>> TO adies and gentlemen, I'm pleased to announce Wangdrak Rinpoche visiting Google from Tibet on his first trip to the West. Rinpoche is here to support the nuns of his nunnery Gebchak Gonpa in Tibet. He's also here to support relief efforts for the recent Tibetan earthquake that severely damaged regions in Tibet and particularly an orphanage that his nunnery supports. So I'm very happy to have Rinpoche here speaking at Google today about these things. I'd also like to advise those of you who will be in San Francisco tonight that Rinpoche will be speaking at the Urban Dharma Center from to PM, that's the Dharma Punx, if you're familiar with that organization. And so this presentation will begin with Caterina De Re giving a brief presentation about the nuns of Gebchak Gonpa and then we'll turn over to Rinpoche for a brief presentation and then questions. So thank you all very much for attending, and I'll turn it over to Caterina now. Thank you. >> DE R t's really wonderful to be here. I know Rinpoche is very, very excited. And it's like even an earthquake in Tibet wasn't going to stop him from coming here. So, I'll just give you like a brief outline and try to put--give some context of the spiritual practitioners in the Tibet and Buddhism lineage. So maybe some of you are familiar with this English woman. Her name is Jetsunma Tenzin Palmo. And this book has become very popular in the West in the last few years. It's a story of her life written by Vicki Mackenzie. And Tenzin Palmo was, I think, the second Western woman ever ordained in the Tibetan Buddhist tradition. And she did it very traditionally with her teachers. And actually did a 12-year retreat in a cave in Lahul, and so this is a shot when she was actually in that cave. Tenzin Palmo had really adept teachers. And she also had assigned for her meditation instructors these very amazing yogis who came out of Tibet in about 1958. And when she was asking them about her, you know, like, where did they get their incredible training from and how amazing they were, these yogis told her, "Well, if you think we're great, you should have met our female counterparts." And so, I think that was her clear guide that for the rest of her life to try and revive this female lineage in the West and to start a nunnery who could train in this incredible spiritual practice. And she's become renown throughout the world for raising the status of nuns, you know. She often told me that Tibetan nuns, in terms of the social status, were like at the bottom of the barrel. And it was hard for me to believe her, but apparently this was very true. It's very hard for them to get funding and to get any kind of status as the men would. So, nunneries don't get funded as much as the male counterparts and very, very hard for them to get spiritual training and philosophy and all these things. Of course, the Dalai Lama adores her and respects her. And she has spoken at the United Nations and really, really doing so much to raise the status of nuns throughout the world. Then she went to Tibet two years ago in search of women who had a really strong practice in this yogi tradition that she was looking for and that in her book talks about this. So she came to Gebchak nunnery in Tibet, she met Wangdrak Rinpoche who is the abbot of this nunnery. It has about 350 women currently. And so she was looking for one of the elder nuns who still kept it throughout time. And here she is with one of the nuns from the nunnery. This nun was being noted for her visionary adeptness. So let's go to where Rinpoche comes from. Okay. You have China here. Rinpoche is in this area here. Yushu is where the earthquake happened. So you can see how close he was. So this is where the earthquake epicenter was. His nuns come from this region. So very close. So during the earthquake, the nunnery was okay but the temple was cracked. Rinpoche was in his home village when it struck and he immediately jumped in a car with a lot of the other monks and drove at breakneck speed to Yushu to literally pull people from the rubble, which is what he did. This is the view from the nunnery. It's at 14,000 feet. In '59 when things changed in Tibet, the nunnery had about 800 to 1,000 nuns, from what I have been told. Most of them didn't survive. A handful were put in labor camps and stayed all that time until the '80s, and some escaped to caves and managed to survive and keep their practices going for 30 years. And in the '80s, when things relaxed and they were able to do religious practices openly, these elder nuns grouped together and started to rebuild their nunnery. It was completely flattened to the ground. So literally, stone for stone, started putting their nunnery together. And then slowly, slowly, young women started to come and also join the nuns. There are about 30 of those senior nuns. Now, there's only a handful left. So these are some young nomad girls joining the nunnery. They do it of their own volition. No one makes them. It's like an honor to be part of this nunnery. When they join, they do a lot of domestic work for about the first years, so milking the yaks and tending to things like that and cooking. And as I was saying, they're literally still putting together their nunneries, stone for stone. And that's another project that Rinpoche is doing that he needs to rebuild their temple because there's no electricity, there's no windows, and it's falling apart. What's unique about these women unlike many other communities of nuns in Tibet and outside of Tibet to be honest is that they do keep a very pure lineage that actually has been adapted for females. And there's no other group of community of women probably in the world that has this. So they actually run the rituals, they lead the rituals, they pass on the rituals to one another, and they learn philosophy but in a very, very traditional way. The nuns also have a very rigorous form of practice, so most of them would do a lot of their practices in these boxes, the whole three feet by three feet for their entire lives. So they go to sleep there and they do their practices there. Of course, they're doing other things during the day, and they also have refined yoga practices that they do so they're not going to be harmed in any way. Tenzin Palmo also did this sort of practice in 12 years staying in the box like that upright and they're in tiny little houses, so you have--to each little house doing a special practice is probably 21 to 23 nuns practicing like this in very close proximity to each other. Sometimes for--like for their entire three-year retreat, their traditional retreat and sometimes for the rest of their lives, they would practice like this. So it's extremely rigorous but the results are stunning. These are nuns who are about two and a half years into their traditional three-year retreat and they let their hair grow during that time. Many of these nuns too are experts in a practice called Tummo, and that became very well-known in the West in the '80s through experiments conducted by Dr. Benson, Herbert--oh, sorry--Herbert Benson who did tests on these monks in Dharamsala and could tell that they could raise their body temperature by about 40 degrees or something. And these nuns got tested in the winter when it's about minus 22 degrees Fahrenheit. And they do this Tummo practice, this inner heat practice, which can actually melt the snow. And they put like sheets on them and they can dry five sheets in an hour. So they're very adept at producing this heat. And it's1 interesting like in the West, the Dalai Lama had to really scramble to try and find practitioners--men1 who could do this where at this nunnery, hundreds of them can do it and do it really well. I call these women the gold medalist Olympiads1 of training the mind. These are probably the only remaining elder nuns from the pre-19591 days. And these ones hold the lineage. And there are some extraordinary stories on the1 web about some of these nuns who--one in particular, Sherab Zangmo who passed away two years ago1 who--Rinpoche claimed she was about 103 years old. And through her whole process of dying1 remained completely alert, extremely happy, knowing exactly what was happening to her,1 and teaching her nuns as she was dying. And then when she actually died sitting upright1 in meditation, she passed away sitting up and managed to stay in meditation posture1 for seven full days. In the middle of winter minus 22 degrees Fahrenheit, her skin remained1 elastic and her heart remained piping hot for a full seven days after her death. Now1 for an adept Tibetan Buddhist practitioner, this just happens. This is what they can do.1 And it is a sign of the ultimate form of their realization of their meditations. I think1 this one has also passed away since and she also had incredible signs of the passing of1 her death. This elderly nun now is the head teacher of the nunnery. And