and also great creation of what you've taught. And then I want to thank you, Pastor Mary, for bringing me to this place. I want to thank you for bringing me to this place. I want to thank you for bringing me to this place. I want to thank you for bringing me to this place. But the problem with doing a meditation practice, it's important to try to keep the mind pure and clear at that time. Basically, our minds are filled with very profound and certain thoughts. But the time of doing a meditation practice, really, we should try to set those aside and try to get a clear face in our mind to sit down and be able to create ourself in the form of the deity.

[01:04]

So when you do sit down at the time of meditation, then just try to let go of your ordinary daily thoughts and try to keep a pure mind at that time. So also, when you do the meditation, it's important that you create a good motivation for doing the meditation. And the proper motivation, the right motivation, really, is to think that you're not doing this for yourself, for the sake of yourself, but really you are doing it for the sake of all other different beings also. And what you should do is that no matter what meditation you're doing, whether you're create a visualization of yourself as Tara or as Avalokiteshvara or whatever deity that you are going to meditate upon, at that time, you should really think that you're doing this meditation, you're going to enter into this meditation for the sake of helping relieve the sufferings of all other living beings.

[02:21]

You're really going to bring them to a stage of freedom and liberation and enlightenment also. Yes. So also when you meditate you should try to pacify the mind, keep the mind in a state of clarity and the way then you should do this and just recognize in the mind that it starts to wander, to be distracted, that you should try to put that away on your various distractions and other types of thoughts that aren't really connected, that are connected with the meditation self, that you should recognize that you may be distracted and then just let go of those thoughts and bring your mind to a very clear, a very open and very pure space, and that within this open and pure space, the clear space of your own open mind, that you should perform this meditation.

[03:27]

So if you try to meditate and your mind is either feeling that it's too tight or too constricted, or also if it's too loose or if it's too... If you're too lazy, then you're not going to have a clear meditation. Your mind's going to go in various different directions, whether it be too lazy or whether it be if you're conflicted or restricted too much. So really, you should keep your mind in a kind of a people space where it's neither wandering off too much or kind of falling asleep or just being too lazy. But in this very clear space, then you should allow your mind to begin the meditation. So in order to do this, in order to bring your mind to the state of clarity, which is neither in neither extreme, then it's good to begin your meditation with a meditation on concentration.

[04:44]

To concentrate your mind, bring it into a form of concentration so that your mind gains this form of stability in order to do the meditation. And then he thought, we do the meditation So when you begin the meditation, the meditation begins by doing a repute prayer. In order to prepare, actually, there's two different forms of the refuge that can be done, whether it's an extensive or large form of the refuge, or there's an abbreviated or just a more simplified form of refuge. And here in this practice, it uses the more simplified form where everything is just collected together, or it's just one simple visualization instead of utilizing many forms.

[05:47]

It visualizes just in a very simple form or a single form. And this actually is given the name of the jewel uh, wreckage point, it's got a jaw, the jaw point of the wreckage. And then, all the men you know, have, uh, put so many, uh, you know, like, like, put over there, and, uh, put over there. Put [...] over there. So, In order to visualize the refuge shrine, the shrine in which we're going to do this meditation we're going to concentrate on, you need to think that in the sky in front of you, or in the space in front of you, that it's about, say, about four and a half feet.

[06:53]

Actually, it says three. And that's between your elbow and the top of your finger. So that's about a foot and a half or so. So three of those. so about four feet or something, four and a half feet, five feet out in front of you, that you should visualize an ocean. And it's not just an ocean like an ocean of water, but really it's an ocean of divine nectar, like nectar of the gods in a very pure, liquid form, and that this ocean is the grounds there, that you could visualize the basis of it. And on the edges of this ocean, you should think that there's many flowers and very beautiful trees. And inside the trees, there's birds singing with a very sweet voice. And then in the very center of this ocean, you could think that there was a very large lotus that rises out of it. And on top of this lotus section, which opens up, sitting tightly on top of this, is the Kyu-ju-tan-mungus.

[08:01]

And then seated upon this moon disc, you should think that the holy Tara appears, who really is the essence of your own teacher, whoever your teacher is. The essence of your teacher, but the form, the shape that you visualize is Tara herself. you wouldn't be doing it for me so for me so out of the true material for the assignment So when you take refuge, you take refuge in a triple gem, the Buddha, Dharma, and Sangha. And here what we're doing is visualizing Tara in a single form, representing these three aspects of refuge, so that her own physical body, the physical body of Tara that you see in the sky in front of you, seated there, is really the essence of the Empire Sangha. the followers of the Buddha, or the Buddha's teaching, that her speech, her voice, represents the Brahma teaching itself, and that her mind, the essence of her mind, represents all the Buddhas and other Jewish teachers. .

[09:26]

Then seated in front of this is yourself, yourself in your own form. On your right, you should visualize that your father is seated there, seated there. And on your left, that your mother is seated there. And then surrounding you and surrounding all you and your parents are all the living beings of the six realms of existence, no matter who they are. But you should visualize all of them to have the form of human beings, even though they are of their beings about the realms of existence. So all of you is a huge collection of living beings over there taking refuge together. In it, it will work. So maintaining that visualization, then you should recite the refuge prayer at that time.

[11:02]

Well, part of reciting the refuge prayer, just meaning that I take refuge in the Buddha's, I take refuge in the Dharma, and also I take refuge in the assembly. And whether you recite it in Tibetan or English, At the time of reciting that, think actually that you yourself are not reciting it alone, but instead that yourself and all these sentient beings that are surrounding you, all of you together in one voice are reciting these prayers. So when you're reciting the Rakhi prayer, then you should recite it as many times as you can. Recite it 3, 7, or 21 times. So whatever you can do, you should recite it at that time. After reciting the Rakti prayer as many times as you wish, then you should think that from the heart of Katara, in the sky in front of you, that from her heart, many light rays issue out and touch all the sentient beings who are surrounding you, excluding yourself, because they touch all the other sentient beings.

