Good morning. Good morning. So first, Jetsun would like to do the sadhana, the meditation practice of Tara together.

[01:03]

And we'll do it in English. So in the text that you have, it starts on page 11. 

[02:15]

 

[03:33]

JETSUN KUSHO CHANTS IN TIBETAN. So we're going to start the practice of the sadhana. So on page 11 we'll start with the refuge. We'll begin together. We'll recite it seven times:" I and all living beings, sentient beings, equal to the ends of space, from this time forth until the essence of enlightenment is reached, take refuge in the glorious sacred gurus. 

[05:03]

We take refuge in the perfect buddhas, transcendental teachers. We take refuge in the sacred dharmas. We take refuge in the noble sanghas. We take refuge in all sentient beings equal to the ends of space, from this time until the essence of enlightenment is reached. We take refuge in the sacred gurus. We take refuge in the perfect Buddhas, transcendents and accomplished conquerors. We take refuge in the sacred dharmas. We take refuge in the noble sanghas. I and all sentient beings, equal to the ends of space, from this time forward until the essence of enlightenment is reached, take refuge in the glorious sacred gurus. We take refuge in the perfect buddhas, transcendent and accomplished conquerors. We take refuge in the sacred dharmas. We take refuge in the noble sanghas. I and all beings, sentient beings equal to the ends of space, from this time forth until the essence of enlightenment is reached, take refuge in the glorious sacred gurus.

[06:07]

We take refuge in the perfect buddhas, consented and accomplished conquerors. We take refuge in the sacred dharmas. We take refuge in the noble sanghas. I and all beings, sentient beings equal to the ends of space, from this time forth until the essence of enlightenment is reached, take refuge in the glorious sacred gurus, we take refuge in the perfect Buddhas, transcendent and accomplished conquerors, we take refuge in the sacred dharmas, we take refuge in the noble sanghas. I and all beings, sentient beings, equal to the ends of space, from this time forth until the essence of enlightenment is reached, take refuge in the glorious sacred gurus. We take refuge in the perfect Buddhas, transcendent and accomplished conquerors. We take refuge in the sacred dharmas. We take refuge in the noble sanghas. I and all beings, sentient beings, equal to the ends of space, From this time forth until the essence of enlightenment is reached, take refuge in the glorious, sacred gurus.

[07:10]

We take refuge in the perfect buddhas, transcendent and accomplished conquerors. We take refuge in the sacred dharmas. We take refuge in the noble sanghas. For the sake of all beings, I will attain the state of a perfect Buddha. For that purpose, I will meditate on Jetsun Tara. For the sake of all beings, I will attain the state of a perfect Buddha. For that purpose, I will meditate on Jetsun Tara. For the sake of all beings, I will attain the state of a perfect Buddha. For that purpose, I will meditate on Jetsun Tara. I appear instantly and clearly as Jetsun Tara. In my heart is a tamsa syllable resting on a moondisc. Light rays shine from it, inviting Arya Tara from her natural abode, runner by an assembly of buddhas and bodhisattvas. Om vajra samaj jna.

[08:11]

Namo guru de. Om Aryatara sa parivane de. In the three jewels I take my refuge and confession of all harmful actions individually. I rejoice in all the virtuous activity of all beings and take refuge in the Buddha, Dharma and the Excellent Sangha until I reach enlightenment. In order to achieve my own and others' aims, I generate the Bodhicitta. Having generated the Bodhicitta, I invite all beings as my guests. I practice the excellent and pleasing conduct of the enlightened and dedicate that merit so all beings may achieve enlightenment.

[09:13]

In the Three Jewels I take my refuge and make confession of all harmful actions individually. I rejoice in the virtuous activities of all beings and hold in mind the enlightenment of the Buddhas. I take refuge in the Dharma and the excellent Sangha until I reach enlightenment. In order to achieve my own and others' aims, I generate the Bodhicitta. Having generated the Bodhicitta, I invite all beings as my guests. I practice the excellent, pleasing conduct of the enlightened and dedicate that merit so all beings may achieve enlightenment. In the three jewels I take my refuge and compete of all harmful actions individually. I rejoice in the virtuous activities of all beings and hold in mind the enlightenment of the Buddhas. I take refuge in the Buddha of Dharma and the Excellence Sangha until I reach enlightenment. In order to achieve my own and others' aims, I generate the bodhicitta.

[10:17]

Having generated the Bodhicitta, I invite all beings as my guests. I practice the excellent ways and conduct of the Enlightened and dedicate that merit so all beings may achieve enlightenment. May all sentient beings have happiness and the cause of happiness. May they be free of sorrow and the cause of sorrow. May they never be separated from the bliss that is sorrowless. May they live in equanimity, free of attachments and aversions to the near ones and the far. Vajramuh. Om svabhava-suddha-sarva-dharma-svabhava-suddho ham. From an empty state appears a lotus from tam and a moondus from ah, above which is my own mind as a green-syllable tongue. Rays of light shine from this, making offerings to the āryas and enjoying the welfare of sentient beings. The light rays of the sun, from its repeated transformation, appear as the jetsuma-tāra of the acacia grove.

[11:27]

Her body, green, with one face and two hands. Her right hand in mudra of perfect generosity, holding a vase filled with the nūrta of immortality in the palm. Her left hand holds the stem of a blue lotus to her heart, between thumb and ring finger, with the petals of the lotus appearing to her ear. She is peaceful and smiling, full bloom of youth. She is adorned with silken garments and all the jeweled ornaments, and sits in a posture of ease, with her right leg extended and her left thrown in. She has a heap of moonlight around her form. At her forehead is OM, at her throat AH, and at her heart HUM. From the HUM heart shine light rays, inviting all Buddhas and bodhisattvas of the ten directions to form the Vanotamara. OM BHAJA SAMAL JA.

[12:29]

JA HUM BAM HO. They merge in non-dual union. Once again, light rays shine from the seed syllable in her heart, inviting the Apiśekha deities, the Buddhas of the five families and their retinue, to appear in the sky in front. Om bhaja-samādhi-ja. I supplicate all the Tathāgatas to grant me Apiśekha. Om sarva-tathāgata-apiśekhataḥ samaya śrīye bhum. Saying this, they confer abhisheka on Me by pouring water from Vāsa's top of My head, filling My body and purifying stains. The excess water flows up over the top of My head, and from it appears Amitābha in Nirmāṇakāyāgarbha on the top of My head. Om Arya Tare Saparevara Argam Pratiksaya Svaha.