this is the woman1 I was telling you about who passed away two years ago with extraordinary signs. You can1 see stories of her on the web. And I think there, I might just finish because I think1 it's more important that Rinpoche actually talk more about these nuns and how special1 they are. So I'll leave it over to Rinpoche. >> WANGDRA SPEAKING FOREIGN LANGUAGE]1 >> PETTI nd1 I'm really happy to be here today. And I understand that you--my audience here today are very1 much concerned about culture and values, and specifically about the significance of this1 nunnery and its traditions. And so this shows that you have a great deal of positive energy.1 And thank you very much. >> WANGDRA SPEAKING FOREIGN LANGUAGE]1 >> PETTI here I live in Tibet, it's really cold and it's also a very high altitude place.1 And so now, I'm here in a completely different kind of climate.1 >> WANGDRA SPEAKING FOREIGN LANGUAGE] >> PETTI nd also, I am particularly delighted having to1 come here to see how the--how gender equality is an already established fact of the society,1 and also that so many of you really hold this to be an issue of great importance, and that's1 been a source of great joy for me. >> WANGDRA SPEAKING FOREIGN LANGUAGE]1 >> PETTI o in the nunnery, Gebchak Gonpa or Gebchak nunnery, there are about 340 nuns1 today. >> WANGDRA SPEAKING FOREIGN LANGUAGE]1 >> PETTI nd the nunnery was originally founded by a student of the first Tsoknyi1 Rinpoche. Tsoknyi Rinpoche may be familiar to some as a teacher here in America. So his1 previous incarnation's disciple by the name of Tsang Yang Gyamtso was the Lama who originally1 founded the nunnery on its present site. >> WANGDRA SPEAKING FOREIGN LANGUAGE]1 >> PETTI rior to the establishment of Gebchak Gonpa, the--in the Tibetan Buddhist region,1 there was really not any well-established tradition or perhaps none at all of nuns living1 in their own nunnery and in a self-sustaining and self-governing fashion like this. It really--this1 was--the Gebchak Gonpa was the first nunnery to provide this kind of community haven for1 nuns. >> WANGDRA SPEAKING FOREIGN LANGUAGE]1 >> PETTI nd so traditionally in Tibet as it was and as it still is today, the opportunities1 and choices that are available to men and women in general as well as those that are1 open were available monks and nuns in particular are rather distinct. There is quite a large1 gap in terms of the degree of opportunity and choice that is available.1 >> WANGDRA SPEAKING FOREIGN LANGUAGE] >> PETTI o the Gebchak Gonpa was founded,1 based, first and foremost, on the understanding that the potential for awakening or Buddhahood1 that is Buddha nature is equally present in all beings and not to mention equally present1 in both men and women. However, not withstanding that fact, the opportunities for women to practice meditation1 for example, to live a lifestyle conducive to their spiritual aspirations without impediment1 and so on were practically non-existent. And so it was an order to make that possible.1 In other words, to make it possible for women to have the same opportunity to realize their1 full inner potential, their Buddha nature that the Gebchak Gonpa was originally founded.1 >> WANGDRA SPEAKING FOREIGN LANGUAGE] >> PETTI :56So, and traditionally, as in today as well, there have been and still are nunneries as1 well as monasteries. And in principle, they are founded on the same principles and ordered1 by the same ideals. But in Tibetan society in general, the interest that is shown towards1 monks is much greater. They're much--people tend to be much more interested in the business1 of monks that in the--than in the needs of nuns. And consequently, the tendency has always1 been that monasteries become wealthy and influential in society whereas the nunneries tend to be1 relatively deprived and much less easily sustained and supported.1 >> WANGDRA SPEAKING FOREIGN LANGUAGE] >> PETTI nd Rinpoche mentioned earlier2 that, you know, the Gonpa is open to young women, older women, as well as girls of a2 certain age. In other words, they're all free to join and take advantage of it's--of this2 community and its traditions. And, now, Rinpoche says that the--one of the specific hardships2 that nuns or unmarried women, for example will experience in Tibetan society is that2 even if they stay at home and depend on their parents, for example, for support while they2 pursue their practice. When their parents die, once