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Tantric Wrathful Deities: The Psychology and Extraordinary Power of Enlightened Beings in Their Fearsome Form

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Originally written and published by Lee Kane of Buddha Weekly: Buddhist Practices, Mindfulness, Meditation. Copyright Buddha Weekly.

Wrathful deities in Buddhism can be terrifying, monstrous, and demonic in appearance—but they are actually the “good guys.” People who might be casually interested in Buddhism are often puzzled, even horrified, by Tantric Buddhist Deities depicted as ferocious personas. At first exposure, they might seem almost demonic, sporting garlands of human heads, multiple terrifying faces, often stepping on human forms. When Westerner’s first explored Tibet, they reported that Tibetans “worshipped demons.”[1] What else could they make of apparently horrifying forms more terrible than the demons of Biblical hell itself?

 

Fierce deities, such as mighty Hayagriva's ferocious aspect, are are often misunderstood by Westerners as demonic in appearance. The fierce appearance represents skillful means. Hayagriva (Tamdrin) is a fierce emanation of Avalokiteshvara, the compassionate Buddha. Here he is in Yab Yum with Vajrayogini (Vajra Varahi) representing the union of compassion with wisdom.
Fierce deities, such as mighty Hayagriva’s ferocious aspect, are often misunderstood by Westerners as demonic in appearance. The fierce appearance represents skilful means. Hayagriva (Tamdrin) is a fierce emanation of Avalokiteshvara, the compassionate Buddha. Here he is in Yab Yum with Vajrayogini (Vajra Varahi) representing the union of compassion with wisdom.

 

“Westerners can find the wrathful images bizarre and confusing,” writes psychologist Rob Preece in The Psychology of Buddhist Tantra.[1] “Early encounters with Tibetan culture, with its ferocious and erotic deities, led its religion to be viewed with great suspicion. Those of missionary disposition even tried to convert the Tibetans… to save them from what they saw as demon worship.”

At the same time, there is no denying the “extraordinary power of tantric deity images,” Preece added. In fact, these forms are deliberately more terrible than demons; they represent forces that help us transform these very demons—whether you see them as psychological shadows of the mind or tangible entities. From a Buddhist point-of-view, they help us remove the obstacles to Enlightenment. Writes Preece, from a psychological point-of-view, “beneath the pageantry lies a profound meaning. It’s difficult to comprehend at first, but in our search for a way to understand the transformation of the many facets of the Shadow[2], Tantra can be of great significance.”

The fierce image of Arnold Swarzenegger fighting injustice with his powerful weapons and skills, helps demonstrate the principle of fierce deities in Tantric Buddhism. (See analogy below).
The fierce image of Arnold Schwarzenegger fighting injustice with his powerful weapons and skills helps demonstrate the principle of fierce deities in Tantric Buddhism. (See analogy below).

 

Schwarzenegger as a Wrathful Deity?

He clarifies wrathful practice with an amusing Western ‘Hell’s Angels’ example, and comparing peaceful meditations (the pinstripe-suited man) and wrathful practices (Schwarzenegger): “If we think of a gang of Hell’s Angels that has become totally wild and anarchic, how might their energy be brought under control? If a man dressed in a pinstriped suit with good intentions said to them, ‘Now look, you fellows, this just won’t do,’ we can imagine how predictably derisory their response would be. On the other hand, if they were addressed by a Schwarzenegger-like figure, who looked powerful and tough, dressed like a wild man, dishevelled and scarred, carrying chains, knives and other weapons, the response would be different. They might develop respect or interest and be drawn into some kind of relationship, even to the point where becoming their leader, he could change the direction of their behaviour… and their aggression would be gradually channelled.”

Wrathful deities, like the fictional Schwarzenegger character, embody wrathful characteristics. They can appear in apparently demonic aspects, bristling with weapons, fanged, dripping blood, and surrounded by aureoles of fire. When a serious practitioner evokes them, their power to transform is forceful and certainly very tangible.

Just as a Schwarzenegger-like character puts on a show of force and ferocity, to accomplish his ‘tough love’ agenda, the Wrathful Deities of Tantra are motivated by compassion. Their cause is bodhicitta. The wrathful appearance is an expression of skilful means.

 

Amongst the fiercest of the fierce is the Goddess Palden Lhamo. Her description is truly chilling, but just as powerful are the results from her practice for those who have proper initiation and a teacher's guidance.
Amongst the fiercest of the fierce is the Goddess Palden Lhamo. Her description is truly chilling, but just as powerful are the results from her practice for those who have proper initiation and a teacher’s guidance. 

 

The Embodiment of the Shadow

The non-psychologist tantric practitioner understands these wrathful deities, in part, to be the very embodiment of the negative karmas or emotions they help us confront and control. These protector deities help us remove obstacles of our practice. For example, bull-headed Yamantaka, the “slayer of death”, is arguably the most ferocious of the wrathful deities and is considered a helpful practice for people with anger or hatred issues. At a higher level, Yamantaka—which means literally “slayer of death”—is a form more terrifying than death itself, and by virtue of this, he represents the very power of Enlightenment to defeat death.

Even Avalokitesvara, the peaceful and wonderful Buddha of Compassion, has his terrible form, Mahakala the great black one, as described by Vessantara: “With a world-shaking cry the figure, now blue black, starts to its feet… The giant figure pounds forward, wild hair streaming upward, tied around with snakes. The massive body, nearly naked, girt only in a tiger-skin, wears skulls—pretty, staring skulls—as jewels. Snake-enwreathed, fang-mouthed, three eyes glaring bloodshot from an awesome face, he marches onward bellowing challenge…”[3]

Vajrakilaya is a popular Yidam
Vajrakilaya is the fierce aspect of Vajrasattva and is treasured for very powerful karma purification practices. Here, Vajrakilaya is shown with consort.