[12:38]

So without touching yourself, but just all the other living beings around you, it touches them to purify them purified all their obscurations. And by being purified and blessed by the Triple Gem here, that we should think that they all just disperse to different Buddha realms that they're established in a sphere of enlightenment. . And then through yourself now remaining alone, through your prayer, seeking the blessings of the refuge in the form of Prada, through praying of her, you should think that from the top of her head down and from the throne, the lotus throne she's sitting on upwards, it all dissolves into a green light until about the level of her heart, there's just a little green light remaining. Then you think of that globe of green light descends through down from the space in front of you and enters into your head and is absorbed into your body.

[13:57]

And then you think actually that when the light rays enter, this globe of light enters into you, it descends through your body and merges together with your own heart and your own mind. And by merging together, you should think that your own mind and the mind of Tara are completely merged together. And then just remain in that state of this unity and this union of yourself and Tara for another minute. Thank you very much. So having completed the refuge, then you should recite the creation of enlightenment thought, which here means that you're saying that I want to gain the stage of full and perfect enlightenment, but for the sake of all sentient beings. And in order to gain this stage, I'm going to practice this meditation practice of Tara. So you should think at this time, when you recite this prayer, that for the sake of all sentient beings, I must gain the stage of full and perfect enlightenment.

[15:04]

But in order to do that, I'm going to practice this meditation upon Tara. So, And having recited this creation of enlightenment thought three times, you should think at that point then that your body, which was just an ordinary body, when you were doing the refuge, you should have just thought of yourself just as an ordinary person, your own self. But having received the blessings of Tara through her dissolving into you, and also through reciting the creation of enlightenment thought, that at this point, instantaneously and spontaneously, your body is just transformed into the form of Tara, yourself. And that you should think yourself in the form of Rinne Tata, then, that you should think that within your own part is a small moon that's going on top of this moon that's

[16:17]

is a letter tongue, a green letter tongue. And from this letter tongue, light rays issue out to invoke in all their natural places, places where all the enlightened beings actually reside. It means like, for example, in the Buddha realm, where all the other Buddha realms in the ten directions, the and all the Buddhas and Bodhisattvas now come or invoke, or they're asked to come into the sky in front of you due to that light ray issuing out from your heart. And then when you think that in this kind of thing, you're surrounded by all these Buddhas and Bodhisattvas, come to that place, then first you offer prostrations to them. And then putting your hands together, your forehead, you recite . You just recite the verse or the and then holding your hands together at your heart, you recite .

[17:43]

Okay. And then, you know, we talk about it, you know, as I mean, as I was talking to you, you know, you're a chipper boy. This is, you know, I'm a lawyer, you know, I'm a chipper. [...] So, what?

[18:51]

So what happens here, and first you make this prostration by holding your hands together and reciting those two verses. And after making prostrations in this way of offering prostrations, next is to offer, to make offerings, actually physical offerings to them, to the Tathārā and the Bodhisattvas. In order to do this, you should think that yourself, in the form of Tathārā, from your heart, many small offering goddesses issue forth. And as these goddesses issue forth, they make different offerings So with the verse, it says, And then it says, So with each of these, actually, you think that when you're offering argum, argum represents water offering, actually, a drinking, water drinking form, so that the goddesses that you pour can offer water to cool their bodies, so you can quench it first.

[20:20]

Next, you offer potium, which is also another water offering, but it's a water offering to cleanse their feet, to wash their feet, to wash their body, in other words. After that is to offer flowers. means to offer flowers to them. So it means actually the goddesses come forth and present flowers to them. And then next is is to offer incense, which means actually to satisfy the smell or the odors. Next after that is a loke, which represents lamps. So the goddesses they should pour holding lamps. So it's an offering for the eye. One is like an offering for the nose, one for the eye, one for the ears, for the mouth, like this. After offering incense and alope lamps, next is to offer gende, which means to offer perfume or scents, soap and water. And after that is offering of nuwede, which represents a food offering, meaning the food offering to their mouth. And then finally, to offer music, or shabda, means offering of music for their ears.

[21:22]

And so what you're doing then is thinking that all these very small, countless goddesses that you pour, holding all these different types of offerings, and they come up, they present them to Tara and all the Buddhas and Bodhisattvas. And having offered, made all these offerings, then you should think all the goddesses return and are reabsorbed into your heart. That, with shabda, was how I found it. In the So after making offerings to this shrine in front of you, next you should recite what is known as the seven-fold prayer.

[23:19]

And the seven-fold prayer here means that for yourself and all sentient beings, all the sins and obscurations and impurities that you've accumulated, not just in this life, but in every lifetime you've had since the beginning of this lifetime, so all the previous lives that you've experienced, and during all those times, whatever sins and negative experiences non-virtuous deeds you've done at this time that you would like to purify and cleanse those. So in order to do that, you recite the seven-fold prayer. And it starts off, it says, in the three jewels I take my refuge and make confession of all harmful actions individually. So this time you're just thinking of all the impure deeds that you've done, and if you could think of them individually or collectively, and you just think, whatever I've done in the past at this time with very great regret and with a great feeling that I confess to these, I make these known, I lay these bare in front of the triple gem. And then also it says, I rejoice in all the virtuous activity of all beings. So it means no matter what virtue or what good deed has been done, whether by yourself or anyone else in this world, whatever good deeds have been done, it pleases you.