[13:34]

Om Arya Tare Saparevara Padhyam Pratiksaya Svaha. Om Arya Tare Saparevara Pushpe Pratiksaya Svaha. Om Arya Tare Saparevara Dhrupe Pratiksaya Svaha. Om Arya Tare Saparevara Aloke Pratiksaya Svaha. The crowns of devas and asuras bow to the lotus feet. I prostrate to you, Tara, mother, liberator from all poverty. The mantra Garland surrounds the tongue's syllable on a moon disk in the center of my heart. Light rays shine from this, making offerings to the Adyas and assuring the welfare of sentient beings.

[14:40]

All the compassion, blessings, energy and power of Buddhas and Bodhisattvas are drawn in the form of light rays and absorbed into me, in the thread. Om Tare Tuttare Ture Soha. [...] OM TARE TUTTARE TURE SOM TARE TUTTARE TURE SVAHA Blessed one, I supplicate you, grant without exception all the common and extraordinary siddhis to my all sentient beings.

[17:21]

into My heart, and My seed takes the form of light rays and is absorbed into Me. He is now My forehead, ah, at My throat, and hum at My heart. By this virtue may I swiftly accomplish Tara, and may all beings, not one excluded, be placed in the same state. Casting off the flaws of body, she possesses perfection in the arts. Casting off the flaws of speech, her voice is like the melody of the kalapinga heard. Casting off the flaws of mind, she understands all things infinitely. Auspicious earth-raising lady, let auspiciousness arise. I don't know.

[19:10]

I don't know. [...] What religion do you believe in? What religion do you believe in? I believe in Islam. [...] I don't know. I don't know.

[20:10]

I don't know. You know the prayer that's recited at the end of that? Yeah. Give it to me a moment and I'll look for it. Oh, there it is. Sorry. Perkin, Chibona, Nika.

[21:11]

Injida, Perkin. What is that? What is that? Is that right? Yeah, that's fine. It's not that, that's a different one. Uh, you can do that. I don't know.

[22:38]

I don't know. [...] Yesterday, Jetsunma was explaining the 21 verses to Tara.

[23:48]

And the 21 verses to Tara, actually there's many different commentaries written about those verses. The one that she was using yesterday was from one of the five founding lamas of the Sakya sect. His name is Jetsunbapa Gyaltsen. And that specific explanation, that commentary that he'd written is found within the collection of what's called the Sakhya Kaboom, or the collection of the Sakhya Teachings. five founding lamas of Sakya. So that's the one that she predominantly used yesterday when she was explaining the 21 verses of the Tara. But also she was saying there was another text written by Taranata, a great lama of about the 13th or 14th century, and he has a much larger commentary on that also. Along with the 21 verses, also there's a short verse that's recited by everyone at the end of the 21 verses, and Jetsuma would like to explain a little bit about that. Dr. Galson talks about that in his commentary, and she would like to explain that also.

[24:51]

So this verse starts off, it says, whoever has pure devotion to the deity. And here, pure devotion just refers to having very strong and very deep devotion, not just with your mind, but through your body, voice and mind completely, that you have devotion to Tara. Yes. So that's what I'm trying to say. I'm not trying to say that you can't do it. You can't do it.

[26:09]

You can't do it. [...] You can't So it says that whoever has pure devotion to the deity and recites this with deep confidence and mindfulness, so meaning coming very strongly from your own heart with great confidence and with great attention, awareness, that if you recite this it says also remembers and also remembers her upon rising at dawn and at dusk. So it means actually the person, as soon as you rise up in the morning, awaken in the morning, that you recite this prayer, meaning that you visualize Tara in front of you, and then with this very great devotion and faith, through your body, voice and mind, that you recite this prayer early in the morning.

[27:17]

And then also it says, recite it at dusk, or actually at evening time, or at night time. And the reason that it's recited in the morning like that, and at night, there are two differences. One is in the morning, this is to to receive the blessings of Tathagata, to receive what's known as her peaceful activities. So in other words, to receive her blessings for long life, increasing of your prosperity and wealth and merit, and being able to gain more types of peaceful activities that she bestows, or the benefits of her peaceful activities. And then at night to recite it actually night being a very dark time and a very frightful time. So invoking her blessings of a more wrathful nature to overcome any types of unfavorable conditions or malevolent spirits or negative forces that may come out at night. So that's why it's recited or she's remembered. It says here at these specific times, I mean early in the morning for those one type of activities and night for the other type of activities. And also it says actually, here in this text it says, also remembers her upon rising at dawn and dusk, is given excellent protection from all fears.

[28:35]

So it just means Jetsun was explaining actually in the morning and night actually that you would recite the whole verses, but it also says here that even just by remembering her form or remembering, just remembering her, just slight remembrance of her alone is able to dispel any type of fear whatsoever. So just by, at any time of day, just by her popping in your mind, that whatever fear you have will be dispelled. Name. Tiwa Thamje Rabdee Siva. Nenro Thamje Jombae Mitho. In my opinion, it is a good thing to have a good relationship with your ancestors. If you don't have a good relationship with your ancestors, you won't be able to live a long life. If you don't have a good relationship with your ancestors, you won't be able to live a long life. And then it also says, just by her remembrance, remembering her and keeping her in mind, that all non-virtuous deeds that you've done or all sinful actions that you've accumulated before are able to be allayed or pacified, destroyed.

[30:02]

And also it says, Here it says negative, unfortunate rebirth, so actually rebirths into the lower realms like the hell realms, the hungry ghosts, the animal realms. And even the thoughts of those, the actions that would lead you to those, actually these are also destroyed by remembrance of Tara. So remembering her is able to destroy your rebirth into those realms and even on another level it's able to destroy the thoughts that would try to lead you to rebirth in those realms. Gyalwa Chewa Chowdhury was the king of Newt. He was the first king of Newt. Gyalwa Chewa Chowdhury was the king of Newt. He was the first king of Newt. He was the first king of Newt. He was the first king of Newt. It says...