Dharmapalas Protect the Mind

Why would anyone wish to conjure up such apparently horrible images of Enlightenment? Vessantara explains: “On a deeper level, dharmapalas throw back into the shadows the forces of nightmare and madness which always threaten to tear loose and subjugate the human psyche.” Interestingly, many psychologists, Preece among them, have analyzed wrathful practice and found it psychologically sound. In the same way, a psychiatrist might ask a patient to face his past traumas—often deeply buried in the subconscious—the Tantra practitioner faces the obstacles to Enlightenment.

The highly advanced practices of Tantra actually “transform” the negatives, instead of suppressing them. “We have lost the symbols and rites of transformation that elevate the dark angel from an unconscious, potentially demonic state into a healthy conscious relationship,” writes Preece. “Despite our best efforts at curbing and containing aberrant human nature, the daily news is filled with its shadowy effects. The question still stands as to how we transform rather than suppress its forces.”

Stated another way, the purpose of wrathful deity practice is none other than converting our negative karmas and emotions into a force for Enlightenment, helping us understand Emptiness. Or, more traditionally stated, removing the obstacles in our practice, whether external or internal. Preece writes, “As a manifestation of the wisdom of dharmakaya, he embodies the power of wisdom to overcome the Shadow’s demonic side, not by repression, but by absorbing its forces into his nature.”

Black Mahakala is the fierce aspect of one of the gentlest of Buddhist Deities, the Compassionate One Avalokitesvara or Chenrezig.
Black Mahakala is the fierce aspect of one of the gentlest of Buddhist Deities, the Compassionate One Avalokitesvara or Chenrezig.

 

Wrathful Deities Are Usually Higher Tantric Practices

Wrathful deities are usually restricted practices for senior practitioners, often practices of the Highest Yoga Tantra. Because we work with the darkest internal and external forces, unguided practice could be considered dangerous and is actively discouraged. A qualified teacher with lineage is always required.

The Wrathful deities can be of two main types:

  • Herukas: Enlightened Beings who manifest as wrathful forms
  • Protectors: Wrathful deities who protect. These can be subdivided into three types: Dharmapalas, or “protectors of the Dharma”; Lokapala’s who are the protectors of the world; Ksetrapalas, protectors of a region.
Yamantaka, the Death Destroyer, arguably the fiercest of all the fierce deities in Buddhism, is a highest yoga tantra practice. Yamantaka helps practitioners with obstacles to practice, and particularly with anger.
Yamantaka, the Death Destroyer, arguably the fiercest of all the fierce deities in Buddhism, is a highest yoga tantra practice. Yamantaka helps practitioners with obstacles to practice, and particularly with anger.

 

Dharmapalas: Protectors of Dharma

There are eight main Darmapalas, the protectors of the Dharma, who help practitioners remove the obstacles to their practice, advancing them in their cause for Enlightenment.

Yamantaka is probably the best known, and possibly the most ferocious; he is the bull-headed wrathful deity who overcame death itself. Yamantaka, an aspect of Manjushri, even ‘recruited’ Death, in the form of Yama, as a Dharmapala—demonstrating the psychologically profound principle of absorption of shadow.

Other great Dharmapalas include Mahakala, the Great Black One (an aspect of Avalokitesvara), Hayagriva, and the terrifying Goddess Palden Lhamo.

 

Ekajati Yidam
Ekajati is a high tantric fierce deity. Her single-minded focus on the Dharma is a very powerful concept.

 

Wrathful Deities: Vivid, Intense and a Heavy Commitment

Meditating on the ferocious embodiments of Enlightenment, for some people, myself included, can feel more vivid, in some ways more engaging and compelling than calming, peaceful deity meditations. There is no question you are working with the mind. The images jump vividly, snap to clarity. Perhaps it’s the massive scale of the imagery, so intense and fierce that makes it easier to visualize for some people.

It’s neither for the faint of heart nor the lazy of practice. Most wrathful practices are of the highest yoga tantra class. Tashi Tsering, in the book Tantra: The Foundation of Buddhist Thought explains: “Different Vajra masters give different commitments when they give initiations—such as doing the full sadhana every day—and while this may not be the determining factor, you should consider whether you have the time and energy to follow such a practice. Perhaps a wrathful highest yoga tantra deity with many arms and faces is attractive to you, but is that the best practice for you to do?” [4]

Although the actual practices and visualizations are passed teacher to student, together with all-important instructions, a quick study of any of the many famous thangkas of fierce deities, reveals an intensity of images that make’s the middle earth world of Tolkien’s Lord of the Rings seem tame. Yet, this isn’t an exercise in fantasy or a dream-filled trip to a wondrous mindscape. The practice of wrathful deities is difficult, rewarding and an extremely advanced. It is also not for everyone. Most wrathful practices are the highest yoga tantra class, typically only introduced to practitioners after many years of successful foundation practices.

 

Black Troma Nagmo Lion Faced Dakini.
Black Troma Nagmo Lion Faced Dakini.

