I don't know. I don't know. Jai Simha says actually if it creates some kind of confusion in your mind when you're reciting it in English, 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. Because 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 in Tibetan or Sanskrit, or whatever. Well, I mean, I have a tendency, there's a few things that I mean, but then my mind gets too involved, and I understand that. But, I just have a feeling that there is a deep reason why there are these 20 praises, it just has a meaning. And so, I'm just wondering if there's a way

[01:03]

Maybe in 20 years. I don't count the years. You know, when I was young, I didn't know how to read. When I was young, I didn't know how to speak Yoruba. [...] I didn't know I'm going to tell you a story. I'm going to tell you a story. I'm going to tell you a story. 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.

[02:15]

And the second 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 great 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, Thadanatha's commentaries. She's saying maybe someone has translated or you could find someone to translate it. 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? Is there some kind of 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 might pause Or I could imagine myself as Tara, or I could recite the mantra of emptiness, or just be polite.

[03:24]

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. But I need to get through it. When I was a kid, I used to go to school. When I went to school, my mom used to cook for me. My mom used to cook for me. She [...] used to cook for me. You know, when I was young, I didn't know how to read. [...] I am from Samarkand.

[04:27]

I am from Samarkand. [...] I don't know what happened to me. I don't [...] know what to say. I don't know what to say. I don't know what to say. I don't know if it's true or not.

[05:30]

I don't know if it's true or not. [...] This is what I'm saying, actually, that time, I mean it's hard to do everything at once, but maybe actually that time what you 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 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 gain or 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.

[06:38]

Otherwise it's difficult that time, because you definitely have to listen. and not really sleep. And I'm really wondering because I'd really like to be able to sleep less and do more prayers and more pujas and stuff. But I'm wondering, when I don't have enough sleep, what I experience is I feel physically very uncomfortable. And it seems to kind of build up until I get sick or something. 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 and how do I kind of state of mind so that I can have less sleep and still be able to function?

[07:52]

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. And so she dealt with that obviously somehow. So I'm thinking that my state of mind was different somehow, that being physically tired Or if it's just a habit that I have to be pushed to try to make it better or something. What do you think? I don't know. I don't know. You know, when I was in Berklee College, I was in the same class with Momola. Momola, you were in the same class as I was. You were in the same class as I was. Momola, you were in the same class as I was. Momola, you were in the same class as I was. You [...] were in the same class When I was young, I used to go to school to learn how to read and write.

[08:52]

When I grew up, I learned how to read and write. [...] Are you able to get up early? 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. Do you stay up late at night? Yeah, by the time I get my work done, it's like, you know, at least midnight or something. What is the meaning of your name?

[10:17]

What is the meaning of your name? [...] Some of the time some of the time some of [...] the time He was sleeping. He was sleeping. 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.

[11:30]

So actually she said, put away those thoughts right now. because actually it's just going to create physical and mental tiredness and it'll create problems for you at this time. But she said actually when your work gets less, you know, and you feel like that 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's less busy, do that.

[12:33]

She said if your mind's really busy, if your body's 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. Is there a best time of day that's associated with Tara or a best time of year and a best direction to face? What do you do for a living? I work as a housewife. I make kebab. I work as a housewife. I work as a housewife. I make kebab. [...] So, when I was young, my father was a monk. He was a monk. He was a monk.

[13:34]

He was a monk. [...] 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.

[14:37]

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. 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 gaining, 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. And direction... Is the new moon day one or day zero? Excuse me? Is the new moon cycle day one or day zero? The new moon cycle. What is it? What is it? It's a tomb. The dark of the moon is zero? The first day?

[15:38]

Actually, no. 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. 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 paths and women's paths would be different or should be different.

[16:38]

Actually, 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 towards their own spiritual realization. I don't know. [...] That's right. But, when you were young, you didn't know how to write. You didn't know how to read. You didn't know how to write. So, when you were young, you didn't know how to write. So, when you were young, you didn't know how to read. You didn't know how to write. When I was young... When I was young, I didn't know how to read.

[17:46]

I didn't know how to write. I don't know. [...] Uh-huh. He said, uh-huh.