[31:04]

So in the text, the next part says, through the recitation of this prayer, that just by reciting the prayer to Tatha, the 21 verses, that 70 million Buddhas quickly bestow their empowerments upon you. So it means that the blessings of Tatha are so great by reciting this prayer that millions of Buddhas come to you to confer empowerment or confer their blessings upon you. And then it says that through that we obtain better conditions and arrive at the ultimate Buddhahood, at the state of ultimate Buddhahood. So it means that by reciting this prayer to Tara and receiving the blessings of all these enlightened beings, through that recitation that you're able to receive what is known as the common attainments and the ultimate attainments. Or in other words, that even for this life, that you're able to gain different blessings and attainments such as long life and merit and prosperity and fortunate conditions, favorable conditions, temporarily or conditionally.

[32:12]

And then ultimately, finally, that you're able to receive the stage of full and perfect enlightenment or Buddhahood through the blessings of Taran, through the blessings of the recitation of this prayer. Then the Jigdeng did not agree to it. They told me, the Taobao Shunpo said that they were going to burn Xianyang. Then the Jigdeng did not agree to it. They told me, the Jigdeng did not agree to it. They told me, the Jigdeng did not agree to it. Then [...] the J No, it's not true. So, next it says, by remembering the deity, by remembering Tara, we will obtain the complete elimination of violent and powerful poisons, venoms located in the body.

[33:23]

Well, do, do, do. Okay. So Jetsama wants to stop at that point. He says, by remembering the deity, we will obtain the complete elimination of violent and powerful poisons. So here actually means that through... recitation of the mantra that we're able to overcome different poisons. And here actually it doesn't mean just poisons alone but it means the poisons of the world such as attacks from robbers or thieves or other types of fearful situations that we might get into or might be presented to us that we're able to eliminate or overcome all these different types of poisons. In Tenla, Nenpao, right? And then also other types of things that are overcome by... Also, other things that are overcome by recitation of the prayer means, for example, not only these fears of thieves or unfortunate conditions, but even what we were talking about, like the eight great fears yesterday, that by reciting the prayer or remembering Tara, the thieves would be able to overcome.

[34:59]

And also, the prayer continues, that venoms located in places or hidden or hidden by moving beings regardless of whether they've been eaten, drunk or given by another means. So it says even poisons actually, even if someone gave you a poison or you ate some kind of poison by accident, it says actually by reciting this prayer to Tara or just by remembering her name or reciting her mantra or even just by thinking about her briefly that any type of poison that you ate at that time actually that you would like vomit it up or it would just run through your body like in diarrhea form and it would pass out so quickly that you would be protected from having any ill effects from it? How about Dundar and Rimtar?

[36:02]

Dundar and Rimtar, I don't know their names. [...] I don't know their So then also it continues, it causes the entirety of all sufferings inflicted by demons, epidemics and poisons to completely disappear, and all this applies to other beings as well. So here it refers to all these different types of unfortunate conditions that could arise to you, all the different types of sufferings. that would arise to you, that through your prayers to Tara, and through remembering Tara, that all these can be overcome, they can be destroyed, and completely turned back. But also, even by remembering this, it's not only just for your sake alone, but by remembering the prayer to Tara, or reciting this prayer, remembering Tara, it can also dispel the sufferings of others too.

[37:08]

So, it extends your own practice to yourself, not only to yourself, but then to also all sentient beings, or all other living beings. So, I'm going to tell you a story about my life. When I was young, I went to school. [...] I was born in 1934 and I was born in 1934. I was born in 1934 and I was born in 1934. So the next verse, it begins by saying that through clearly reciting these phrases two, three or seven times, if one wants a son, one will obtain one.

[38:23]

If one wants wealth, all wealth will be obtained and all desires will be fulfilled without encountering obstacles. So here actually it just says that if one recites this prayer very clearly with very great faith, two times or three times or seven times, and Jetsuma said that... people had considered actually that they would recite it twice in the morning, three times in the afternoon and seven times at night, but I mean that's not a specific practice, just some people have done like that. So in any case, just by reciting this prayer two or three or seven times or whatever, it says that all of your wishes will be obtained. So someone who doesn't have a child and would like to have a child, that through reciting this prayer these number of times with a very pure faith, that person would be able to obtain a child. that if someone who has no wealth, who's poor, through residing this naturally, just in a very natural manner, wealth would be obtained by them. And in the same way, actually, anything that you wish for, anything that you would really desire in this life, without very great effort in a very natural spontaneous way that these would be obtained by you through your recitation of the prayer and says that also all desires will come to you will be fulfilled and also any obstacle that you have caused either by malevolent spirits or by whatever force there are, forces there are, all these different types of obstacles will be suppressed or they'll just be dissolved or pacified.

[39:47]

I am a Buddhist, [...] So this last verse of this part actually where it says, through clearly reciting these phrases two, three or seven times, if one wants a son, one will obtain a son, if one wants wealth, all wealth will be obtained and all desires will be fulfilled without encountering obstacles. And Jetsuma said there's a short story about this verse and she'd like to explain that. In the beginning of the Han dynasty, there was a king called Sobhu. He was the son of Kubla Khan. He was the son of the king. He was the son of the king.

[40:52]

He was the son of the king. He was the son of the king. He was the son of the king. In the village, there was a man called Choja Baba. Choja Baba used to say, I am Choja Baba. I am your son. I will take care of you. [...] I will take care When I was young, I used to go to the village of Kulakang. I didn't go to the village of Lamay. I went to the village of Taze. When I was young, I used to go to the village of Taze. When I was young, I used to go to the village of Taze. I didn't go to the village of Lamay. When I was young, I used to [...] go to the village of Lamay.

[41:53]

When I was young, I used to go to the village of Lamay. When I was young, I used to go to the village of Lamay. When I was young, I used to go to the village of Lamay. When I was young, I used to go to the village of Lamay So there's a story actually that at one time the Sakya lineage at the earlier stages of Sakya actually during the time of the five founding lamas there was a very great connection between the Sakyapa and the kings of China and actually China at that time was ruled by the Mongolian Empire So, one of the great Sakya lamas by the name of Sakya Pandita was invited by the emperor, actually at that time Kublai Khan, to come to China to set up a relationship between the Mongolian emperor and Tibet. So Chogyalpak, or sorry, Sakya Pandita went to China and he lived there for quite a number of years in an established relationship with Kublai Khan, living in the court of the royal palace and teaching Dharma there.