Highest Yoga Tantra

The colorful concepts of wrathful practice can be alluring, and the promise of removing obstacles to practice is irresistible to many serious practitioners. Beyond the immediate goal of removing obstacles, and transforming emotions and aggregates, wrathful practices—at least those of the Highest Yoga Tantra class—profoundly work on our body and mind. As explained by Geshe Tashi Tsering, “The main objective of highest yoga tantra is to move the subtle winds or energies through the central channel to eventually enter the heart chakra and abide there. When all of the subtle winds are dissolved into the indestructible drop at the heart chakra, we experience the clear light mind. When the clear-light mind eventually comes into union with the illusory body, the resultant state—enlightenment—is achieved.” [4]

Wrathful and Highest Yoga Tantra are obviously not an overnight practice, nor one that can be undertaken without a teacher, yet it is still considered the “lightning path” to Enlightenment. By harnessing fierce aspects of Enlightenment, for those who are suited karmically and emotionally to the practitioner, progress can be very fast in relative terms—although, only under the guidance of a qualified guru.

For those karmically blessed enough to find their perfect teacher, and willing to make an unbreakable commitment, the lightning path of wrathful deity practice is an extraordinarily rewarding and enlightening experience.

 NOTES

[1] The Psychology of Buddhist Tantra, Rob Preece, Snow Lion, ISBN-13 978-15559392631.

[2] Commonly used psychology term referring to Shadow of the mind, the subjugated darker feelings we are ashamed of that unconsciously affect us.

[3] A Guide to the Deities of the Tantra by Vessantara, Windhorse Publications, ASIN B013RNOFJS

[4] Tantra: The Foundation of Buddhist Thought, Volume 6, Geshe Tashi Tsering.

 

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The post Tantric Wrathful Deities: The Psychology and Extraordinary Power of Enlightened Beings in Their Fearsome Form appeared first on Buddha Weekly: Buddhist Practices, Mindfulness, Meditation.


Mama Buddha Tara: Compassionate Action; Stories of Tara the Rescuer

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Originally written and published by Lee Kane of Buddha Weekly: Buddhist Practices, Mindfulness, Meditation. Copyright Buddha Weekly.

“Tara is without doubt the most beloved female deity in Tibetan Buddhism, revered for her swiftness in helping those who rely on her. She has been described as a Buddha for our modern age, a sublime personification of compassion and wisdom in female form at a time when sorrow and suffering seem to be increasing everywhere. Of all the Buddhas, Tara is the most accessible.” — From the book Tara in the palm of your hand, by Acharya Zasep Tulku Rinpoche [1]

Tara in the palm of your hand, a book by Venerable Zasep Tulku Rinpoche

Tara is the Buddha of Enlightened Activity. Tara (Drolma in Tibetan) is often just called the “saviouress”, not just in the sense of spiritual salvation, but also as a rescuer of beings suffering in samsara here and now. Just as a child might call out for her mother if she is in danger, devout Tibetan Buddhists tend to call out for Tara in times of need. [For an in-depth story on Tara, see this Buddha Weekly feature>>] But just how does that work? Does a goddess sweep down and rescue us? And why is she called the “Mother of all Buddhas?” These are the questions we try to answer, together with some practice suggestions.

All Your Problems Solved?

In Tibet, despite enormous respect and sacred devotion for Tara, She is often just known as “Mummy Tara”. 

Bhikshuni Thubten Chodron (see video below) wrote

“If you put your full trust in Tara, you will receive the guidance you need and all your problems will be solved…”

 

Green Tara. From a 18th century prayer:
“From my heart I bow to Divine Mother Tara, essence of love and compassion, the most precious objects of refuge gathered into one. From now until I reach enlightenment, hook me with your great love and kindness to liberate me.”

 

Venerable Zasep Rinpoche.

There are literally thousands of stories of ordinary Tibetans, fearing for their lives, abused, in pain, in prison, fleeing persecution—who simply turned to Tara in these times of desperation, and were rescued.

Thubten Chodron explains: “When we say, ‘Please protect us from this danger!’ we do not expect a green goddess to swoop down from the sky and rescue us… Rather, we are calling out to our own wisdom, invoking our own understanding of the path so that it can protect us from the dangers…”

Bokar Rinpoche, in Tara the Feminine Divine, explains, “In truth if we realize the true nature of our minds, the deities reveal themselves as being not different from our own minds.”

The Green Goddess Swoops Down?

Zasep Rinoche, in his book Tara in the palm of your hand, describes several stories of Tara’s saving intervention with his students and himself. Bokar Rinoche also tells many stories of Tara rescues.

This isn’t a “green goddess sweeping down” but often takes the form of listening to our own intuitive mind (wisdom). There’s also an element of Karma in these stories. By relying on Tara, this itself is meritorious karma, making our outcomes in life more positive.

On the other hand, devotion and faith are important. Bokar Rinpoche explains: “Tara has the power to help us. However, this power is effective only if we trust it. For Tara to help, we must pray to her and call upon her from the bottom of our hearts without reserve or doubting her interventions.” [3]

 

Green Tara’s kind face. Tara is known as Tara the Rescuer.

 

Bokar Rinpoche tells the story of Tara protecting a caravan of valuable sugar from bandits (being taken as an offering to the Karmapa) when he was twenty:

“In 1958, the road to Lhasa was extremely dangerous… Who could protect us better than Tara?… It was impossible for us to evade them. We went off the path to set up our encampment but it was not sufficiently hidden to avoid being seen. From where we were, we could see the Champs coming, menacing and demanding ransom from the nomads who had given us the warning. It should have been inevitable for them to see us… However, they did not sees! Certainly we were scared, but we never ceased to pray to Tara and recite her praise… I am convinced that our safe journey was due to Tara’s blessing and kind protection.”

 

Zasep Tulku Rinpoche is the author of Tara in the Palm of Your Hand, a commentary and practice of the 21 Taras.

