don't push myself to wake up. I let myself wake up naturally because I've been working extremely hard for quite a number of years. So that's been my way of not being sick is to let myself wake up naturally. Do you stay up late at night? Yeah, by the time I get my work done, it's like, you know, at least midnight. so like a trip but you choose to never use and that's come young and they shared a chance when you met up again you're near it then you can run you like a the child on children about you choose it you never use in a can't did it they can't wish not rest at the share it's down there a mambo in the in the unit

[10:31]

When I was a child, I used to pray Ramadhan. [...] I am very happy to be able to speak with you today. Thank you. Yes, it is. It's been a long time. [...] That's all.

[11:38]

Just someone saying actually the more you think about trying to do something like that when you're not ready to do it it'll make you more tired. So actually she said put away those thoughts right now. Actually about even doing it because she's just going to create physical and mental tiredness and it'll create problems for you at these times. She said actually when your work gets less and you feel like your life is getting a little more stable or clear in that way then at that time And not now. She said, just really put it away for now. But at that time, then see actually if you could stay up a little later and do a practice. She said, do that like for a week and see how that runs. And then put that aside and then get up earlier every day and do that for a week. Then see how that feels to you physically and mentally. And you could just practice that for a little bit. And if that feels good in one of those places, then try to create a practice of doing that and go from there. So she said at a time when your mind is clearer or when your mind is less busy, do that. She said if your mind is really busy, if your body is really busy and your mind starts cranking out all these things, it's just going to make your body busier or make it tired and it won't benefit.

[12:43]

Is there a best time of day that's associated with Tara or a best time of year and a best direction to face? Okay. Do you know how long it will take for you to be able to do it? I will be able to do it in three months. [...] When I was a child, I used to go to school with my friends. I used to go [...] to school with my friends.

[13:47]

I used to go to school with my friends. [...] Basically, if you're a vegetarian, it doesn't matter when you do it. Any time is fine. Any time of the day. If you're not and you want to eat meat, then better do it in the morning. I'm just from that point of view. From the point of view of a month or in a year, basically there's not a real difference. However, in the lunar calendar, the 8th day and the 15th day are considered more special. The 8th day is considered special in the sense that it's a day which is more conducive for accumulating merit. And actually by accumulating merit, it makes the path much easier, because if you don't have merit, you don't have the conditions to practice, then there's a lot of misfortune that arises, or just a lot of obstacles to accomplishing the path. So by doing practices on the 8th, the 8th is considered a very special day to augment merit.

[14:52]

So by doing it on that day, it's good to increase your merit. On the 15th of the month, the 15th of the lunar month, is considered a day which is very special for overcoming obstacles and also for accomplishing enlightenment. This is called an enlightenment day. So by practicing on that day also, it increases your chances or it augments your practice towards getting towards the realization of enlightenment and overcoming obstacles. So those two days are a little more special in that sense, but basically every day is fine. Excuse me? No, it's zero. The mark of the moon is zero? On the first day? Yes, on the first day. Yeah.

[15:54]

Actually, no. Yeah, the black night, which actually in the lunar calendar would be the 30th day, is considered zero. And then the first sliver is the first. And also direction, it doesn't matter. Direction. Yeah. I wonder if she could talk about the enlightenment of men and the enlightenment of women and the path of men and the path of women. And if because of the nature of who women are and their strengths and weaknesses, as opposed to men and who they are and their strengths and weaknesses, if men's path and women's path would be different or should be different or... What was the first part about the difference between men and women? Well, by their nature. No, I mean the first part, the realization you said. Well, enlightenment or their path toward their own spiritual realization.

[16:56]

That's right. [...] When I was a child, I used to go to school with my mother. [...] Yes, that's right. Okay, she sits in it.

[18:47]

When I was a child, my mother used to call me by my name. [...] Yet someone said actually from the point of view of Vajrayana practice, like practicing a sadhana meditation, she said there's actually no difference between a male and a female, because actually in the sadhana meditation, when you, after preliminary part, actually you recite the mantra of emptiness, like OM SHINAYATA GYANNA VAJRA SABHABHA MAKO HAM. And then when you recite that mantra of emptiness, your meditation at that point is that everything, including your own physical body, your own mental or physical traits, all your physical reality or the five aggregates or whatever you have that constitutes a human being or constitutes yourself completely dissolves into a state of emptiness.