[24:27]

It brings you happiness that others also are performing virtuous deeds. So you rejoice in the deeds of others. And then it says, I hold in mind the enlightenment of all the Buddhas, which means that no matter what you're doing, whether you're sitting in one place, staying in a house, or you're walking around, whatever activity you're doing, if you're working or not working, whatever you're doing, any time of the day, that always you try to keep in mind the Buddhas and the Bodhisattvas. Try to keep in mind all the enlightened beings so that you hold them near to you. And then it says, I take refuge in the Buddha Dharma and the excellent... Sangha until I reach enlightenment. So here, again, you're reciting the refuge prayer or the verse of refuge, meaning that to the Buddha, the enlightened one, his teaching, which comprises all of what he taught, and also the excellent Sangha, or those who follow, who properly follow the Buddha's teaching, to all those, to that triple gem, I take refuge. And I take refuge not at just this time, but I take refuge from this time until I myself gain the stage of full, perfect enlightenment.

[25:28]

And the concluding part of that verse, it says, in order to achieve my own and others' aims, I generate the bodhicitta. So here it means that in order to gain the stage of full and perfect enlightenment, I'm not doing this for myself alone, but I'm doing this, I'm creating the stage of enlightenment for the sake of all other living beings. So at this time, you generate or you create the thought of enlightenment. For the sake of all living beings, I am going to gain the stage of full and perfect enlightenment. And then having generated that bodhicitta, or having thought that I am doing this for the sake of all living beings, then it says, I invite all beings as my guests. And this means actually that once you've created this thought, I mean, it's a thought that you're going to bring happiness to others, that you're going to bring them out of their suffering, limited sphere, you're going to bring them to a stage of liberation and freedom that they're really pleased with you. And having them pleased with you, it's just like you're inviting them as your guests. I mean, if you bring someone to your house, whatever, you invite them as a guest, then you give them something that would really please them. So here, the highest pleasure that you can give sentient beings

[27:17]

is the gift of liberation, is the gift of enlightenment. So it says that having generated bodhicitta, I invite all beings as my guest, my guest to liberation. And then it says... So then after reciting this verse of creating the enlightened thought, it says next in the prayer, it says, I practice the absolute pleasing conduct of the enlightened. So meaning, actually, once you've created this thought, it's not enough just to create the thought, but actually you have to put this into practice. So that's why it says, I practice the absolute pleasing conduct of the enlightened. meaning that now I promise to help all sentient beings to gain the stage of enlightenment. Now I must do those deeds that will bring them to that stage. And then finally, it says, and dedicate the merit so all things may achieve enlightenment, so that the merit arising from the seven-fold prayer, whatever merit you gain, you don't keep it for yourself, but again, that you're working and dedicating it for the sake of others.

[28:27]

Let's talk about this. So that prayer, what's called the Seven-Bowl Prayer, you should recite three times. . After that, there's a verse to recycle, which is one of the cultivation of the poor immeasurable, so the poor limitless meditation. And here it begins with, may all sentient beings have happiness in the clouds of happiness. So here again, you're just creating a thought that you really wish to have, not just yourself, but all sentient beings should have this thought. feeling and this perception of happiness, they should be with happiness. And not only do you want them to be with happiness, but also you want them to be with the cause of happiness. You want them to produce whatever actions that are going to create happiness for them.

[29:30]

And the next line says, may they be free of sorrow and the cause of sorrow. So here it means that just as you wish to be free of suffering, of sorrow, just as you don't want to have any kind of sorrow in your life, also other living beings as well also wish to be free of suffering and sorrow. So at this time you make a wish that not only yourself, but we wish that all sentient beings should be free of suffering and sorrow. And not only do you wish them to be free of sorrow, but also even the cause of sorrow. And here, the cause of sorrow means that the cause or the conditions that create suffering or sorrow for living beings in this world are various afflictions of the environment, such as desire, hatred, and ignorance. So you make a wish at this time that they should also be free of those causes of desire, hatred, and ignorance, which causes them to be or to experience suffering. So at this point, you think about that. And the next verse says that may they never be separate from the bliss that is sorrowless.

[31:11]

So it means that all the living beings in the three realms of existence, in this whole entire universe, be free of all suffering. And that not only they just have happiness, but they should have a happiness that excludes suffering completely. So you make that thought at this time. And the final verse says that may they live in equanimity, free of attachment and aversion towards near ones and far. And this refers to the idea that usually we feel that for those who we love or we like, we try to act or treat them very nicely and have great desires for them.

[32:17]

and produce actions that they would like or that we would like. And for those that we feel far from, or in other words, those that we dislike or we have hatred or anger towards, then we wish them bad things and we wish that they don't get happy things. So here, actually, what we're trying to do is to break that cycle of wanting could draw near just those that we have love towards and try pushing away those that we have hatred towards. Here, what we want to do instead is see everyone in this world as equal, that instead of loving some and hating others, that instead we see that everyone is equal, that we should have the same type of love for anyone, no matter who they are. So instead of having attachment near ones and hatred towards those we're not close to, that instead we just have an all-pervasive love for everybody equally. So having created this shrine in front of you of the refuge shrine, or the shrine that we're making these offerings to.

[33:41]

In other words, we did a craft creation, we made offerings to, and then also we recited the seventh bowl prayer on the four living expeditations. the Sharan that we created in front of us, at this time we want to dissolve that Sharan. So just as you created it instantaneously, at this point with the mantra of Vajramuhu, by reciting that, we think that instantaneously that the Sharan just disperses through their own quarter realms, through their own enlightened spaces. Vajramuhu das remembers Next, in order to begin the actual meditation, we recite the mantra of emptiness, om svabhavasuddha-sarva-dharma, svabhavasuddha-ham. And by reciting that mantra of emptiness, you should think that everything, the whole objective,

[34:42]

subjective world dissolves into a state of emptiness. It means that all the sentient beings, actually what's called the container and the contained, the container being the universe, your house, the whole world, everything, and also those contained in it, meaning yourself, and all the other living beings of this world, that this container and contained completely dissolve into a state of emptiness. This is a very important topic, but I don't think we can talk about this. So then, arising out of this state of emptiness, you think that in the place where you are, a letter Tum arises devoted, and on top of that, one letter A arises, a moonless. And on top of that, you should think that your own mind, the essence of your own mind, appears in the form of a green letter Tum. I've been doing research for a long time. I've been doing research for a long time. I've been doing research for a long time.