 

Zasep Rinpoche, in his book Tara in the palm of your hand, gives several examples of Tara rescues, including two of his own, where he describes a harrowing escape:

“I had parked my car, which had a picture of Tara in it, next to an apartment building. While I was away doing an errand, a concrete balcony on the building collapsed, crushing the two cars next to mine, but leaving mine intact, albeit dusty.”

Tara’s Snow — a Blizzard Saves the Refugees

Bokar Rinpoche gave another gripping story of Tara rescue. At the time, he was with a group that went to Nepal to escape. With sixty people, monks and laypeople, they set off through the mountains. They were pursued by Chinese troops and discovered there were more in front of them from passing nomads. They performed Tara rituals and divination. The result had them set off on the most dangerous path, not the easy one. If the snows came, they might be trapped and lost. They followed Tara’s divination, took the dangerous path, a race against an approaching snow storm and the Chinese troops:

“When we reached the pass, the snow began to fall, causing us many difficulties. We had trouble moving forward and many animals died. We lost several bags. Despite this, we were able to get over the pass and finally arrived at Mustang, a small kingdom of Tibetan culture within Nepal… Later I learned that the Chinese troops were really pursuing us and we were close to being caught. Only the snowstorm hindered them from overtaking us. For us, the storm made everything difficult. Just after we passed, the route was impassable. If the snow had not fallen, or had fallen slightly earlier, or slightly later, we might have been caught… I could not help thinking that this timely snow storm could only be Tara’s blessing; Tara, whose help we did not cease to invoke.”

Ani Choying Dolma’s beautiful singing of Green Tara’s mantra Om Tare Tuttare Ture Svaha. This version is 2 hours of straight through chanting — good for singing along! 

 

 

Bhikshuni Chodron tells many personal stories of physical rescue in her book How to Free Your Mind: Tara the Liberator. In the preface to her book, Lama Zopa Rinpoche also told the story of a student who had terminal cancer, who received the practice of Twenty-one Taras (the praise)—and fully recovered. Simply chanting her Mantra, when in need or danger, can bring rescue you from danger:

Om Tare Tuttare Ture Svaha

Tara’s mantra “throat chanting” from Lama Tashi:

Tara’s numerous anecdotal stories of rescues, some very dramatic and very recent, are compelling, and one of the reasons she is loved and praised by millions each day.

Zasep Rinpoche tells another more recent story during one of his many teaching tours to Mongolia. He was guiding students on a 108-spring Chod retreat. They were staying in yurts (tents):

“One afternoon, just after we had set up, a fierce hailstorm arose; though it lasted on ten minutes, it was so powerful and destructive it destroyed 15 yurts in the valley. I was alone inside a yurt we were using for meditation. The yurt was very small, maybe ten feet in diameter, and the storm almost blew it away. I held on to the door frame, hoping the yurt would not collapse. My intuition told me to say Tara’s mantra… thanks to Tara the yurt remained standing.”

 

Green Tara on a lotus with Amitabha on her crown.
Green Tara on a lotus is visualized with one leg outstretched — ready to leap to the aid of people in trouble. Above her head is her own guru Amitabha Buddha.

 

Why is Tara so Popular?

Bhikshuni Chodron explains why Tara is so popular:

We can relax in her presence and look at ourselves honestly, knowing that Tara will not judge, reject or abandon us due to our shortcomings. Like a mother, she sees her child’s potential — in this case our spiritual potential or Buddha-nature — and wants to nurture it.

She is also popular because she is all about speed — a bid deal to modern people. Thubten Chodron writes, “Aspirations made in the presences of Green Tara may easily grow into results, and requests made to her may be quickly actualized. One reason for this is that by visualizing and praying to Tara, we are energized to create causes for happiness and to eliminate interferences in our Dharma practice.”

Tara’s Omniscient Mind

Like all Buddha’s, She is a fully enlightened being with an omniscient mind. All Buddhas have the same qualities. Buddhas have no defilements. Tara has no defilements. She has no afflictive obscurations, the ones that keep us in samsara: ignorance, anger, and all other karmic afflictions that keep us in cyclic existence. Tara is no different from other enlightened beings, such as Amitabha (Amita), Avaolokitesvara (Chenrezig or Guanine), Vajrapani or Manjushri.

21 Praises to Tara from Her Eminence Jamyang Dagmola Sakya (accompanied by Nyima Gejie):

Tara, the Activity of Compassion

White Tara has Her own mantra, Oṃ Tāre Tuttāre Ture Mama Ayuḥ Punya Jñānā Puṣtiṃ Kuru Svāhā, known to be actively beneficial in the practices of Long Life and Health.

Although the attainments and qualities of equanimity, love, compassion, joy and the six far-reaching attitudes are the same, Tara is considered to be the “activity of compassion”. All Enlightened Buddhas have the same essence. Yet we associate Green Tara with motherly protective activity of compassion. To take other examples, Avalokitesvara is associated with “compassion”, Manjusri with “wisdom” and Vajrapani with “power” — yet all are equally fully Enlightened Beings with the same realizations. All the Buddhas contain these qualities, but Tara attracts those who benefit most from compassionate action.

“Tara is not a concrete, self-existent person with a personality, and for this reason, we train our minds to see her as an emanation of the good qualities that we want to cultivate,” explains Bikshuni Thubten Chodron in her popular book How to Free Your Mind: Tara the Liberator.

She goes on to explain, “A Buddha has two main bodies: a dharmakaya or truth body, and a rupakaya or form body.” The omniscient mind that has eliminated defilements is the dharmakaya, she explains. The rupakaya, are various forms assumed by enlightened beings to communicate more effectively with us.

Who Can Call on Tara for Help?