[18:46]

Thank you very much. Jetsuma said, actually, from the point of view of Vajrayana practice, like practicing asatana meditation, she said there's actually no difference between a male and a female, because actually in asatana meditation, when you, after preliminary part, actually you recite the mantra of emptiness, like, om shvanayatha jnana-vajraso bhava-apmako 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. 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. It's 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.

[20:14]

It's 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 last lifetime, previous lifetime you're 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, the essence of mind. So from that point of view, actually, there is no distinction to make in practice, that one is better for a man or one is better for a woman.

[21:17]

Tetsuma 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. More, you know, 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. 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, in Buddhism you do prostrations, you know, it's kind of been set up that way.

[22:23]

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 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. Does that make a difference if you are working on that stuff or you're not working on that stuff? I am from Katahalan. I live in Tonton. I live in Zobi. [...]

[23:24]

I live in Zobi. [...] I I don't know. I don't [...] know. She's asking if I have feelings or not. Because you said men didn't have feelings, you wanted to know. That's why it's called Nyamling Mandra.

[24:39]

Why? Because it's a spiritual practice. In Nyamling Mandra, there is a saying that if you want to be a good person, you have to be a good person. If you want to be a bad person, you have to be a bad person. But if you want to be a good person, you have to be a good person. If you want to be a good person, you have to be a good person. I don't know if it's true or not, but when I was young, I used to go to school. I used to go to school to study. [...] I used Mr. Momos? Yes, I am Mr. Momos. When I was a child, my mother used to take me to school. She used to take me to school. She used to take me to school. She used to take me to school.

[25:40]

She used to take me to school. [...] She used to When I was young, I didn't know what to do. [...] I didn't Thank you. Thank you. Thank you. Basically she said, actually what you're talking about is a worldly view and it's not a dharmic view.

[26:48]

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 societal views or whatever. And 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 or we should practice. 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 would disturb her blood pressure or whatever, and she would immediately get headaches and would really become sick. So she never got up, and her husband every time got up and dealt with the kids. She couldn't do it. And he did it, actually. He did it in a very motherly way also. 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, that the role is reversed.

[27:53]

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 a 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, there are some, some of the Nyingma Lamas 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 the point of view of practicing, really there is no distinction and nothing should be done differently. I have a twofold question. The first part is, what is the difference between feelings and emotions? And then to take that a little step further, when emotions arise,

[28:57]

during the day, let's say, if you have an emotion of sadness or a feeling of being hurt, or something like that, and what is a quick remedy to deal with that? Because I understand intellectually, it's a projection of the mind, but when it happens, how can I remedy what's going on to realize this is a reflection of the mind on an emotional state instead of an intellectual state? Why do you have so many emotions? [...] It's like a drum. It's an emotion. It's like a drum. It's an emotion. It's like a drum. It's an emotion. [...]

[29:58]

It's an emotion. [...] It If you want to learn a language, you have to be able to speak it. [...] So, what is the meaning of this? This is written in Rikpa. Rikpa is written in Rikpa. Rikpa is [...] written in Rikpa.

[31:00]

Rikpa is written in Rikpa. [...] Rikpa is written in R But if you don't want to do it, you can't do it. If [...] you don't want to do it, you can't do it. This one was 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.

[32:14]

So 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, so that 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 feel, 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.

[33:28]

And if you're able to do that, it's great. That'll be a way of benefiting that. But if you see someone suffering, I mean, you see someone who's homeless or very poor or is hungry, you can give them some money, you can give them some things, you know, 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, a thought of trying to take their suffering away from them, just in thought, in mind. And also when you have it yourself, to bring the other sufferings of others to yourself. So that will actually create a practice, a transformation that will be good. And what about the theory of emotion? Actually, in Tibetan, you know, there's just not a distinction. There just really isn't. I mean, 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, these kind of emotional states, but the word emotion per se, I just don't 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 of others, too.

[34:30]

Oh, because I was studying it in the Oman literature text. It came up, and then we had a two-hour discussion about trying to see the difference and what it was. That's what I was asking. Yeah. Jitsuma doesn't... I mean... Okay, that's good. I don't really see a big difference. So... Yes, but... In terms of looking at the 21 cars, is she then one of those, or what is the relation? Where are you from? I'm from Sanda Naki. [...]