[43:08]

And after some years actually living in China, he passed away. He never even returned to Tibet at that time. But as his his heir to the throne, the lineage continued with his nephew, whose name was Chogyal Pakpa. Chogyal Pakpa actually was very young at that time. But Chogyal Pakpa went to China and lived there and became the royal priest, in other words, or the royal teacher of Kublai Khan. And also at that time, Chogyal Pakpa had one brother who had one son. And the son's name was, how is it, Sasang? the son's name was Sangbhopa, but apparently there was some kind of confusion or there was some type of intrigue at that point and the Mongolian emperor wasn't sure if really this one person, this one son was really the son of the Sapya family or not. There was some kind of intrigue that someone had apparently said that this wasn't a real son of the family, it was an imposter or a fake, it wasn't really a true son. And he was really the only one left in the family, or the next part of the lineage.

[44:11]

Well, Kuglai Khan wanted to test if this was really a true son of the family to see if there was a lineage going on and he ordered for Sang Zoba to come to China in front of him. When Sang Zoba came to China, Sang Zoba came to China. I was in China at that time. [...] I was in China In the olden days, there was no Lama. There were only monks and nuns. Only monks and nuns? Yes, only nuns. There are many ways to do it, but the most important thing is to do it the right way. If you don't do it the right way, you won't be able to do it. uh... and you didn't notice a lot of them you know i don't know how much is in the money some people who don't charge anything to do some of that isn't the one that you know that i don't know that you know that i don't [...]

[45:57]

In the olden days, there was no such thing. There was a big fence in the olden days. [...] in the When I was young, I used to watch a lot of movies. I used [...] to watch a lot of movies.

[46:59]

I used to watch a lot of movies. I used to watch a lot of movies. In the past, we used to go to the temple to pray, but now we don't go to the temple to pray. So, at that time actually the Kublai Khan ordered Sang Boba to come to China and what he decided to do with him actually is that he thought that if he really was a son of lineage that he should be alright no matter what. And he actually sent him off to this place called, what is it, Zingpa? Medzi. Medzi Yul. It's another part of China or Mongolia at that time and actually it was supposed to be a really terrible place and they had a prison there. It was like a, what do they call it, a gulag or something, something like that.

[48:02]

Anyway, they set him up and it was said anyone who goes there never returns really and he was placed in a prison there. And at the time when he was in prison, actually it was pretty much all the leaders of Sakya had gone to China, to Mongolia. So even the monks back at the monastery in Sakya were very worried and they were doing prayers to the protectors all the time for their benefit. But Zangboba, while he was in prison, he prayed very strongly and relied upon Tara to receive blessings from her. And during his recitation one morning, actually, Tara physically appeared to him and put her hand on his head. And as she put her hand on his head, she recited that last verse of that prayer, said that anyone who recites this prayer two, three or seven times, if you wish for a son, you'll have one. If you wish for wealth, you'll gain it. Whatever desires you wish for will be attained and without any obstacles. So she recited that to him and he had very great, I mean, it was a very great vision that appeared to him. And simultaneously with that, as that was happening there, outside of the palace in the capital, which I think actually was some place a little further north,

[49:10]

When the emperor looked out of his window, there was this huge kind of fence or wall around the palace. And on top of the wall, this very huge black bird landed. And as the black bird looked up at the king there and started to shake his body, and he started to shake his body, and he got very ruffled. And as the bird was shaking his body, actually it shook the whole palace, it shook the land there. And the king got very worried and thought that this was actually a sign that he had made a mistake by sending this man to prison and that really it was a sign that he was the son of the Sakya lineage and that he should release him. And actually he thought at that time it's a good possibility that this guy already died. So quickly he sent some guards and messengers down to the prison to release him. And Sangboba actually was still alive and he was brought back. And when he came back in front of the emperor, the emperor said that, I really have faith that you are a son of the lineage, but it's really important that you should have, there should be many sons or many children in the lineage and not just one.

[50:12]

So actually he gave him six wives at that time, or gave him six women as his wife. There was one who was a minister's daughter, and then five other women of that area. And due to that, actually, he had 18 children. Three were girls and 15 boys. So it was said, actually, in the Sakhi lineage, due to the blessings of Tara, by giving that blessing to him, or appearing to him, that the lineage was actually able to prosper. 18 strong wives at that point. And then, he said to me, So, also for you, for all of us actually, no matter what kind of obstacles or unfavorable conditions might arise for us, by praying to Tara, we'll be able to overcome them.

[51:14]

And any of our wishes, whatever they be, whether it be for children or wealth or whatever our wishes are, if we really have faith that Tara herself has already made this pledge, this promise to help anyone that does rely upon her, that looks upon her as a special deity, who looks upon her with devotion. So that because of her vow to help us, that if we return this with these prayers, that all of these wishes of ours will be fulfilled. In the name of Allah, the most gracious, the most merciful, the most merciful. And for, just generally speaking, for anyone who practices the Dharma, really has an entrance into the Dharma as a foundation for your Dharma practice, it's very important just to always remember that you should always try to accomplish the ten virtuous deeds of body, voice and mind, and that you should try always to give up or not engage in the ten non-virtuous deeds.

[52:22]

Actually, that's not a teaching of the Buddha himself. He'd never said anything like that. But that if one has very great devotion and practices from that place of devotion, then actually there's no distinction between male and female. When I was young, I didn't know how to read and write. I didn't know how to read and write. In the time of the Buddha, there was some talk that there were some distinctions between men and women, and Jetsunma was saying actually that that was only at that time, based on cultural or social behaviors or social norms, that there seemed to be different distinctions, but the actual teaching of the Buddha himself, he never said actually there was a distinction between the practitioners, whether they be men or women. When I was young, I used to go to the temple to pray.

[53:30]

I used to go to the temple to pray. [...] Yes, I have. I have a lot of books. I have a lot of books. I have a lot of books. You have a lot of books? Yes, I have a lot of books. You have a lot of books? Yes, I have a lot of books. I have a lot of books. I have a lot of books. And also it says actually, even within the Sakya tradition, that a lot of the great practitioners of Sakya, when they gain their realizations, when they gain the teachings such as the Mahakala, or actually what's known as the Brahman Mahakala, actually this was in India itself, not in Tibet.

[54:35]

Jetsun was saying earlier, when the practitioners were actually out in the forest or gaining their realization, their first realizations actually came, or the teachings came from a female deity. It didn't come from a male deity. And there was one deity actually who was just a form of Vajrayogini, or was named Ayogini, who would appear and give the teaching to them. I don't know. I don't know. So also, even in India, at that time, among the great Siddhas, or people who attained great realization, like among the 84 Siddhas, it says there were two, there are two or three, but actually, Jat Suma says that there were many, many others, I'm not included in that list, who, through their practice, were able to gain realization.