Anyone. Period. Venerable Zasep Rinpoche explains:

“Anyone can pray to Tara, even people who are not Buddhists. However, if you take refuge in Buddha, Dharma and Sangha, take Tara initiation, and regularly practice a Tara Sadhana, your prayers will be more beneficial.”

 

Dance of the 21 Praises of Tara at the Maui Bliss Fest 2012:

 

Why would Tara help a non Buddhist? Putting aside the obvious answer — compassion and love — She is part of all of us. In Buddhist philosophy, all people, all sentient beings — even insects — have “Buddha Nature”, or the potential to become Enlightened. We call on our own inherent Buddha Nature, when we outwardly call on any Buddha or Enlightened Being.

Even someone who has not take Refuge has Buddha Nature. Simply recognizing that nature — which naturally happens if you call out Tara’s name in times of trouble — can be enough to activate that nature. Whether that rescue becomes a subconscious one, where our own mind triggers instinct and motherly intuition that “saves us” from trouble, or an overt one, such as Zasep Rinpoche’s story of the balcony falling on the cars.

 

Green Tara on a Lotus with Amitabha on her crown.
Green Tara represents the loving “active compassion” of the Buddhas, and is often called on by Buddhists when they are in physical danger.

 

Mama Tara

“Tara is the mother of all the Buddhas. When you practice Tara you come closer to her, and can feel her motherly love; you feel you are well-loved and nurtured by the most beautiful mother of all Buddhas.” — Tara in the palm of your hand, Venerable Zasep Rinpoche.

Why is Tara often called Mummy Tara? This is not just an endearment, to millions of followers who find refuge in Her active mothering aspects.

Tara also appears in endless forms, symbolic of her activities and nature. Upper left Blue Tara, upper centre Vajrayogini, upper right Vajravrahi, bottom left White Tara, centre bottom Protectress Palden Lhamo, bottom right Green Tara.

She is often called the “Mother of all Buddhas”. This is not in the maternal, physical sense, of course. Just as Bodhisattvas are called the “Sons of Buddhas” —  the spiritual children of the Buddhas—Buddhas, Bodhisattvas and enlightened beings who followed a guru Buddha. In a similar way, Tara is considered the “Mother of all Buddhas.”

“Her female form represents wisdom, the essential element needed to remove the ignorance that misconstrues reality and is the root of our suffering.” — Bhikshuni Chodron [2]

Thubten Chodron continues: “Thus she is called “the mother of all the Buddhas,” for the wisdom realizing reality that she embodies give birth to full enlightenment, the state of freedom from self-grasping ignorance and its attendant self-centredness.”

 

 

Correct, simplified Green Tara visualization. Each gesture, implement and even the posture, flowers and pose mean something important.

 

Tara embodies the feminine principle, which generally symbolizes wisdom. Since wisdom is the mother of Enlightenment, She is called the Mother of the Buddhas (who became enlightened because of Wisdom.) But, in Green Tara’s particular case, she represents the “activity” of wisdom and compassion. Green indicates “wind” and activity in Tibetan symbolism and is the colour of the Buddha family of Amoghisiddi. Wind also refers to inner wind, as in Windhorse (similar to Chi or Prana). It is said that our minds are carried on wind horse, the vital energy of life. Tara is of the “wind” family.

Tara: A Special Combination of Wisdom and Active Compassion

This makes Green Tara very special. Not only is she wisdom (embodied in her female form), she is active compassion (green) and the Mother of the Buddhas. Mama Tara is a “doer” not a talker. Like a mother, She is protective, and as the embodiment of “active compassion” She is also a hero who will rescue those in trouble.

 

Green Tara meditation tankha
Green Tara is a fully realized female Buddha, and a Yidam to many practitioners. She is the active aspect of compassion, compassion in active, but as an Enlightened Being she is also understood to have all of the qualities of all Buddhas.

 

Mother of All Buddhas

Mother of all Buddhas refers to enlightened wisdom of the Buddhas, as in her aspect as Prajnaparamita. In sutra, she is mentioned in the Mahavairocana Sutra, Manjusri-mula-kalpa and others.  In Tantric texts, Shakyamuni Buddha called her the Mother of Buddhas when he delivered Her Dharani.

 

Buddha-Weekly-Green-Tara-and-Tam-Symbol-Buddhism

 

In “Sarva-tathagata-matr-tara-visvakarma-bhava-tantra-nama”, Buddha teaches Manjusri and countless deities in Tushita realm (quoted from Martin Willson’s In Praise of Tara: Songs to the Saviouress.)

Manjusri asked the Lord: “Lord, all the Buddhas of the three times are deep. How therefore did She produce them? How is She their Mother?”

And the Lord said, “That is true, Manjusri, but all the Buddhas of the three times are also unproduced and unceasing, not defiled and not immaculate, with decrease or increase, and by nature in Nirvana; for this reason: that is the nature of all dharmas.”

When Manjusri asked Shakyamuni to clarify, the Lord said, “Manjusri, the Ultimate is called Nirvana, the Universal Law (dharmadhatu) is called Nirvana; it is a synonym with the True Goal. It is Great Compassion. Conventional nature is a synonym of samsara. The Mother who produces the buddhas of the three times is beyond this; therefore She is beyond samsara and affliction.

Thus, Manjusri, She is to be regarded as Mother.

And the Lord said: “Therefore, Manjusri, with understanding of the Suchness of dharmas should one meditate on Her; one should recite this dharani, practice earnestly, understand Her qualities and make offerings to Her. One should receive instructions and have no doubts. One should act earnestly in the deeds, remember Her praises, and practice the rites severally.” In these words He taught to the Bodhisattva Manusri the Youthful.