they find themselves without a family,2 then they're really vulnerable and don't really have anywhere to go.2 >> WANGDRA SPEAKING FOREIGN LANGUAGE] >> PETTI or instance, if there's a son and a daughter2 and the daughter is a nun or is unmarried and wants to practice the dharma, once the2 parents have passed away and the brother, for instance, marries a wife then more often2 than not, the new wife, the new family situation makes her life very--that is the sister, nun2 or spiritual aspirant's life really difficult. >> WANGDRA SPEAKING FOREIGN LANGUAGE]2 >> PETTI nd whereas the younger sister or the nun sister is likely to be--they asked2 to leave the house if there are two brothers and one of the brothers is a monk, then he2 is usually encouraged to stay and is well-attended. >> WANGDRA SPEAKING FOREIGN LANGUAGE]2 >> PETTI nd since my responsibility is to--is to protect and support this community2 of more than 300 women, I really have a lot of experience and a lot of sympathy, tremendous2 sympathy and understanding for the needs, the plights, and aspirations of women.2 >> WANGDRA SPEAKING FOREIGN LANGUAGE] >> PETTI nd as far as the spiritual practice2 of these nuns is concerned, they are really second to none. They are fantastic adepts2 of meditation. >> WANGDRA SPEAKING FOREIGN LANGUAGE]2 >> PETTI lso in terms of the type of Tibetan Buddhist practice that they do, they focus2 specifically on three female divinities or divine archetypes in their meditation. The2 first, being Tara, and the second being Dorje Pakmo or Vajravarahi, and the third being2 Yeshe Tsogyal. So these are three feminine archetypal divinities that they meditate on2 in their practice. And also their dharma protectress, that is the, you know, the angel or the protectress2 of their tradition and their community is Ekajati who is a fierce feminine manifestation.2 >> WANGDRA SPEAKING FOREIGN LANGUAGE] >> PETTI s the most famous woman saint2 in Tibetan history, Machig Labdron once said that the--in fact, the nature of all women2 is perfect wisdom. >> WANGDRA SPEAKING FOREIGN LANGUAGE]2 >> PETTI nd2 also the Indian master Padmasambhava Guru, Padmasambhava said--and specifically with2 reference to the future--the farthest and future situation of the world, so this is2 1,200 or 1,300 years ago that in this world, women specifically are like the ground or2 the source of all positive qualities in human life and in society itself, and that they2 are like the ground of the earth itself from which all of the various fruits and medicines2 of the earth are produced. >> WANGDRA SPEAKING FOREIGN LANGUAGE]2 >> PETTI lso in this tradition of Gebchak Gonpa, there are--there have been and are2 many great Siddhas or highly realized adepts. >> WANGDRA SPEAKING FOREIGN LANGUAGE]2 >> PETTI he primary practice, the fundamental practice of their meditation is love and compassion.2 >> WANGDRA SPEAKING FOREIGN LANGUAGE] >> PETTI ince all their practice is founded2 on the basic motivation and outlook of love and compassion, the ramifications of their2 spiritual practice for their families and anyone else who is connected with them in2 their present life is tremendous, has a very positive ripple effect.2 >> WANGDRA SPEAKING FOREIGN LANGUAGE] >> PETTI nd also even though the surrounding2 world or the outside world and the local society of human beings is full of strife and difficulty2 and so forth, the nuns are, of course, fully cognizant of this. And their work, their practice2 is very much connected and involved with helping to resolve and heal the suffering of the world2 at large and they--that they--there are many ways in which they can benefit people outside2 of their own community through teaching dharma and saying prayers for people and that kind2 of thing. >> WANGDRA SPEAKING FOREIGN LANGUAGE]2 >> PETTI nd one unique tradition of this nunnery is that the practice of three-year2 retreat, which is a traditional form of retreat practice or traditional length of time of2 cloistered meditation practice in Tibetan Buddhism is done within the nunnery by groups2 of about 20 women at a time. And what's unique--one thing that's unique about their former three-year2 retreat practice is they all live in the same compound and they all practice as well as2 sleep in the same room for the--for the full length of those three years. And even though2 they are in such a concentrated situation, they are practicing based on love and compassion2 and Bodhicitta or the