[35:42]

And then you should think that from that letter, the agreeing letter come on top of the moon list, the light rays issue out. And first, the light rays issue out to make offerings to all the Buddhas and Bodhisattvas, all the enlightened beings in the ten directions. And again, light rays issue out for a second purpose. And the second purpose here is to purify the sins and obscurations of all sentient beings of the various worlds in existence, realms of existence. And once those two activities are done, so in other words, the two light rays issue out, one to make offerings to the Buddhas and Bodhisattvas, and one to purify the sins and obscurations of all the living beings, then these light rays return and reabsorb into the light of Tum. The light of Tum is the way of the Buddha. And then by these light rays returning and absorbing into the letter tongue, this causes the letter tongue to transform at this point. And the letter tongue transforms, in other words, the essence of your mind transforms into your own shape as the green tata whose body is green in color, one face and two hands.

[36:57]

And here you're in the form of tata, which is known as the forest dwelling tata or infective tata of the Ecclesiastical Road. Your right hand is in the form of a gesture of giving, but also held in the hand is a vase, and the vase is filled with nectar of immortality. And then in your left hand, you hold it in your heart, You're pulling the ring finger and the thumb, the stem of a lotus flower, and the lotus flower then, the stem comes up over your left shoulder and up to your left ear, and at left, left ear, the flower opens up. It blossoms at that point. She seems to be a lot more powerful than number fours.

[37:59]

So yourself in the form of Tara, you should think actually that your face is in a very peaceful and a very smiling mood, and also that you will appear to be very beautiful. And also you should think that you're adorned with many very beautiful jeweled ornaments, jeweled gold ornaments, and also silk and brocades and clothing. So also, you could think that your right leg is slightly extended, coming out slightly, and the left leg is folded up. And this is known, again, as the gesture or the posture of the Claypool Queen. And then also, you should think that behind you is like a halo or a backdrop of a huge, very clear, very pure moon. And then after that, you should visualize that within your forehead is a white letter A, like your throat is a red letter A. I'm sorry, the forehead is a white letter O, and your throat is a red letter A, and at your heart is a blue letter O.

[39:16]

Yes. Next, you should think yourself in the form of Tara, but from a letter from in your heart that many light rays issue out. And these light rays issue forth to the ten directions to invoke all the Buddhas and Bodhisattvas in those ten directions. And all these now converge towards you. And though it's the essence of all the Buddhas and Bodhisattvas, their form is in the form of Tara, of great Tara. and that all these come forth to you. And actually, at that time, you're reciting this mantra, Om Bhakti Samadha, which is, at that time, you're visualizing the light rays issuing forth to invoke all these enlightened beings in the form of Tathā. And then with the mantra, Jā Hūm Bhāṅpho, that you should think that all these Tathās now converge towards you and merge together and enter into the top of your head and merge with your body.

[40:26]

And then, in Zā, it's a bit different. It's a bit different. So when they're reciting this mantra, ,, is just for them to come toward you. And is for them to absorb into you. is that they're merging together with you. is totally merged together. And how is it you're completely non-differentiated, you're completely united as one? Okay. Next, in order to invoke the Bodhisattva Consecration, so you can receive the initiation of consecration at this time, that again, from the seat syllable in your heart, from the letter PUM in your heart, light rays issue out, and this time it invokes the five Bodhisattva Consecration to come in the sign, PANADHU.

[41:40]

PANADHU. Thank you, sir. Having invoked, actually with the mantra, ,, you invoked the five Buddhists at the consecration in the sky in front of you. And then you made a prayer to them. And you prayed to them that they bestow upon you the consecration. And having prayed in this manner, Then the five Buddhas of consecration, they take the vajra, so they open their hands. And we think that they recite the mantra, .

[42:45]

And as they're reciting this, you think that they're pouring water to the vajras onto you. And you think actually the water enters into the top of your head and fills your body. It would be purifying all your sins and obscurations and blessing you in this way. It's just like if someone is going to take on a very high position, a new position, in a sense they're given sort of a ceremony, a swearing in. or an enthronement in order to undertake this work. So in the same way, at this time, we are also given this enthronement ceremony, or swearing-in ceremony, that we picture in this enlightened being, so that we think actually it's the five borders of consecration port that's put around to us, and we're being given this opposition. We're being thrown to this position at this time. When I was born, I was a publisher, and when I was born, And after the water pours, or enters through your body and completely fills your body, the water overflows at the top of the head.

[43:54]

And again, at this time, we should think that our own Buddha, our own teacher, appears there, but the form is in the form of the Buddha Amitabha. But the essence is to focus on the tablet, really, as our own teacher. And again, maybe about four to six inches high, just visualize and see that they're, you know, . Well, I had those, I remember those, I had that Bible copy paper, that we were told, [...] Next, what happens is that the Buddhas of the Consecration wish to make offerings to you, because during this meditation practice, first you created yourself as Tara, and then you invoked the transcendental knowledge aspect, or the mind aspect of Tara, so this merged together.

[45:03]

Remember, when the Tara, or the Buddhas of the Bodhisattva School performed Tara and entered into you, this was actually invoking the transcendental knowledge aspect of the deity, so that your body and your mind together have been completely created in the form of the deity, so that now, really, you are the deity, you're the body, voice, and mind of the Green Tara. In order to confirm this, the five bodhisattvas gave the consecration to you, and now they wish to make an offering to you to cause you to become that stage of enlightenment, or that stage of Tara. In order to do that, you should take their reciting these verses. And here, the offerings are the same. But they're no longer formed. So this is . So we're adding these other words, but the offerings are still the same, the offerings, but they're being given from the top of the Buddha to you. And after making offerings to you, then The Enlightened Ones also would like to make a praise, and the praise they recite at this time is that the crowns of gods and demigods bow to their true lotus feet, and I prostrate to you, Tara, the mother of the greater from all poverty.