“From My Heart I Bow to Divine Mother Tara”

May Tara devotes chant the “Song of Tara” — almost a complete daily practice — from an 18th century prayer by a noted monk:

From my heart I bow to Divine Mother Tara, essence of love and compassion, the most precious objects of refuge gathered into one. From now until I reach enlightenment, hook me with your great love and kindness to liberate me.

By the witness of the Three Jewels, not just from my mouth but from the depths of my innermost heart and bones, I pray to you morning and evening. Show your blissful face to me, Loving One. Grant me the nectar of your speech.

Great gurus and small gurus cheat us with their made-up teachings, selling Dharma, teaching without comprehension, not observing who is qualified and who is not, being concerned about their own happiness and the eight worldly concerns. Since I can no longer trust friends of this degenerate age, you are my principal guru. Inspire me, Divine Mother, essence of love. Arouse the great power of your compassion and think of me.

I take refuge in you Tara; like you, no Buddha could ever deceive me. But understanding the odd character of these times, most Buddhas have gone into the bliss of nirvana. Even though they have great compassion, we have no connection. Since for me there are no other deities, you are my principal deity. Bestow realizations upon me, Divine Mother, essence of love. Arouse the great power of your compassion and think of me.

Most Dharma protectors do not show their powers. Tired of those who invoke them, they do not act. Other protectors, lacking insight but proud of their power, may be friendly for a while but will later do me harm. Since I cannot rely on other protectors, you are my principal protector. With divine action, Wisdom Mother, essence of love, arouse the great power of your compassion and think of me.

To ordinary view the names of objects are the same as their meaning. Like this, they produce afflictions and bind us to samsara. When it is time to die, unless I understand the true nature, could a wish-fulfilling gem enable me to carry even a sesame seed with me? Since I do not trust in illusions, you are my real richness. Please grant my desires, Divine Mother, essence of love. Arouse the great power of your compassion and think of me.

I cannot rely on the non-virtuous friends for even a day. They pretend to be close to me and all the while have in mind the opposite. They are friends when they wish it and enemies when they don’t. Since I cannot trust in this kind of friend, you are my best friend. Be close to me, Divine Mother, essence of love. Arouse the great power of your compassion and think of me.

You are my guru, my yidam, my protector, my refuge, my food, my clothes, my possessions, and my friend. Since your divine quality is everything to me, let me spontaneously achieve all that I wish.

Although I am overwhelmed by my habitual, uncontrolled mind, please cut these self-centered thoughts so I will be able to give my body and my life millions of times without difficulty to each sentient being. Inspire me to be able to develop this kind of compassion to benefit all.

Empower me to cut the root of samsara, self-grasping, and to understand the pure doctrine, the most difficult middle way, free from the errors of extremes.

Inspire me to practice as a bodhisattva, turning away from what is worldly, dedicating all my virtues to teaching living beings, never for even one instant thinking of just my own happiness. Let me wish to attain Buddhahood for the benefit of all.

Empower me to actualize as much as possible the most subtle vows and to keep them without a careless mind, thus becoming the most perfect bodhisattva.

Outwardly, let me be simple in my practice, while inwardly, actualize the depth of the diamond vehicle with the strong wish to practice the two stages. Inspire me to attain enlightenment quickly for the benefit of all.

Divine Wisdom Mother Tara, you know everything about my life — my ups and downs, my good and bad. Think lovingly of me, my only mother.

I give myself and all who trust in me to you, Divine Wisdom Mother Tara. Being completely open to you, let me be born in the highest pure land. Set me there quickly with no births in between.

May the hook of your compassion and your skillful means transform my mind into Dharma and transform the minds of all beings, whoever they are. They have all been my mother, the mother of one unable to follow the Conqueror’s teachings.

By reciting this prayer three times a day and by remembering the Divine Wisdom Mother Tara, may I and all beings who are connected to me reach whatever pure land we wish.

May the Three Jewels and especially the Divine Wisdom Mother, whose essence is compassion, hold me dear until I reach enlightenment. May I quickly conquer the four negative forces. 

Om Tare Tuttare Ture Svaha!

Tankha depicted Mother Tara and the 21 Taras.
Tankha depicted Mother Tara and the 21 Taras.

 

The 21 Praises

Around the world, millions chant the 21 Praises to Tara, as first taught by Shakyamuni. Her popularity is universal amongst most Vajrayana Buddhists and many Mahayana Buddhists, and for this reason, lay practitioners regularly, usually daily, chant the praises. The book, Tara in the palm of your hand, by Zasep Rinpoche, is specifically about the 21 Taras practice, from the precious Maha Siddha Surya Gupta lineage.

Because Tara’s quality is “action” the Praises are said to bring immediate benefits, blessings and protection. Here is an English Version:

1 Homage to you, Tara, the swift heroine,

Whose eyes are like an instant flash of lightning,

Whose water-born face arises from the blooming lotus

Of Avalokiteshvara, protector of the three worlds.

 

2 Homage to you, Tara, whose face is like

One hundred full autumn moons gathered together,

Blazing with the expanding light

Of a thousand stars assembled.

 

3 Homage to you, Tara, born from a golden-blue lotus,

Whose hands are beautifully adorned with lotus flowers,

You who are the embodiment of giving, joyous effort, asceticism,

Pacification, patience, concentration, and all objects of practice.

 

4 Homage to you, Tara, the crown pinnacle of those thus gone,

Whose deeds overcome infinite evils,

Who have attained transcendent perfections without exception,

And upon whom the sons of the Victorious Ones rely.