[35:30]

Where are you from? I'm from Sanda Naki. [...] Where are you 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. I don't know. [...] Within the 21 Taras, there is a White Tara who has the benefit of bestowing long life. Really?

[36:44]

It's a lot of shit. Actually, there's others, there's even actually, in the 21, there's a yellow Tara, actually, it's 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... It's a different form. So, it's a completely different deity. I mean, it's not within those 21. Separate from the 21. Yeah, there are actually, there's many teachings of many other Lamas who had the visions of different forms of Tathagata and brought that into the world that are separate from the 21. So, actually the two traditions, one of Padmanabhati and the other of Nima Beba, their forms of the 21 Tathas is their own teaching, their own vision of that.

[37:56]

So they're different from the other ones also. What is your name? My name is Lame. [...] What is your name I don't know if it's big, small, big, small, big, [...] big

[39:04]

Do you have a question? I don't know. [...] Actually, there's two traditions, you know, the teaching that she gave yesterday was of Padma Atisha, and the forms of Atisha's teaching is the 21 Tathas are all the same, except for color, their feet are the same, each one holds her hand down, each one holds a vase in her hand like that.

[40:08]

So according to Atisha's teaching, they're absolutely the same in that form. The teaching of the 21 Tathas of Nima Beva, and they're 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 Vasa, I mean, they're just completely different. So it's according to which tradition they are, that they're different. 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, at that point you can do it. Okay. Maybe we'll make one last question here. Well, this is just kind of a technical question. We've been doing another form of the sadhana that I guess is a Kagyu form. I think the 21 praises are in that form.

[41:10]

How, 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. When you're counting the mantra, you're doing it in a different way. You're [...] doing it in a different way. I have a question for you. How did you come to the idea of making this film? When I was young, I used to go to the mountains to look for wild animals. There were a lot of wild animals. When I was young, I used to go to school to learn how to read and write. When I grew up, I learned how to read and write. When I grew up, I learned how to read and write.

[42:13]

When I grew up, I learned how to read and write. They learn how to make it. I don't know what to do. I don't know what to do. Then it's almost Nyamdusar Buddha. Nyamdusar, German. Yeah, it's almost saying actually basically really, you know, all the teachings come from the Buddha.

[43:15]

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, it may be Tara 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 that. But if it's a higher Tantra practice, it's better not to mix them, because the system was created slightly different. So it's probably the same then. So whichever one that you do, Je Tsongkhapa was saying, it doesn't matter.

[44:19]

And if you do another one, because the mantra is the same and it's the same tradition, that you just continue accumulating. Even the 21 verses, the Tara, they were written in India. They were never written, I mean, originally in India. So they are coming from the same source. So it's the same. So, Jetumbo would like to recite some prayers of dedication for this weekend. SON NAM DE YIN THAM CHE SIG PA YIN YIN TUNG DANG YIN PYE DANG NAM PHAP CHEN TE GYI KHA NAM CHEN PA LUNG DU WA YIN CHI PHEN PHA LENG DU WA DUNG PAR SHOK CHEN PA PA WE CHI DRAG CHEN PA THANG KUN DU SANG PHUR DE YANG DE CHEN YIN DE DRAG CHEN CHEN PHA LUNG DRAG ge wa di ta thang che rak du ngo wa du sum she pe je wa thang che du ngo wa gong la jo thang la wa di ta ge ge we to wa di ge je thang po je.

[45:21]

Rak du ngo wa je san su jung we jo wa so jo pa ge ru je du yong su gong we ne gong re du se je wa so jo pa so jo pa he den pa je du je gong ze pe je je wa do se den. PRAYING MANTRA PRAYING MANTRA Yawa Nyiwa Bande Sajave Tenpa Yure Neve Tashi Sho Tenpe Pakyur Lame Syape Tenze Kyipo Sada Yonlok Tenpe Jindang Nga Tancho Wai Tenpa Yure Neve Tashi Sho Lokya Tushen Tungya Tungwa Dantze Rinne Mende Gyepo Tungwa Tawa Tso Lange Watsun Wai Tashi Sajan Tanten Dalai Sho Thank you very much. Thank you very much.

[46:14]

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