[55:38]

In the beginning, there were only a few of us. Later on, there were hundreds of us. At first, there were only a few of us. We were very busy. We didn't know what to do. So also in Tibet, among the other traditions, there have been many, and even more so than Jetsuma knows of, within the Sakya tradition, over the years there have been a large number of female practitioners who have gained realizations through the practice of Tathagata, or through the practice of Vajrayogini, and there's many histories and stories about them. In this way, we will be able to do our work. We will be able to do our work. We will be able to do our work. We will be able to do our work. So also it says actually that if one practices the Dharma, one can gain enlightenment or a realization, but if one doesn't practice one, you can't gain anything.

[57:05]

So actually it's up to you, your own individual self, if you wish to gain some type of realization or accomplishment on the path, it's up to you to gain it. It doesn't matter who you are, be you a man or a woman. it's through your own efforts that that's accomplished. And it says in the secret teachings of the Vajrayana that no matter who you are, if you practice, it says that in this one very lifetime that you're able to gain a stage of full and perfect enlightenment, that if one really practices, no matter who you are, if you follow the instructions of the teacher, if you follow with devotion and faith and do it correctly, that anyone can attain those realizations. When I was in college, I had a friend who was a teacher. He taught me how to read and write. [...] So, when I was young, I used to go to the temple to pray to the gods.

[58:12]

I used to go to the temple to pray to the gods. [...] I used to go to the temple to So Jetsunma was saying again the basis of the whole practice in any case is to get rid of the non-virtuous deeds, any type of non-virtue that you would engage in. And she said actually it's not that you can just throw it away, it's like not just taking off your ornaments or your rings or your earrings or whatever and just throw them away, it's not that simple. because it's too strong and it doesn't work that way.

[59:13]

But really what you have to do is in a very slow and orderly and consistent manner that you get rid of non-virtuous deeds. And non-virtuous here means like the poison. It means a poison that you're engaging in, eating different poisons and so on, making you suffer. But if you get rid of the poisons, especially like the poisons of desire, hatred and ignorance, that this will enable you to really enter into the path very properly. And getting rid of the poisons, again, isn't something that's done immediately, or it's not something that's done easily, it's something that's done very gradually and very consistently. And if one is able to see this and work on it in a very proper manner, a very slow and steady manner, then it's possible to get rid of them. Just to try and say, OK, I don't want any more desires and throw it away, or no more hatred and throw it away, it's not going to work. It's got to be done gradually. And Jetsun was saying that she just from her own view actually in the place that we live these days over here in America or Canada that it seems actually that a lack of patience is one of the major obstacles that we face or one of the great poisons we have is just impatience.

[60:20]

And if we're able to practice patience very steadily and then also along with that to recognize uh... jealousy that we have she said actually especially impatience and jealousy that if we really recognize them and work on those of uh... alleviating ourself from from those two poisons that this would be the best practice at this time. I don't know. [...] I am not sure if it is true or not, but if it is true, then it is a good thing.

[61:27]

If it is not true, then it is a bad thing. If it is not true, then it is a good thing. So also there are some people have been saying actually that you know in the old days or before in India and Tibet that there were women who gained different realizations but it wouldn't happen in the West and Jetun was saying actually no matter where one is whether you're in India or or you're an Indian or a Tibetan, or you're here in America or in Europe or wherever you are, there's no way or there's no reason why women would not be gaining different realizations. In actuality, women will be, have been and will be gaining different realizations on the path. Basically, she's saying how fast and how quick and how many, we can't say.

[62:32]

This actually, according to the Buddha's teaching, the time that we're living in right now is more of a degenerate time. So in earlier times, more like in the Golden Ages, it was easier and it was It was a bit simpler for people to gain those realizations. The conditions were just more conducive for gaining realization. So at this time, which is called kind of the degenerate time, that the conditions are not as ripe as they were previously, what the Buddha said even in degenerate age doesn't mean that people won't gain realizations, they just have to work a little harder and gain those favorable conditions which they need. So, not saying how quickly or how many, but definitely saying that there is no reason and that there is every reason that women would gain realization at this time, no matter where you are, is a very definite possibility. And she was saying actually that some people or some women would say, You know, they've read in a scripture, they've been told that women aren't able, they're not capable of gaining enlightenment.

[63:37]

And she said, if you keep that in your mind, if you hold that in your mind, and then try to practice with that, it creates its own problems. And actually there's no reason, there's no place in the scriptures that says a woman cannot gain enlightenment. So, what's the process for gaining enlightenment, or gaining different realizations, is your own practice, is your own endeavor. And if you've got a strong endeavor and a strong practice, a steady one, then there's no reason why you wouldn't gain it. If you don't practice and you don't have the right motivation and the right practice to do it, you're not going to gain anything. But the fault's yours. It doesn't matter what you are or who you are. So with the proper motivation or with the proper idea and practice, even in this time, there's going to be many women who will be gaining realizations. So, Jetsuma said that she was able to come here yesterday, Saturday and Sunday, yesterday and today and to be able to give some teachings and share the Dharma with you in relationship of teacher and student.

[64:39]

And she just feels that this is a very fortunate event, a very auspicious occasion for all of us to come together. And she would just like to make some prayers at this time with the wish that everyone will be able to accomplish these teachings and to gain benefit through them. Hmm. This is a very good question. This is a very good question. So she said actually at this point that people would like to ask some questions. If you have questions, please ask. If you don't have questions, don't ask. And she wants to do some dedication prayers after that. Yeah. I have two practices that I do pretty daily. One is, well, I do Vajrayogini. I've been doing Tara. And I did Vajrayogini for a while. And just recently, the last year, I've been devoting myself more to Tara. I feel a real strong connection to Tara. I feel that I pretty much do Vajrayogini by rote, mechanically, and I don't have that connection.

[65:57]

And I'm wondering what her guidelines would be for doing two different practices, and how, you know, if you tend to feel more towards one as opposed to another, or, you know, what would the guidelines would be for doing two different practices? So if you have two children, one of them is deaf and the other one is hard of hearing. The first one is hard of hearing and the second one is hard of hearing. So if you have two children, the first one is hard of hearing and the second one is hard of hearing. So if you have two children, the first one is hard of hearing and the second one is hard of hearing. I have a wife, a son, a daughter, and a son-in-law. [...]