 

5 Homage to you, Tara, who with the letters TUTTARA and HUM

Fill the (realms of) desire, direction, and space,

Whose feet trample on the seven worlds,

And who are able to draw all beings to you.

 

6 Homage to you, Tara, venerated by Indra,

Agni, Brahma, Vayu, and Ishvara,

And praised by the assembly of spirits,

raised corpses,
Gandharvas, and all yakshas.

 

7 Homage to you, Tara, whose TRAT and PHAT

Destroy entirely the magical wheels of others.

With your right leg bent and left outstretched and pressing,

You burn intensely within a whirl of fire.

 

8 Homage to you, Tara, the great fearful one,

Whose letter TURE destroys the mighty demons completely,

Who with a wrathful expression on your water-born face

Slay all enemies without an exception.

 

9 Homage to you, Tara, whose fingers adorn your heart

With the gesture of the sublime precious three;

Adorned with a wheel striking all directions without exception

With the totality of your own rays of light.

 

10 Homage to you, Tara, whose radiant crown ornament,

Joyful and magnificent, extends a garland of light,

And who, by your laughter of TUTTARA,

Conquer the demons and all of the worlds.

 

11 Homage to you, Tara, who are able to invoke

The entire assembly of local protectors,

Whose wrathful expression fiercely shakes,

Rescuing the impoverished through the letter HUM.

 

12 Homage to you, Tara, whose crown is adorned

With the crescent moon, wearing ornaments exceedingly bright;

From your hair knot the buddha Amitabha

Radiates eternally with great beams of light.

 

13 Homage to you, Tara, who dwell within a blazing garland

That resembles the fire at the end of this world age;

Surrounded by joy, you sit with your right leg extended

And left withdrawn, completely destroying all the masses of enemies.

 

14 Homage to you, Tara, with hand on the ground by your side,

Pressing your heel and stamping your foot on the earth;

With a wrathful glance from your eyes you subdue

All seven levels through the syllable HUM.

 

15 Homage to you, Tara, O happy, virtuous, and peaceful one,

The very object of practice, passed beyond sorrow.

You are perfectly endowed with SOHA and OM,

Overcoming completely all the great evils.

 

16 Homage to you, Tara, surrounded by the joyous ones,

You completely subdue the bodies of all enemies;

Your speech is adorned with the ten syllables,

And you rescue all through the knowledge-letter HUM.

 

17 Homage to you, Tara, stamping your feet and proclaiming TURE.

Your seed-syllable itself in the aspect of HUM

Causes Meru, Mandhara, and the Vindhya mountains

And all the three worlds to tremble and shake.

 

18 Homage to you, Tara, who hold in your hand

The hare-marked moon like the celestial ocean.

By uttering TARA twice and the letter PHAT

You dispel all poisons without an exception.

 

19 Homage to you, Tara, upon whom the kings of the assembled gods,

The gods themselves, and all kinnaras rely;

Whose magnificent armor gives joy to all,

You who dispel all disputes and bad dreams.

 

20 Homage to you, Tara, whose two eyes – the sun and the moon –

Radiate an excellent, illuminating light;

By uttering HARA twice and TUTTARA,

You dispel all violent epidemic disease.

 

21 Homage to you, Tara, adorned by the three suchnesses,

Perfectly endowed with the power of serenity,

You who destroy the host of evil spirits, raised corpses, and yakshas,

O TURE, most excellent and sublime!

 

Praises to Twenty-One Taras in Tibetan to the tradition of Lord Atisha:

 

Not mainly for temporal success

Lama Zopa Rinpoche is very clear on this area of devotion, for there’s always a danger of attachment:

“…the Twenty-one Taras do not exist mainly for temporal success and healing, but for the ultimate purpose of freeing you from all sufferings—such as the cycle of aging, sickness, death and rebirth, dissatisfaction, relationship problems and so forth—and their cause: delusion and karma and the negative imprints they leave on you mental continuum, and bringing you to the everlasting happiness of liberation and enlightenment.”

 

Tara in the Palm of Your Hand, a book by Venerable Zasep Tulku Rinpoche
Tara in the Palm of Your Hand, a book by Venerable Zasep Tulku Rinpoche

 

NOTES

[1] Tara in the palm of your hand, A guide to the practice of the twenty-one Taras, Zasep Tulku Rinpoche, Windhorse Press

[2] How to Free Your Mind: Tara the Liberator, Thubten Chodron.

[3] Tara The Feminine Divine, Bokar Rinpoche

The post Mama Buddha Tara: Compassionate Action; Stories of Tara the Rescuer appeared first on Buddha Weekly: Buddhist Practices, Mindfulness, Meditation.

How a Home Retreat Helps Busy People Manage Time and Save Money; How to Do It, and Why it is Necessary

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Originally written and published by Lee Kane of Buddha Weekly: Buddhist Practices, Mindfulness, Meditation. Copyright Buddha Weekly.

Sitting retreats are important opportunities to “still the mind”, allowing us to develop “realizations.” 

There is something very special about the Buddhist Retreat. We all look forward to our first (or next) retreat, but hectic modern life makes it very difficult for many of us. Who can take six weeks or three months off work (and away from family!) to do intensive remote retreat in the mountains? How do you explain to your significant other that you need to be away from the family for a month to three months? If you are self employed, but not idly rich, it will never happen. If you are employed, you’d need a very understanding employer. Not to mention a husband or wife who is beyond very understanding.

Based on this it would seem that only the rich or retired could afford the luxury or a formal long-term retreat. Yet, it is said that even lay Buddhists should do one major retreat before they die.