mind that aspires to reach enlightenment or awakening. And it's2 because of that grounding motivation that for the entire time that they're living together2 in these close quarters, they're very happy and they get along extremely well.2 >> WANGDRA SPEAKING FOREIGN LANGUAGE] >> PETTI nd even though the conditions2 that they live in are rustic to say the least and also their--the climate is really extremely3 harsh for the better part of the year, their internal state, their psychological and spiritual3 state is an incredibly blessed and happy one. >> WANGDRA SPEAKING FOREIGN LANGUAGE]3 >> PETTI :37There's a lot that could be told about, you know, what makes their practice in this three-year3 retreat so special. But for now, given the time limitations, suffice it to say that what3 they are most expert in and most justly famous for is their practice of the techniques involving3 the subtle energy and nerve channels of the body.3 >> WANGDRA SPEAKING FOREIGN LANGUAGE] >> PETTI nd every year, the women who've3 been practicing those techniques of the subtle nerve channels and energies and specifically3 the practice of inner heat or Tummo, which allows them to survive and exist comfortably3 in extremely cold conditions with a minimum of clothing. Every year, the public is invited3 for a period of a few days to come and see the nuns demonstrate the level of their accomplishment3 in this practice, so it's during the winter. It's very, very cold. It's well below zero3 Fahrenheit, and the nuns are adept in inner heat, have a special cloth which they dip3 repeatedly in a bowl of water and then wrap around themselves and they spend several days3 of uninterrupted meditation drying out this cloth again and again, as a means of demonstration3 of their accomplishment. And the public is allowed to come and witness that in fact they're3 able to do this. So it's an actual fact that anyone can see.3 >> WANGDRA SPEAKING FOREIGN LANGUAGE] >> PETTI o the point that needs to be made3 here is that this is not just a legend or a rumor. This is something that anyone who's3 able to make it to the nunnery at this time--at that time of year when they--the public is3 invited to view the demonstration and actually see for themselves, can actually examine as3 much as they want to determine that in fact they really do have this extraordinary ability.3 >> WANGDRA SPEAKING FOREIGN LANGUAGE] >> PETTI nd3 anyone from any place, any country is welcome to come and visit at that time of year and3 actually see how this is done. However, because of the sacredness and the rarity of this tradition,3 we do not allow anyone to photograph or videotape the nuns while they're demonstrating their3 meditative accomplishment of inner heat. That's something that we cannot allow given that3 sacredness. However, as many people as wished to come in personally witness what they are3 doing is fine. >> WANGDRA SPEAKING FOREIGN LANGUAGE]3 >> PETTI nd last year, Akong Rinpoche who's a Lama who lived in Scotland came with a few3 of his European disciples. >> WANGDRA SPEAKING FOREIGN LANGUAGE]3 >> PETTI nd the reason that they came was the--was the stories that they had heard about3 this, a very elderly nun that you heard about earlier. And that was what prompted them to3 make the trip. >> WANGDRA SPEAKING FOREIGN LANGUAGE]3 >> PETTI :08And3 so here, you see her Sherab Zangmo the centenarian nun who passed away a few years ago. When3 she was right at the end of her life and was apparently quite ill, they called in an important3 reputed, well-reputed Chinese doctor to examine her. And he took her blood pressure and her3 vital signs and said "I'm certain that she will pass away within about three days." And3 as soon as she understood that this was a doctor's diagnosis, she perked up immediately3 and she said "No, I feel fine." And she just seemed as if suddenly, she seemed to be looking3 and feeling a whole lot better and she began to vigorously teach the nuns and she said3 "Don't worry about me, I'm happy. I'm, you know, I'm already where I need to be and so3 you don't need to worry about me. I feel just fine and I'm not going to die. I don't know3 what that guy was talking about. I'm not going to die," and anyway, she--all of her disciples3 gathered around her very concerned about what the doctor had said. And that was the--at3 that time, that was the opportunity that she had to give her students a lot of important3 instructions. >> WANGDRA SPEAKING FOREIGN