[46:30]

So, the Buddha is in the sky in front of you now, and I make a praise to you that you really are Tara of all colors. I'm tired, and I got to go to sleep. I got to go to bed. So also at this point, you should take a moment to create what is known as the pride of being a deity. And you should think that really at this time, I am really Tathāra. And you should really create this pride that you are such an enlightened being. And this is actually called the general pride of being a deity, which you really take to start. And you have to be very careful at this point that you don't superimpose on that pride, that divine pride, ordinary worldly pride.

[47:37]

If you think, okay, I'm Connor, now I can do anything I want. I can walk around, I can tell off people, I can engage in happiness or suffering, or I can engage in pride. trying to gain fame or renown or whatever, that it's not to get the ordinary types of pride. We're not talking about the ordinary types of what's called the very worldly prides, that these also still must be given up. But what the pride is here is the pride that really you are a Tana, that you really are the essence of this enlightened being, that you really are a holy enlightened being. And maintaining that pride will help you to connect you with being the deity. And if you try to superimpose on top of that or add to that the ordinary worldly primes, then this is a great fault, and it's a great mistake that you would make, and it wouldn't be a practice of Duryodhana. Now, at this point, you should think that the five Buddhas in the consecration in the sky in front of you just return, hopefully, if they return to their own Buddha realm.

[48:39]

In their life, they do not study So next, you should think, taking yourself in the fold of Tara, that you should think that in your heart, in the center of your body, is a small moon-ness. And in the very center, standing up in the middle, in the center of this moon-ness, is a green-lettered tongue. And then surrounding this in a clockwise direction, you should see the letters of the mantra of Tara in Om Pare Tutare Ture Swaha. So each letter stands individually around circling that central letter tongue. And you should think that each of these letters is standing upright. They're not lying down. They're standing upright, circling the letter tongue. Yeah. Because of the . . . So also, at this time, we should think that the mantra is circling in a clockwise direction around it.

[49:59]

And it doesn't say specifically what color the mantra rosary is. But because it's performing the function of activities, of helping other living beings, it either can visualize that it's being a green color or even multicolored, essentially, doing different activities for the sake of others. And then, I said, who do you think I am? I said, who do you think I am? I said, who do you think I am? And also this time you should think that these light rays that are issuing out from the Latter-day Saints and the Monterey religion circling your heart, they're performing two different functions, two purposes.

[51:08]

One is to make offerings to all the enlightened beings, all the noble ones, brothers and good disciples, you know, the enlightened beings. The light rays are issuing out looking at all these different the various types of offerings to the enlightened beings. And again, light rays are issuing out to perform the second function of benefiting all living beings and benefiting them purely, purifying them of their sins and obscurations and putting them onto a stage of happiness. And due to this activity arising, these light rays issuing out and performing these two functions of making offerings and helping sentient beings, then you should think, due to that, become the heart of all the enlightened beings that light rays Again, it should pour from their heart and come down and enter into the mantra within our heart to move to... We receive the blessings of all the enlightened beings, the blessings, their transcendental knowledge, their power, and their aid in the form of light rays to come back or absorb into our own heart, into the mantra within it. Thank you.

[52:08]

It's all that... It should be developed for this time. So thinking, actually, that these light rays are coming back and blessing your own mind, your own consciousness, giving you the blessings of enlightenment, visualizing these light rays such an important coming back in this way, then you recite the mantra of Tadakon Tare Chitare Ture Svaha as many times as you can. Me, I'm not addicted to any politics. Yes. So also at the time of reciting the mantra, what you can do then is perform this visualization of light rays issuing out, making offerings to all the Buddhas and Bodhisattvas. And also again you can visualize the light rays issuing out, benefiting other living beings, purifying them of their sins and obscuring their peace, placing them on the stage of enlightenment.

[53:18]

And then also the blessings of the Buddhas and Bodhisattvas in the form of light rays coming back and absorbing into your heart, So this visualization of what is issuing out and then coming back, issuing out and coming back, you need to maintain this visualization as you're reciting the mantra. And then you should recite the mantra as many times as you can, 100, 1,000, 10,000, whatever you can do up to your ability, just continue to recite the mantra. And then after you recite the mantras, you meditate and pretend, and you make a prayer to Tara, and you say, blessed water to Tara, I pray to you, grant Then upon me, without any exception, all the common and extraordinary city, but not only to myself, but also to all sentient beings.

[54:23]

So meaning actually that through resigning this month and praying to God that you're able to accomplish the various worldly deeds you need to do, and also the deeds of enlightenment. That's what I'm wanting to do, and it's a great opportunity. It is a voyage to record that mind from the beginning to now, I know how it feels to be able to say you know how it feels. You can? You know how it feels to be able to say you [...] know Well, so this time then, you should think actually that from your heart that Black Lives Matter, and they touch the seat underneath you, and the seat moving actually the voters and the voters, these all have been provided in their work up into you.

[55:31]

And if you wish at this point, you can just meditate on a state of emptiness. You can see your form as Tara or just a state of emptiness, whatever you wish. But just at this point, do a short meditation, emptiness, or even do a meditation with the I am Tara. Have that natural pride of being Tara at this time. And then again, you should think really that you are the enlightened being, that you are And then, like, we want to attempt to make this firm that at your forehead is the white letter A and at your throat is the red letter A, at your heart is the blue letter Pum, to place those three letters on the body. And then, to what do you do them? I get them, but to what do you not do them? To what do you [...] do them? And then he completes the meditation by reciting the dedication of merit, sort of virtue.