[19:53]

And that state of emptiness is really the true nature of mind. And if we examine the true nature of mind, it's not male or female. That's just something that's superimposed on top of that. So in reality, from the ultimate point of reality, there's no distinction between male and female at all. So when you're doing a sadhana practice, that is the basis for the practice, is from that state of emptiness that you arise, you create yourself as whatever. So since that's the basis for the practice, of the sadhana practice, then there can't be any difference, there can't be any distinction. I mean, our distinctions we have actually is being born as a man or a woman in this lifetime. She said possibly in the previous lifetime you were a man, and now you're born as a woman. And actually it's not your choice that you're a woman this time, you're a man last time, or what you're going to be in the future time, but due to your own karmic accumulation of karma and the defilements that you're thrown into this lifetime to be either a man or a woman. So that's something that you don't even have a choice over. But actually that you were a man in your last lifetime and a woman in this lifetime, the mind, the essence of mind that transferred or it's being superimposed on to gain a lifetime as a man or a woman, that doesn't have a distinction that I'm a man or I'm a woman.

[21:08]

The essence of mind. So from that point of view actually, you can't, there is no distinction to make in practice. that one is better for a man and one is better for a woman. Jetsunma was saying actually that she heard there are certain types of practice of process of completion practices dealing with the inner veins of the body and also different elements of the body that she heard that there are some different types of practices which were different but actually she never studied them and she can't really say anything about them. What about an irrelevant one? More like, we're mothers, we have to raise children. The men go out and they work in the world and they have to manifest this kind of energy or power. In society, men have a higher role and women have a lower role. A lot of religions are pretty much male dominated in the hierarchy and women haven't been allowed. to hold higher positions.

[22:10]

So, I mean, particularly, I mean, almost all religions, it seems very patriarchal in the way that the men have kind of set up, well, this is how you, you know, for Buddhism, you do prostrations, you know, it's kind of been set up that way. And in other religions, you know, various things women can't do because they supposedly can't attain. So that's kind of on a relative level. And maybe because Buddhism is more related to the absolute, it's not as applicable to Buddhism. But I'm just wondering more on a relative level. Like, women tend to be intuitive and go by their hearts and listen to their feelings and work with that stuff perhaps more than men do. And does that make a difference if you are working on that stuff or you're not working on that stuff? When I was a child, I used to go to Tontampi. I used to go to Zubi. I used to go to Zambuling. I used to go to Zubi. I used to go to Zambuling. I used to go to Zambuling.

[23:11]

When I was a child, I didn't know how to speak. [...] because of the society that we live in. That's why we don't have the opportunity to do it. That's why we don't have the opportunity to do it. She asked me if I had feelings or not. I said, no. Because you said men didn't have feelings. She wanted to know. uh... because of each other that's what i think it was you know then it goes that there is a some that it's copyrighted and you're going to have a bit of the motion detainee in a moment when the order of this

[24:37]

I had to go to the hospital. [...] When I was a child, I used to go to school with my parents. I was called Mr. Mumps. Mr. Mumps? Yes. When I was a child, I used to go to school with my parents. [...] I don't know. I don't know. I don't know. I don't know. I don't know. How are you?

[26:17]

Basically she said, actually what you're talking about is a worldly view. It's not a dharmic view. That when we're talking about the difference, distinctions between men and women doing certain things or acting in certain ways, really what we're talking about there are just worldly customs and worldly views, worldly societal views or whatever. And they don't, when we relate them to dharma, in actuality they don't relate. If we really practice dharma, there's no distinction between men and women. There's no distinction of how we have to practice, we should practice. That I mean she said there's a lot of men in this world also and a lot of women who reverse those roles. There are women who go out and do things. She said actually for her own personal life that when her children were younger and they would cry in the middle of the night They'd have to get up. She said if she has to get up herself or would have to get up in the middle of the night very quickly, it actually made her sick. Actually, it would disturb her blood pressure or whatever, and she would immediately get headaches and would really become sick. So she never got up. Her husband every time got up and dealt with the kids. It was the way it was. She couldn't do it. And he did it, actually. He did it in a very motherly way also.