LANGUAGE]3 >> PETTI nd the Chinese doctor was completely flabbergasted. He couldn't believe his eyes.3 He, you know, was asking everyone "What kind of practice is she doing?" I mean and he said3 that his, you know, whole life of medical study and research and experience had basically3 just completely collapsed. I mean the whole foundation of his understanding of the body3 and of medicine was destroyed by what he saw. >> WANGDRA SPEAKING FOREIGN LANGUAGE]3 >> PETTI nd from that point forward, this particular doctor had developed in a tremendous3 interest and a research interest as well and trying to understand what the tradition of3 their practices, what their techniques are, and how it works. That's become his kind of3 a research obsession now. >> WANGDRA SPEAKING FOREIGN LANGUAGE]3 >> PETTI nd3 although--so, the doctor had predicted that she would pass away within three days. However,3 she lived about--she lived about another week. And when she chose to pass away, she sat up--as3 you heard before--she sat up in meditation. And when after she ceased breathing, she remained3 seated upright for a period of seven days in the sub-zero winter temperatures of that3 region of the area. And during that time, her--the flesh on her limbs remained elastic.3 In other words, not frozen, which would have been the case otherwise. And also her heart3 area remained warm for a period of seven days after she ceased breathing.3 >> WANGDRA SPEAKING FOREIGN LANGUAGE] >> PETTI nd so just before she passed away,3 the last teaching she gave again and again was basically this, that everything, every3 possible thing that exist in the universe depends only on the mind. And also every possible3 experience of that mind is purified within the state or by the state of the mind's true3 nature. And also that all of the possible qualities of the mind could ever manifest3 arise from and that perfected within that ultimate nature of the mind.3 >> WANGDRA SPEAKING FOREIGN LANGUAGE] >> PETTI o, this is just one recent individual4 in a very long--a very old history of the nunnery which has enumerable stories of great4 practitioners like this. But I'm tempted to go into it a bit more but we really don't4 have time to do that now. >> WANGDRA SPEAKING FOREIGN LANGUAGE]4 >> PETTI nd so this is what I know from my own direct experience here and you also4 can if you want to. >> WANGDRA SPEAKING FOREIGN LANGUAGE]4 >> PETTI nd so, I'm really, really delighted to have been able to share a little bit with4 everyone here today about the extraordinary tradition of this nunnery.4 >> WANGDRA SPEAKING FOREIGN LANGUAGE] >> PETTI nd now, I'd be--would be happy4 to field any questions from the audience. >> So the heating...4 >> PETTI nner heats. >> [INDISTINCT] that's the most tangible thing4 for me to wrap on to but how much guidance can someone get for that? I mean do they really4 [INDISTINCT] searching inside or are there steps they follow? [INDISTINCT] spiritual4 contact [INDISTINCT] some kind of [INDISTINCT]? >> PETTI nd so the question is the practice4 of inner heat, is it something or how much instruction and training and guidance is required4 for that? And also what is really the spiritual significance of that kind of practice? Does4 it have--is it just a practice, practical practice, or does it actually have a spiritual4 significance. [SPEAKING FOREIGN LANGUAGE] >> [INDISTINCT] what is the amount of training?4 Like kind of how much direct [INDISTINCT]? Something like you said where you just [INDISTINCT].4 >> PETTI 've already sort of asked him that, so he'll explain. Yeah.4 >> WANGDRA SPEAKING FOREIGN LANGUAGE] >> PETTI his is a really special, unique4 practice. It is--there's a tremendous amount that needs to be understood in order to fully4 grasp what it's all about. >> WANGDRA SPEAKING FOREIGN LANGUAGE]4 >> PETTI nd4 although it's a practice that can be--that the success of which where the mastery which4 can be measured in terms of how much heat is produced in meditation on the surface of4 the body and could be--and that could be tested in term of the external manifestation of the4 practice. But the real purpose and meaning of the practice relates to the training and4 purification of the mind. >> WANGDRA SPEAKING FOREIGN LANGUAGE]4 >> PETTI nd specifically, it is a--the practice of inner heat is related to the nervous4 system of the body. >> WANGDRA SPEAKING FOREIGN LANGUAGE]4 >> PETTI he subtle body of the--the subtle body or the subtle