[56:40]

And here it says, by this virtue may I swiftly accomplish Tara. So in other words, may I become Tara, may I attain the stage of the enlightened Venerable Tara. And then, having gained that stage where I work for all sentient beings, it says that how I work for all sentient beings is that I want to place them on the stage of full perfect enlightenment and not be the only one behind. But until all these sentient beings are enlightened, that I'm always continually dedicating my merit for their sake until everyone is free. And then after infected, there's a short verse of auspicious blessings, where it just says, So this is just the auspicious verse blessing of Tata, just stating that her own Tata's body, voice, and mind, it really is a state of perfection, and using that as a blessing for others.

[57:51]

You know, I know I'll be good for it. But Columbia and New Jersey, I don't know. [...] I think it's quite correct. If you want to read it, I'll give it to you and your friend. I mean, when you read it, you'll like it. If you want to read it, I'll give it to you and your friend. So, uh, this completes, uh, the explanation with Sadhana and Zip Poo, which is doing a short dedication remark, uh, well, during the speech.

[59:10]

And she said, actually, it'd be good if we take a break now, uh, for lunch. And after lunch, we'll come back together again, and then she'll, uh, she'd like me to give a teaching on the 21 verses to Tata, the prayer itself. So she'll do a short, uh, history of the verses, and again, an exclamation that we probably know all too well. I don't know. Yes. Yes. by the ladies and gentlemen.

[60:26]

Ladies and gentlemen, we have a very special welcome to all of you. We are very happy to be here today. [...] So when we talk about the different tantras, the different types of levels of tantra, of the Buddhist tantras, there are actually different levels that are taught.

[61:30]

Lower level, or lower level, the first level is called the Kriya Tantra. In Sanskrit, it's called Kriya Tantra. In Kriya Tantra, basically, the main practice Puryatantra is to have a deity in the sky in front of you or in front of you in the sky or whatever and you yourself are in your ordinary form and this is the basic practice for Puryatantra usually to just see yourself as your own individual self and that you invoke or visualize the deity in front of you. And to that deity, you make offerings or praises or whatever. And this is the main practice. So for example, part of the practice we did today was using that form of using Kriya Tantra with her and her phone. And also, there's other examples. One prime example. So that new practice, or Bodhisattva, is the Sixteen Arhats. The Sixteen Arhats again is another practice where basically you just invoke the Sixteen Arhats in front of you, in the sky in front of you, and then making offerings or prayers or reciting the mantras or whatever, but it's just using it in front of you.

[62:36]

Level tantra, and also actually for Kriya Tantra, along with that, actually is one of the behaviors that you must use for your own practices to be vegetarian or not. So this is actually part of that process. Another level of tantra, the next level that's practiced there, is called Charya Tantra. And then Charya Tantra, there's a sense for the name, but Charya Tantra, What happens is not only do you have a deity in front of you, but also you consider yourself to be a deity. So it extends that practice during visualization, but extending it not only to the object, but to your own subject as well. So both leads are equal in any practice according to that. In another level of Tantra, the highest level actually, which is called Anuttara Yoga Tantra, in that process, Actually, there's many different practices, but basically you're really just visualizing yourself as a deity. And then that's actually subdivided into two main categories.

[63:40]

One category is known as the process of creation, where you create yourself as a deity. And then there's many practices in accordance with that. And then there's another practice that goes along with that, which is called the process of completion. It's like a second stage of that tantra, of that level of tantra. And that involves many other practices with air, etc. So these are different levels of the ankara practice. I think it's the end of my video. Providing feedback, I don't have any letters. If you have letters, we'll show up. But they need to know what they need to know. They need to know what they need to know. They need to know what they need to know. They need to know what they need to know. I don't know how they did it, but they did it.

[64:46]

They did it. [...] So, I'm going to tell you a story. I'm going to tell you a story. So, I'm going to tell you a story. Connected with the practice of Tathā, with the 21 verses of Tathā, for example, and the 21 forms of Tathā, there's a ritual which is involved.

[65:54]

One of the main rituals is called the four mandalas offering to Tathā, which is associated with this. There's two different things you can do then. I mean, for example, just for your own practice, your own self-creation, that you can create yourself in the form of the deity, this is just the meditation practice. But along with that, there's also this practice of creating the deity in front of you. And this is for the purpose of helping others or benefiting others. And what you're doing then is creating Tara in front of you through this ritual, the form of this ritual, making different offerings or different offerings and phrases to Tara for the purpose of her to request her to help yourself or to help others. So because of that ritual where it's just a fun creation ritual, in the four mandalas ritual, it's just that you create visualize Tathār on the shrine in front of you, and then many offerings, and you do this whole ritual. And during that process, actually, we made an individual form, you know, a common form.

[66:59]

So for that reason, it's called this Kriya Tantra. It's called the lower level Tathār, because at that time of ritual, you're only doing the preparation and not the self-creation. But along with that, like the initiation that Summa gave this morning, because there was some form of creation, but also there was a self-creation of creating yourself as a form of a deity, we can also say that this practice involves a second level tantra, or what is known as the Karya tantra level, because there is self-creation. So what's being done here, then, is that through faith to Tata through a great devotion and faith to Tata, we can do this ritual of invoking her, making offerings, in order to benefit, if we have a problem, to benefit ourselves or to benefit others. We can invoke her. And then also we want to do our own practice of trying to gain the various levels of realization and enlightenment. Then we can create ourselves as a deity in the next level of the Tata, of the topic form, of thinking we ourselves are Tata and whatever.