[27:45]

And she said, actually, in Tibet, and also she's seen people here in the West, where, you know, sometimes the men will stay home and take care of the kids. Or, just in other words, the role is reversed. So, actually, it's just a worldly custom that's arising from. And if we're going to look at it from the point of view of practice, we should look from an equal point of view, that they aren't distinguished. He said actually in Tibetan Dharma or in Vajrayana it does talk about that there is a physical distinction between men and women with veins inside the body and the nature of the way the veins are placed in the body and how things move within them. But that's just a distinction of showing the physical reality of men and women. from this point of view of veins. And she says really she doesn't know a lot about it. She said you could ask some of the Mingalamas specialize in this idea of dealing with the veins of the body or movement of elements in the body. And she said you could ask them. But that's just from a point of view of a physical distinction. But from a point of view of practicing, really there is no distinction and nothing should be done differently. Yeah. I have a two-fold question.

[28:49]

The first part is, what is the difference between feelings and emotions? And then to take that a little bit further, when emotions arise during the day, let's say if you have an emotion of sadness or a feeling of being hurt or something like that, what is a quick remedy to deal with that? Because I understand intellectual, it's a projection of my mind, but when it happens, how can I remedy what's going on to realize this is a reflection of my mind? the emotional state instead of the intellectual state. Why do you have so many emotions? [...] No, I don't have any problems with that.

[29:53]

I don't have any problems with that. [...] If you don't know the language, you don't know the language. If you don't know the language, you don't know the language. If you don't know the language, you don't know the language. Yes, that's right. That's [...] right. and so how I get to put it I think I'm going to send to go into the teetotale me by shows now I'm going to send a way over the time I'll be sent to go over things over by Roya Roya shows and I did a lot on lunch you mother she and I should have to say I am I tell you I mean so so the wrong chain so I do don't you never tend to you know any patient ever last open and then it should be a lot and they said I'm not a chicken get looking at us and it do I ever tend on the

[31:37]

This is what I'm saying, actually. Basically, when an emotional state like that arises, you know, a state of suffering or happiness or whatever, whatever it could be arises, at that time the best thing, the best way to practice actually is what's called the giving and taking meditation. I said really that's the best thing to do, that if you feel suffering, if you feel really sad or you have a great suffering, really at that time you should think that I'm experiencing this suffering but also many other people in this world, many other living beings in this world also experience that same kind of suffering. So at that very moment, just think that this suffering that I have, make it an example for the sufferings that everyone else in the world is experiencing. The same kind of suffering. And then just think that whoever is suffering the same kind of suffering that I have at this very moment, may my suffering be the representative of all that.

[32:44]

You know, so they become free of that suffering. And just that one that you feel, it takes it away from everyone else and you experience it and then let go of that. And then also, if you experience a very high emotional state or a state of happiness, then at that time also, think actually that everyone else in this world really would like to have that same kind of happiness. So think actually that the happiness that you have, that you wish that everyone else also has it in the world, and you send it out to them. And she said, actually, by doing that, it's not going to make your suffering go away. It also won't make your happiness go away right away also. But actually what it does is that it plants a seed in your mind that it brings great benefit because your motivation for your actions from that time on start to take on a very pure form or they start to transform. And if you're able to do that, it's great. That'll be a way of benefiting that. If you see someone suffering, you see someone who's homeless or very poor or is hungry, you can give them some money, you can give them some things. It's a very minor thing, but you can't really extinguish their suffering at that point. So you can do that, but along with that it's very necessary to have that meditation, the thought of trying to kick their suffering away from them, just in thought, in mind.

[33:52]

And also when you have it yourself, to bring the other sufferings of others to yourself. That will actually create a practice, a transformation that will be good. And what about the feeling and emotion? Actually in Tibetan there's just not a distinction. There just really isn't. I don't know if there's a word in Tibetan for emotion. The only thing that I can think of, I mean I was just asking, is maybe like desire, hatred, ignorance, which are just classified as defilements or afflictions of the mind. It's kind of emotional states, but the word emotion per se, I still think it exists. You know, I mean, it's just, the word for feeling is pretty much the same. I mean, I've asked that to others, too. Oh, because I was studying it in that Mark Rutter text. It came up, and we had a two-hour discussion about trying to see the difference in what it was. That's what I was asking. Mm-hmm. Yeah, just someone doesn't... Okay, that's good. We don't really see a big difference. Okay. So, yeah. In terms of looking at the 21 tarot, is she then one of those, or what is the relation?

[34:58]

DR. Yes, it is. Yes, it is. What is the meaning of the name? What is the meaning of the name? Yes. [...] Actually, that form of Tara is really considered like the principal Tara of all. So really, she's not counted inside the 21. From her, she's the principal main deity, or main Tara, and from her emanate the other 21. And of those 21, the light Tara, who's more light and so on, is she one of the 21?