energy aspect of the human4 body is all pervasive wherever--throughout the body.4 >> WANGDRA SPEAKING FOREIGN LANGUAGE] >> PETTI he presence or lack of mental4 clarity and the level of intelligence on understanding--potential understanding of a person is entirely predicated4 upon the state of those nerve--subtle nerve channels.4 >> WANGDRA SPEAKING FOREIGN LANGUAGE] >> PETTI nd4 what tends to happen is that some of the nerve channels of the subtle body become blocked.4 In other words, there's no energy able to flow through them because of their blockages4 and whereas other channels will become--are become open and become the main conduits for4 energy. >> WANGDRA SPEAKING FOREIGN LANGUAGE]4 >> PETTI nd so as it is often said that the straightening or the balancing of the4 physical body causes the straightening and opening and balancing of the physical channels.4 And when the physical channels are opened and straightened and balanced, the mind itself4 becomes more open and balanced. >> WANGDRA SPEAKING FOREIGN LANGUAGE]4 >> PETTI here's a tremendous lore of information of relating to the practice that it takes4 advantage of this subtle body that exists in all of us for the sake of spiritual practice.4 But suffice to say for now that in the subtle body, that is the nerve channels of the subtle4 body, there are two forms of energy. There is the pure energy of timeless awareness or4 wisdom, and there's also enter energy of neurosis and emotional conflict. And so these exist4 in a one degree of proportion or balance in everyone. Or one degree or another--both of4 these exist in everyone. And so the final purpose of all of the practices and yogas4 that relate to the subtle body and the nerve channels is to bring the energies together4 in the center of the body in the so-called central channel. This is the basic objective4 of that kind of practice, but this is only just a rough description. There's a tremendous4 amount that needs to be understood to really be able to appreciate and practice and achieved4 the results of that kind of practice. >> WANGDRA SPEAKING FOREIGN LANGUAGE]4 >> PETTI nd so when it comes to this kind of practice and also determining what kind4 of achievement that someone has, what kind of experience someone has had with the--the4 easiest way to examine like, you know, as described before, there's a kind of annual4 test that the nuns who were engaged in the training of this practice need to pass and4 which is also open to public, but that's just, you know, in a really superficial kind of4 test that they have to pass, the main challenge that they face and the main accomplishment4 that they have to realize in order to be tested like that relates to the mind itself.4 >> Thank you for being here and I apologize, maybe this was covered in the beginning. [INDISTINCT]4 come in late, so I'm sorry. But I'm wondering the relationship between the men in monasteries4 and the women in the nunneries and whether the viewpoint of--I mean it seems like there4 is [INDISTINCT] from within the community for the nuns. And I'm wondering what kind4 of relationship that is how they're [INDISTINCT] as often?4 >> PETTI t means that if [INDISTINCT] >> Yes.4 >> PETTI SPEAKING FOREIGN LANGUAGE] >> WANGDRA SPEAKING FOREIGN LANGUAGE]4 >> PETTI ell in general the actual kind of social relationship between the monasteries4 in the region and this nunnery in particular is very little. I mean they really don't have4 any particular social or institutional connection. >> WANGDRA SPEAKING FOREIGN LANGUAGE]4 >> PETTI asically every monastery and nunnery has its own rules, has its own traditions,4 and has its own means of sustenance or support from the secular community at large.5 >> You mentioned that [INDISTINCT] there's a lot of [INDISTINCT]?5 >> PETTI INDISTINCT] and [INDISTINCT] so I don't think that [INDISTINCT] character5 [INDISTINCT] I mean [INDISTINCT] >> Yeah, we didn't have a clue.5 >> PETTI INDISTINCT]. So if you'd be a little more specific [INDISTINCT]5 >> You can just ask what [INDISTINCT] authors suggest meditating on not to something or5 someone. You just [INDISTINCT] meditation [INDISTINCT] basis of it. Just clear your5 mind emotions [INDISTINCT] meditates on, you know, consciousness, just [INDISTINCT] so5 what could be [INDISTINCT] because you said [INDISTINCT].5 >> PETTI SPEAKING FOREIGN LANGUAGE] >> WANGDRA SPEAKING FOREIGN LANGUAGE]5 >> PETTI nd so in general, there are three different--the questi