[66:58]

I have a wife, a son, a daughter, and a son-in-law. [...] When I was young, I used to eat a lot of potatoes. I used to eat a lot [...] of potatoes. Just as I was saying, if you have very great devotion and faith to Tara, and this is your practice that you feel very strongly with, then definitely you should do that. In regards to the Vajrayogini, she's saying if you made a pledge in front of your teacher,

[68:01]

that you were going to do this and you made a promise that you wanted to do this practice daily, then actually she said the greatest problem in Vajrayana is to go against your promises, your pledges. This makes the most complications of anything in the teaching. So if you've made a promise and you've made a pledge that really you are going to do that practice, then she said you should continue it to accomplish your promise. And if you didn't make a promise and you didn't make a great pledge, it doesn't matter. And then you should just go with where your heart is settled. Yeah. Hold on a second. I'm now doing three practices on Samatha and Vajradhini and Guru Yoga at different times. It seems at least sometimes when I practice I actually do see clear right mind and it's very wonderful and then it seems I go to work and I forget and I think that's my biggest frustration or impatience is that I see it and I forget and I would like some advice about that.

[69:14]

There were three of them. Samson Shenei, Samson Laminajot. What was the third one you said? Shometa, Vajrayogini, and Guryu. Then Samson Naljanjit was the last one. Then there were three of them. I don't remember the last one. Samson was the last one, but Samson was the last one. What do you call it? Savo. Savo. What is savo? Savo. Savo. Yes. Savo is good. What is savo? Savore. I don't know why I'm saying it like that. You have to, because you have to be good at savo. You have to be able to do it. If you don't know how to do it, you have to learn it. You have to learn it. If you don't know how to do it, you have to learn it. If you don't know how to do it, you have to learn it. So what was the end of your question then? I'm impatient because I forget.

[70:17]

I see clear mind when I practice and then I go to work and I forget. I don't see it anymore and I am impatient. I'd like to know OK. What to do? What to do? I don't know what happened to that car, but the old man's father came to pick me up. The old man's father just died. [...]

[71:17]

The old man's father just died. [...] Yes. And then you go and lock one of them in Chinatown? Lock one of them in Chinatown and then you go to Tongsatun [...] and then This one was saying actually that's just a sign of an unstable mind. So she was saying actually a really good thing to do is just... She said actually it's like if she has to make a call during the day sometime, you know, and she'll forget about it, so she writes the person's phone number on her hand, and then she's working and all of a sudden, oh yeah, there's that phone number there, you know. So she said actually what you need is a reminder. you know, either like maybe write something on clear mind, write something on your hand, or just remember something, you know, something in your room or in your workplace, that if you see that, every time you look at that thing, that's going to remind you about that clear mind thing.

[72:29]

And she said actually in Tibet, I mean, she said this isn't the only place people have an unstable mind. She said in Tibet, actually, even in meditation cells, that they would put many writing on the wall, and it says, you know, don't let your mind wander. So this person's meditating, kind of looking around, oh yeah, don't let your mind wander. You have to get back to that place. Yeah, that's what I'm saying. Actually, just the mind is a very strange, tricky thing. It's just always going somewhere else that you don't want it to go. So you have to work with that and bring it back. Nathaniel? I have a question for you.

[73:38]

When you were young, who taught you how to read and write? Who taught you how to read and write? Yes, who taught you how to read and write? And who taught you how to read and write? What kind of motivation do you have? I have a lot of motivation. I want to learn Guilong. [...] I want to learn Guil I don't know what to do. I don't know what to do. In the olden days, we used to go to the temple to pray.

[74:48]

We used to go to the temple to pray. We used to go to the temple to pray. First part of her answer, there's different types of motivation. Just the word motivation by itself doesn't mean good. There's good motivation, bad motivation. I mean there's different shades of meaning of the same word. She said, for example, If someone gives you money, let's say someone gives you $100, and you have a thought at that time, maybe you're a Dharma practitioner and someone gives you an offering like $100, and at that time you have the thought, this is a very great offering by that person, it's a benefit for that person, they're practicing letting go of things, and you're thinking about the benefit arising for that person's sake,

[75:59]

for the type of deed that they did, that's actually good motivation, because you're thinking about the other person, you're thinking about what good it is for them. So that's a case of good motivation. But at the same time, if someone would give you that money, and you would think, oh, this is wonderful, I got a hundred dollars, you know, and it must be that I'm very, you know, very dignified, high-looking Lama, or I'm a very great practitioner and people want to make offerings to me, And it must be actually that I'm getting more famous and more wonderful because people are coming here and making offerings to me. If you have that kind of motivation, that's actually an improper motivation or impure motivation. So it's the same situation, the same hundred dollars or the same act, but with that same act you can see it from a positive way or a negative way. It's the same type of thing with motivation. It can be seen positively or negatively. What is your name? My name is Samu. What is your name? My name is Samu.

[77:02]

What is your name? My name is Samu. [...] You have to be able to speak the language. You have to be able to [...] speak the language. You have to be I don't know. I don't know. I don't know. I don't know. All right.

[78:04]

Actually, I made a mistake with that. What she wanted to say was to look from the point of view of the person who's giving, not the person who's receiving it. So, for example, the person who's giving the money or whatever, if they have a motivation that they just want to practice giving, they want to engage in this act of dharma in this way, that that motivation would be a very pure motivation. But if they're doing it for the sake that they're giving something to someone else and they want them to look at them in a very, you know, in a very nice way, in a good light, oh, you're a nice person or you're wonderful or whatever, from the point of view of the person who's giving it, if they're giving it with that kind of motivation in mind, just for the sake of their own benefit, you know, they want to get something out of it, then that's an impure motivation. That's why I don't want to talk about it. [...] Why do you say that?

[79:13]

Because it's a new word. Because it's a new word. Do you know the meaning of the word Masoba? The word Masoba. The word Masoba. Masoba. Masoba. What is the meaning of that word? I don't know the meaning of that word. [...] So, just I'm saying just generally, I mean, all the different types of afflictions like the desire and hatred and ignorance, or especially like impatience and jealousy, they're arising from the same place. I mean, they're coming from that same idea of not getting what you want or being dissatisfied.