[36:07]

No, no, no. Actually within the 21 taras there is a white tara who has the benefit of bestowing long life. Very good. Thank you very much. Actually, there's others. There's even actually, in the 21, there's a yellow Tara, actually, for the purpose of long life in the 21. And actually, there's other Taras there to accomplish different activities, you know, such as peaceful activities or increasing or power activities. The form of the white Tara with the seven-eyed white Tara actually is not included within those 21. It's a separate... So it's a completely different deity.

[37:08]

I mean, it's not within those 21. red tar, the green milk, and so on. So they've got various different lineages of different colors that are separate from the 21. Right. Yes, there are actually. There are many teachings of many other lamas who had editions of different forms of Tathārā and brought that into the world that are separate from the twenty-one. Yes, there are different teachings of many other lamas who had editions of different forms of Tathārā and brought that into the world that are separate from the twenty-one. Yes, there are different teachings of many other lamas who had editions of different forms of Tathārā and brought that into the world that are separate from the twenty-one. So actually the two traditions, one of Padma Nathisha and the other of Nima Bhava, their forms of the 21 taras is their own teaching, their own vision of that.

[38:10]

So they're different from the other ones also. Yes. What do you do for a living? I work as a laborer. Do you work in the fields? No, I don't. I work in the fields. What do you do for a living? [...] I work in the fields. . Do you have a question? Yeah, I have a question about the painting of the Ten Spice, the new version of . Should we talk about the painting or show? 21 o'clock, so they're all staying in.

[39:22]

Does it say different flowers, colors, or different pastures? I don't know. [...] Actually, there are two traditions. The teaching that she gave yesterday was of Patan Atisha. And the forms of Atisha's teaching is the 21 Tadas are all the same, except for color. Their feet are the same. Each one holds their hand down. Each one holds a vase in her hand like that. So according to Atisha's teaching, They're absolutely the same in that form. The teaching of the 21 Tadas of Nima Beba, in there, actually, they're all different. Some actually have six arms, some have two arms, some have four arms, some are holding skulls, some are holding swords, some are holding the vase.

[40:23]

They're just completely different. So it's according to which tradition they are, the Deva difference. Yeah, so. I have a quick question. If we wanted to do the 21 praises within the puja that we've been practicing today, is that possible? And where should we recite them? Within the sadhana, it's not appropriate. But when you finish the sadhana immediately at that point, you could do it. Maybe we'll make one last question. Well, this is kind of a technical question. We've been doing another form of the sadhana, I guess it's a kagya form. I think 21 presidents are in that form, and we've been counting that form. So how does that relate as far as doing this one? Are they compatible? Would we continue our count, or would we start counting over again? Counting what? The mantra. Yes, that's right. We have a lot of people who want to go to school.

[41:54]

We have a lot of people who want to go to school. We have a lot of people who want to go to school. We have people who want to go to school. I don't know. I don't know. Yes, it is. It [...] is. When I was a child, I used to go to school with my mother. I used to go to school with my mother.

[42:54]

When I was a child, I used to go to school with my mother. Yeah, Jitsun was saying, actually, basically, really, you know, all the teachings come from the Buddha, so there's really no distinction. The distinctions arise, actually, when a lama has given a teaching because of the vision he or she has had, you know, when they're doing that practice that maybe taught her or whatever deity appeared to them, and gave them a teaching through their own vision. And then there was distinctions that arose because of that, but basically it's the same teaching, it's the same deity. So it's through their vision or through their accomplishment they got it. So basically all the teachings are really the same, so whatever you practice is fine. Especially in the lower tantras, like the Kriya Tantra or Charya Tantra, really there's very, very little distinction whatsoever. In the Anuttara Yoga Tantra there is a distinction at times, just in the method of practice. And Jetsun was saying that if the practice, the other one that you're doing, if it's also a lower tantra practice, it really doesn't matter which way you do them.

[44:02]

But if it's a higher tantra practice, it's better not to mix them because the system was created slightly different. It's from that form though. so it's probably it's probably the same so whichever one that you do just someone saying it doesn't matter and if you do another one you just because the mantra is the same and it's the same tradition that you just continue accumulating yeah even the prayer the 21 verses they were written in India they were never written I mean originally in India so they're coming from the same source so it's the same So, Jetsun would like to recite some prayers of dedication for this weekend. Satsang with Mooji Thank you very much.

[46:13]

Thank you very much.

[46:14]

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