[68:04]

What happens here, actually, is that the practice of para, I mean, well, there's two levels of it. There's one level, which is just the common level. In other words, the level to overcome different obstacles or problems, different problems in the world. Especially, for example, it says, like, fears, the 16 fears. And what we have are great fears or problems that through the blessings of para, this can be overcome. Can you hear back there? All right. But from the ultimate point of view, like the next level, the ultimate point of view is that through the practice of Tara, that one ultimately can also gain the stage of full enlightenment. So from the ultimate point of view, all the various deities that we can meditate upon are really the same, because the essence of all these deities are the same. But from a relative point of view, sort of a conditional point of view, there's different deities to overcome different problems, different obstacles. And for example, Tara is a great help in overcoming various types of fear, problems filled with fear, for example.

[69:10]

But it says in the scripture that for every individual person in this world, they have their own individual karma, and they also have their own karmic link to a certain deity. And because there's so many different types of people in this world, there's also that many different types of deities. So depending on your own karmic link or your own behavioral patterns or your own characteristics, there's a deity that has the same characteristics or fit into your characteristics that can help you to gain the stages of enlightenment. So depending on your own personal mentality or character, there are different deities. But when we're looking actually from the ultimate point of view, we can really say there's only one deity per se or there's only one essence of enlightenment and we don't have to sub-divide them. So, Getsumot. would now like to explain the 21 verses to Tara, which is used in the ritual, and it's a very popular prayer.

[70:30]

And she would like to give a short history of it. And she said, actually, it's very similar to the history she gave this morning, but it actually is slightly different, and it's a little bit more expansive. So she would like to say that first. Well, it's a little bit more expansive. So actually, the first part of the story is the same, that at a previous time, it was a very pure time in the world, many, many thousands and thousands of years ago. This one Buddha named Natta.

[71:38]

So this one Buddha appeared. His name was Natta. And Natta actually just means like the sound of a drum. That was the name he had. And he appeared at that time in the world. And also at the same time that he was there, there was the king of this one country. A very powerful king had a daughter whose name was Vichy Dawa. Well, at that time, actually, the Yeshidawa lived. Her teacher, her main teacher, the one who showed her the teaching of the Dharma, was this Buddha who lived at that time. That one. [...] So also at that time, in addition to that Buddha, there are actually many other very holy, enlightened beings who are living there, actually, other bodhisattvas, others who have gained various stages of the path.

[72:59]

of enlightenment. And this young woman, Ichidawa, every day would make offerings to the Buddha and also to the other enlightened beings who were living there at that time. So at that time, when she would make offerings, it says in the text, actually, that she would lay out many jewels in offerings to these enlightened beings. And it says in the text, actually, that it was like going in the 10 directions putting jewels down. So actually it says about 12 leagues.

[74:23]

I think it's about 80 miles. I'm not sure. Something like that. But anyway, it was several hundred miles long that she would put down jewels and cloth and other types of offerings in front of all these women to make offerings for them. So that time, actually, through her offerings and through her practice and especially through her creation of enlightenment thought that she actually at that time produced this thought of enlightenment through merely benefit and aid sentient beings. And it was said actually through her great effort at that time that she really attained the first level of enlightenment, the first of the ten levels of enlightenment of the Bodhisattva stage that she gained at that time. In that, he did not. He did not. He did not. He did not. So there were many monks there at that time also.

[75:25]

When they saw how great her practice was and how greater offerings were. They said that through your offerings, they were telling her, that through your offerings and through your results, that you're going to gain a very great result. What you should really do to this is that you should make a prayer that in your future, in your next life, that you will be born as a male, as a man. And through that, you'll be able to benefit many living beings. So she replied to them at that time.

[77:07]

She said that in actuality, if we look at the ultimate truth, So there's no male and there's no female. There's no man and there's no woman. There's no self of a person. And even the different objective phenomena in this world also do not possess any individual existence of their own. So from all points of view, there's nothing that truly exists. So how can you talk about being born as a man or a woman? I mean, that's an absurd statement. And Chief Cleavis is a retired man. Yes. In all the pockets, there are things like that. And in detail, there's So she said actually someone who thinks like that about someone should be born as a male or female as a man or a woman, this actually is a very kind of degenerate thought.

[78:18]

It's not a positive thought. It's someone who's not really thinking in a very good way. Not intelligent type of thinking. And then give it then to So then she said, actually, that there's many people in this world who teach the Buddhist path. There's many people who come into the world and teach their nails. Actually, there's many, many that are available, that have come, who are present, but the number of females who teach the path to tacticalization are very few. So for that purpose, since there are so many males that are teaching and so few females, she said that from this time until I gain the stage of full and perfect enlightenment, from this time until every living being in this world are free of all suffering, until they gain the stage of full and perfect enlightenment, I will continue to come here to help them, but always in the form of a female.

[79:52]

However, at that time, even though she made this promise of doing it, still temporarily, for that time anyway, she lived in the palace of the king of her father. So while she was living there in the palace, she continued her meditations and making offerings during her spiritual practice. . So while she was there practicing, she gained various levels of realization. One, for example, is called the state of patience, or the state of going beyond worldly concerns.

[81:04]

And also, Sheremon was able to enter into various states of samadhi, or various states of concentration meditation that was able to benefit, or there were types of meditations that were able to benefit many living beings. When the Sangha gets through the Sangha, the Dharma, we will live with it. In immigration, what we will do, we will send it to our members, and they will send it to us, and we will send it back to us, and we will send it back to us. Yes, sir. Because it's something there, because it's chubby, chubby. Yes, sir. Because it's chubby, chubby. So due to the power of her meditation, especially due to the power of that samadhi, or those forms of concentration meditation she was doing at that time, when she would arrive out of that meditation, the power of those meditations that she had were able to be carried on into her own personal life.