[80:17]

And since they're arising from that place, that they're impure in that sense. Does that answer your question? Yeah. Okay. Yeah. In regard to my own situation, perhaps Jess and Mark could comment. I wanted to have a picture of Tara to see upon awakening. Would she recommend a white tarot or a green tarot? Green. Yes? Can you say something about the relationship between mind training and welcoming obstacles in this practice?

[81:25]

The green tar practice and the mind training with welcoming obstacles. So I just didn't hear the end of what you said at the very end. Just how to work with all of those aspects, or with you. You are a young man, you have a wife, you have a son, you have a wife, you have a son, you have a wife, you have a son, [...] you have a Yes, that's right. I don't know if it's a good thing or a bad thing, but I think it's a good thing.

[82:29]

I don't know if it's a good thing or a bad thing, but I think it's a good thing. I don't know if it's a good thing or a bad thing, but I think it's a good thing. I don't know if it's a good thing or a bad thing, but I think it's a good thing. So, it is very important for us to have a good relationship with our ancestors. If we don't have a good relationship with our ancestors, we won't be able to live in peace. Yes, that's right. That's why, in the olden days, we used to go to the temple to pray.

[83:30]

We used to go to the temple to pray. [...] That's it for now. She said basically there's not any contradiction in those. From the point of view, actually, of ultimate reality, from this point of view, that when an obstacle arises, it's actually an arising of a reflection of your own mind, due to your own causes, conditions, due to your own karma, that these obstacles will appear. So the seed of your own obstacle is within you, and then it takes on a physical or mental appearance, as if there's something affecting you from the outside or opposing you. But from an ultimate point of view, there's really no obstacle that's arising because it's arising from a mind which is unreal to start with.

[84:36]

So from a point of view of meditating on the state of emptiness or the condition of emptiness, we'll see that actually their own mind and the obstacles arising from them don't have any reality, any real existence of their own. So, what happens then is just taking it from that point of view that that's what we're trying to reach, that when you're practicing the mind training practice like that Atisha had taught, for example, what you're doing actually is trying to create the thought of enlightenment, or the thought of gaining the stage of full and perfect enlightenment, so that if something arises, if an obstacle arises, then through mind training or through meditation of patience, you're trying to redirect that energy into a state of understanding ultimate reality, of understanding emptiness. from the point of view of practicing Tara, for example, what's happening is that when an obstacle arises because we can't see ultimate reality but we want to direct our mind towards that, we're saying actually that maybe someone's causing us an obstacle and what we want to do then is to create a thought of compassion for them. So, when we pray to Tara, for example, to overcome this obstacle, what we're doing is praying not just for ourself alone, that we also will overcome the suffering from the obstacle, but also, who's ever creating this obstacle will also gain a state of freedom from that.

[85:50]

So, it's just like taking two different routes to get to that same place of understanding. I have a question about emptiness. In the middle of the practice that Jetsun showed us yesterday, there's a state where you're supposed to go into a state of emptiness and sit. Is there a specific practice that Jetsun wants us for that moment in the practice? Or can she talk about how to get to a state of emptiness? Do you mean, is there a specific time in the sadhna when that should be done? No, I know there's a time in the sadhna when that should be done, but when that time comes, we won't do it. Okay. So, you said that there are a couple of times when you should do it, when you should not do it. But in your opinion, when you do it, what is the right time to do it, when you should not [...] do it? Nice. Nice. Then it's called the Nyi-Ki-Gom Diraane.

[87:16]

Nice. Nice. I don't know if it's a good thing or a bad thing. I don't know. There's someone saying, actually, you could do it two times during the meditation. I mean, one, just before the meditation, you can practice a vipassana meditation at that point, just in order to bring your mind to a state of happiness or bliss. And just by doing that, actually just putting your mind in a very relaxed state, you know, through a short concentration, and then just letting your mind relax without searching or without being distracted, just letting it sit quietly.

[88:19]

And then in the practice itself, it's right at the end of the practice, where it says actually that the throne that you're sitting on, so the moon disk and the lotus dissolving the light or absorbing into your body, she said at that point actually what you should do is just have a thought that you really are Tara. And with that thought in mind, just that you're Tara, just rest your mind in that thought. So not to try to create any other ideas, not to create the visions of Tara, but just thinking that you are Tara, that you really are this being, this enlightened being, rest your mind just within that. and then just stay within that without the mind wandering, without trying to do any other types of emptiness practices at that point, just merge it together with this thought or this vision of Tara and your mind being just a very still state. And she said actually because also this is a lower Tantra practice, in some of the Anuttara Yoga Tantra practices there's a lot of explanations or different methods for doing that type of meditation. Here she said because it's a lower Tantra practice it doesn't discuss that. And the best thing to do then is just to merge that form and emptiness together at that point.

[89:21]

I've been taught that the best thing is for me to go beyond thinking about what I want and what I don't want, and go beyond thinking about getting fulfillment for the self. So, when I think about, when I worship then, I don't ask for anything except general guidance. So, I hear today that one might ask for something specific, but then I think probably anything I would ask for would be mixed with my own self, with my own self wanting to try to get something. So, what is the appropriate way to, well, is it appropriate to ask for anything or should it just be asking for guidance? I would like to ask you a question. You said that when you were a child, you didn't know how to read and write.

[90:25]

How did you learn to read and write? And how did you learn to write and write? You said that when you were a child, you didn't know how to read and write. How did you learn to read and write? I didn't know how to read and write. I don't know how to say it in our language. [...] When I was young, I used to go to church. Now, I go to church every Sunday. I go to church every Sunday and pray. In this way, I am not afraid of anything. When I go to church, I am not afraid of anything.

[91:26]

When I go to church, I am not afraid of anything. If you want to practice Dharma, that's a desire also. So anything you do really has a desire involved with it. But the distinction actually is your motivation. that whatever your motivation is, going back to that thought before, there's a pure motivation, impure motivation. If you have a pure motivation, no matter what you want, if it's with a pure motivation, then it'll be a benefit and it won't create an obstacle for you or for anyone else. And... I lost the thought. So, for example, like if you want to practice dharma, if you don't have food, if you don't have a house to live in, you don't have just your daily requirements, you're not even able to practice dharma, let alone even to think about other things.

[92:51]

So even also people, a lot of people, will want to take refuge in the Triple Gem, for example, even just to gain their ordinary daily requirements, because they're seeking refuge or they're seeking blessings from the Buddha or the Triple Gem. So, in the same way, when you seek blessings from Tara, in many ways, I mean, you're asking for something, in a sense, you know, but if you're asking for those things, if you're seeking to fulfill the things that you need with the proper motivation. In other words, if you think, I wish to obtain this, and then once I obtain this or with this, I'm going to work, I'm going to practice dharma, I'm going to benefit others. It's not for just my sake alone. But really, I want to obtain this for a higher purpose, for a greater reason, not for a selfish reason. And wanting to practice the Dharma basically is not a selfish reason if you're looking to benefit others, if you're looking to help others. So also, if you need other things in this life so that you can be comfortable and be able to practice Dharma in a very proper way, if you combine that together with this proper motivation,

[93:51]

of, you know, I need this thing and I need it in order to practice dharma, I need this in order to work for others, I need this in order to bring happiness to other people as well as myself, then with that kind of motivation it actually destroys desire. It works against it. Thank you. Do you have a question? Oh, mine was kind of similar to what you asked. I had two questions, and the first one is, if there are special prayers you want to ask for yourself or for other people, what is the appropriate time in the practice to do that, and should you visualize the other person next to you, or is there anything special to do? You said that when you were young, you used to go to the market to buy things. You [...] used to go to the market to buy things.

[94:52]

You used to go to the market to buy things. [...] You used to go to the market In my case, when I was young, I would go to the temple to pray. [...] At the time of doing the meditation practice, when you're reciting the mantra, for example, at the time of the mantra recitation, there's a visualization that from the letter TAM in the mantra Rosary in your heart, light rays are issuing out, touching all sentient beings and benefiting them.

[95:54]

So at that time, actually, if you have someone special in mind, what you can do then is visualize that that light ray goes out, the light rays go out and they touch everyone, but specifically they would go to that person. and that light ray would touch them, purify them of their faults or defilements or illnesses or obstacles and then that light will come back and return to you. So very specifically at that time you can do that visualization to help them. She said also for yourself it's a good thing actually just to recite the 21 verses to Tara and at that time visualizing Tara in front of you to really feel and pray that all of your obstacles would be removed. You said you understand that? That's sort of a funny question, but I feel that each of us probably is finding our own way of connecting to Tara, but I wanted to make sure that I wasn't doing things that are completely inappropriate.

[97:06]

And so I wanted to ask, is it alright during the day, sort of any time during the day, to visualize Tara and say her mantra and imagine that nectar is coming down. The reason I ask is because I'm not a vegetarian, so I wonder, is that appropriate, given all the other, I don't know... Nectar coming, you mean visualizing her in front of you or something? Well, I don't want to be specific, but I guess I have to be. I mean, like, for instance, if I'm driving down the freeway and everybody's driving crazy, then I like to visualize Tara in the sky and all this green light coming down on everyone. But now I'm thinking, well, maybe that's sort of just a westerner, you know, messing around and not doing appropriate things. So, you are the one who created this drama, right? You are the creator of [...] this drama, right?

[98:07]

You are the creator of this drama, right? [...] You When I was young, I used to play with the drums. When I was young, I [...] used to play with the drums. So, if you want to know more about this, you can go to my website. So, if you want to know more about this, you can go to my website. So, if you want to know more about this, you can go to my website. So, if you want to know more about this, you can go to my website.

[99:13]

So, if you want to know more about this, you can go to my website. So, if you want to know more about this, you can go to my website. Yes, actually... From the point of view of being vegetarian, Jetsuma says actually her and her husband, both every morning they do the Tara practice before they eat, or early on. And then during the day, at times, I mean, they eat meat, and any time they'll recite prayer, I mean, either prayer or Tara, or the mantra at any time during the day, and it just doesn't matter. And from the point of view of visualizing Tara, she said as long as you have faith, But if you're doing it with a very great faith, with a proper faith in your heart, it doesn't matter where you are or what you're doing, you can visualize Tara to be any place whatsoever, I mean, over the freeway or anywhere, it doesn't matter. If you're doing this with faith and you're reciting her mantra or her prayer or just thinking of her blessing you with light rays or whatever, it's fine, it's good actually.

[100:15]

Because, I mean, I've never seen Tara. I don't take pictures. I don't really know what Tara is. And so, I mean, I don't want to create fake news. It's just my mind creating. What is your opinion on the Romani language? What is your opinion on the Romani language? The Romani language is a language that has been around for a long time. Hmm. There's a... Most. Most. I have been to many places, but I have never been to a place like this.

[101:39]

Basically, it's like if you have trust in your parents, you trust your parents, you trust your husband or your boyfriend, or you trust some other friend that you have, or you trust your children. I mean, there's a certain type of faith that arises that they're a good person, they're going to do me good, I have a good relation, I know they're not going to subvert, you know, do some kind of subversive actions towards me or whatever. That's actually what faith is. So also, if you know through understanding who Tara is, through, you know, just her hearing, her practice, or her history, or whatever, and you know that she is a benefit, if you create that same kind of trust, that's what trust is, that's what faith is. Yeah? I've been doing the Tara practice for a while, and I still have trouble with the way it's phrased. The language of it doesn't In terms of, you know, um, addressing all these different kind of obstacles and all the spirits and all these kinds of things, and I just wondered if she had any help with that.

[103:03]

Her understanding at an uneven level. Um, just, it, it, it sounds like a, you know, sort of like a, I don't know if you know this, but there is a saying in Tibetan. If you don't know the meaning of the word, you don't know the meaning of the word. If you don't know the meaning of the word, you don't know the meaning of the word. If you don't know the meaning of the word, you don't know the meaning of the word. If we don't do anything about it, it will be like this forever. If we don't do anything about it, it will be like this forever. If we don't do anything about it, it will be like this forever.

[104:07]

If we don't do anything about it, it will be like this forever. Yeah, they are the gobbledog industry. Do you like reciting the verses or not? I kind of do, but I just, in terms of encouraging my faith, I have difficulty trusting that doing it will have the said effect. You know, it's sort of like... I don't know. I mean, every religion has prayers that if you say this, all your obstacles will be removed. And I kind of have that same feeling about this. Why? What does that mean? When we were young, when [...] we were young

[105:34]

Have you ever tried resetting into the...

[105:36]

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