[82:10]

or into other meditations. And due to the power of those meditations, it was said that every day when she practiced, morning and evening, that she was able to benefit many other living beings. She was able to get many people out of their states of suffering and to place them on various stages of enlightenment. . So her name, Tara, actually means the one who releases or one who liberates. So here, actually, it's just referring to that deed that she was doing that every day when she was practicing, that she kept releasing or liberating others from their state of suffering or their states of being in this world existence so that That's the king of her name, the one with these satyrs, the one that's under straw, or that's under spring.

[83:14]

Yes. So the verse itself, the 21 verses to Kada, it starts off, actually, the first line, it starts off, it says, Om Jetsuma, prostrations to the noble Kada. So the verse itself just begins with the prostrations or respect to Tata. So here, you who are the one who liberates those from worldly existence, you who have the power to do this, I prostrate to you, the Savior.

[84:14]

So the first verse starts out and says, prostrations to Tata, who is swift. And here's what moves the one who's quick, who quickly releases others, who quickly helps benefit others who are in suffering. So it continues, it says, prostration is the power who is swift and courageous. Here courageous means someone who's brave. So just like someone who was victorious in a war, considers himself a hero or a victor, here also it's shown that Tata is one who's overcome many violence, like desire, hatred, and ignorance.

[85:26]

She's been able to destroy these. And since she's able to destroy them, she's called someone who's victorious or someone who's courageous. It's been a winner over them. When the dream is taken, what comes from us? What does it do? What does it do? When the dream is taken, what comes from us? And then it says, with eyes like lightning. So it just means, actually, with her eyes, it just means that just as the sun and the moon are very clear, they can dispel the dark force in the sea. Everything is able to be seen in the world. So also, Tata's eyes are like that. Two of her eyes or two of her vision, she can see the different suffering settings of this world. They need to see where anyone is and then quickly be able to help them. The greatest thing about us is we transform the two different types.

[86:26]

The greatest thing about us is we transform the two different types. And the rest of the verse says, who arose from the corolla of the loaded space, the Lord of the three worlds. So here in English, there's the Lord of the three worlds. It's referring to Abba the Capetula. So... When it says that she arose from the corolla of the loaded space, it's just referring to the really Tata and Avila Metesha are the same. They're just emanating from themselves. When I was young, I used to go to school.

[87:29]

I used to go to school. [...] So again, it says, who arose from the corolla of the lotus face of the Lord of the Three Worlds, the Lord of the Three Worlds being Avalokiteshvara. It was said, actually, that the lotus face, it just means from the beautiful face, or the face, the saving face, the one who's a great, who has great compassion, who's a great savior. It was said, actually, that one time, Avalokiteshvara was in the midst of his practice and thinking really that he was liberating all sentient beings from the world of suffering.

[88:34]

But he said at one time he just closed his eyes and he had this really strong thought that he was able to liberate every sentient being in the world who really thought that the world was empty of all suffering beings. And then when he opened his eyes, he looked down and he saw there was more people than when he started his practice. So he was so upset by that actually that a tear came out of his eye. So that's why it says, from the corolla of the motor space. Actually, it just means from the eye of the motor space of Avila Potashina, this tear came down. And out of that tear, it was said that Tata issued forth. And then from issuing forth, then she also started to work with sentient beings. But what it's showing, actually, is that the tear or the whole idea of compassion, which is part of Avila Potashina, is no different than the activities of Tara so really that they are of one essence. Even though they have different forms, different shapes, their essence is the same. . I said, I don't know what to do.

[89:46]

I don't know what to do. I said, I don't know what to do. I said, I don't know what to do. The second verse starts out with this, prostrations to her whose face bright as the light of a hundred very full autumn moons. So it said actually that the autumn moon, that it's a really It's a very bright moon, actually. The full moon of autumn is written in India.

[90:47]

At that time, the rains had finished by then. Actually, the summer rains were over. And there was no clouds. There was no rain. There was no moisture in the air. And things were very clear. So the outer moon was a very, very bright moon. So just as the outer moon is very bright and very powerful, the outer space also is like that. It's a very bright, very clear space. And then when you see that brightness, it brings a great joy to your heart. And the joy, when you see such a brightness and such a clarity, is that you wouldn't want to do something bad. You would want to put away. everything of a negative quality. So seeing that brightness in her face, just like that, when you see that, that really all negative things are put aside. And then also it says, it says, blazes forth light of constellations. thousand stars so just referring to like in the sky where there's thousands and thousands of stars appearing in the star in the sky that there's a lot of light it's very bright so the same way from tyra's body from her whole body there's just light always issuing forth always clearing or dispelling uh other things

[92:19]

It's a military school. It's a military school. It's a military school. So the next part starts off, it says, to her holding a gold-blue lotus. And this says, actually, with Taba in her hand, she holds the lotus. Shears, the lotus itself, it's like when you take gold, I mean, gold in its original state, actually, it's dirty or it's filled with other impurities.

[93:33]

But when you put it in fire and burn it away and you purify it and burnish the gold, it becomes very bright and very clear. So also, the lotus that she holds is very clear, very bright, very pure, so that her activities also are pure in this way. In some places, the parrots would come. In other places, the parrots would come. The parrots would come and they would eat the food. In some places, they would eat the food. In some places, the parrots would eat the food. In some places, the parrots would eat the food. So also what's represented by this idea of folding the lotus is that she possesses these qualities.

[95:16]

And here it talks about giving, diligence, ethics, peace, patience, and meditation. And basically what this is referring to are the six perfections. Ordinary people are not able to possess these. You can start to practice them, but we're not able to accomplish the perfection of moral conduct or diligence or patience or meditation or wisdom. But someone who has gained a stage of enlightenment, such as someone such as Tara, who has gained such a pure and high state, possesses these qualities which enables her to benefit others. So when it says that she's holding the lotus, it means here also that she's holding, she's possessor of these six perfections, and with those six perfections that she's able to do very great activities. .

[96:00]

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