From a previous feature in Buddha Weekly: “In Zen Buddhism, silent retreat is a very important practice. In Vajrayana Buddhist practice — where much of the practice is designed to help us transform “ordinary perceptions” — the extensive practice and mantra retreat is considered a must, at least once in a practitioner’s lifetime.”

 

Formal teaching retreat. Nothing can replace the formal long retreat, even for lay practitioners. But formal retreat can be a once-in-a-lifetime event. For the serious student, how do we progress at home, while waiting for the precious opportunity to undertake a long retreat?

 

Problem is, in accordance with unpredictable impermanence, we could die anytime. If we wait until we retire, or wait until we can afford it, or wait for our families grow up (leaving us more time?) — it might be too late. And, all that stress might kill us.

There is a solution to our dilemma. Venerable Zasep Tulku Rinpoche, a teacher very in touch with Western lifestyle and needs, recommends a home working retreat. During a Vajrayogini weekend teaching, he suggested just how to do it.  Before discussing the how, it’s important to discuss the “why” it’s important.

Please also see our previous feature “Buddhist Home Retreat: What the Teachers Say”>>

Monks, who renounce daily lay life, can engage in retreat whenever their teachers instruct them. Retreat has always been important in “developing realizations.” For lay practitioners we rarely have the option of three year retreats.

Why Retreat is Important

Famously, the sage Milarepa spent much of his time in various caves, eating only nettle soup — with only his own mind for company. He developed profound realizations.

Most of the great masters — from Shakyamuni Buddha to Lama Tsongkhapa and Milarepa —developed realizations through meditation that involved withdrawing entirely from mundane life for a period of intense reflection; Shakyamuni, famously, under the Bodhi tree, Milarepa walled up in his cave, Lama Tsonkhapa performing a million mandalas while working his arm to bloody tatters (he was so poor, he used a stone as a mandala plate). In those days, often this was possible due to sponsors who supported renunciates and monks. That isn’t as likely in a modern, fast-paced world.

Still, without withdrawal from daily life for a period of intense reflection, the realizations are elusive. Some of us, the lucky ones, save holidays and money for those long three month (or even just six week) retreats. We also have to bank a lot of karma-points with our spouse and families to justify a phones-off retreat.

Home Retreat — The Need for “Time and Space”

Can’t get away from the picking up the kids at school? Can’t take time off work? Can’t afford a couple thousand a week for retreat accommodations on a modern, formal retreat? Home Retreat might be the interim solution, allowing you the “time and space” needed to develop “limitless compassion and wisdom.”

The great Kyabje Lama Zopa Rinpoche.

In a teaching in Spain in 1983, the Most Venerable Lama Thubten Yeshe said:

“Why is retreat important? In order for our spirituality, pure morality, wisdom, single-pointed concentration and insight into reality to grow, we need time and space. The normal twentieth-century environment does not give us this. It induces either distraction or sluggishness, and retreat can take us beyond both. As human beings, we have the potential for unlimited growth, for limitless compassion and wisdom, bodhicitta and the six perfections. So retreat is very important in expediting this.”

 

Home Retreat: A How To

Home retreat does not replace the teaching retreat or the remote retreat. Yet, according to the Venerable Zasep Rinpoche (asked by the author of this teacher during a teaching weekend), it is helpful to your practice. There are some basic guidelines that would apply to any home retreat. We should treat the home retreat the same way as we do a remote non-working retreat, meaning — when doing your practice you must do so with the full intensity of a “real retreat. When you have to go back “to work” and to the family, you basically hit a virtual pause button. On your next session (usually at least twice a day) you “unpause” and continue where you left off, trying to stay in full retreat frame of mind.

Tara in the Palm of Your Hand, a book by Venerable Zasep Tulku Rinpoche

Although Venerable Zasep Rinpoche is a teacher of the Vajrayana tradition, some core principals would probably apply to any school:

  1. Time — You need to commit as much time as possible each day to a home retreat, ideally at least two long sessions per day, morning and evening. If you can’t manage three-five hours a day, by giving up TV and other activities, you aren’t ready for the commitment.
  2. Consistency — You should practice at the same times each day, and for the same duration each day until it becomes a habit
  3. Goal — You should have a goal, either time goal (six hours a day for three months), or, in the case of mantra retreat, by counting mantras. For example, 3 months silent contemplation, three hours morning, three hours, night. Or, for a 100,000 mantra retreat you keep going however many days it takes, also three hours a night.
  4. To maintain the retreat, you can never miss a session. If you committed to three hours morning and three hours evening for three months, if you miss one day, you basically start again. Even if you are sick or tired, you try to push your way through, even half-heartedly. The key is not to miss a session.
  5. Separate mundane and retreat: coach family and friends to not disturb you during your regular hours of retreat.
  6. Even if you have spare time “left over” after your three hours of retreat (and after the kids are in bed and other obligations are met), spend your time only on Dharma activities: studying sutra, reading the Buddhist commentaries, watching Buddhist documentaries.
  7. Create Importance: Make Dharma retreat time your one fundamental, unchangeable component of the day. Perform family and work obligations as necessary, but use all leisure time for Dharma study or activity (in other words, no TV, no night at the movies.) The goal is to bring the feeling of retreat into as much of your day as possible during the length of your retreat.
  8. Format: Follow your teacher’s guidance on format. Usually Taking Refuge in the Three Jewels will begin most sessions, and Dedicating the Merit might finish each session. In Vajrayana there might be the mandatory long sadhana, followed by mantra counting. In other traditions, there might be silent meditation.
  9. Exercise: Even in format retreats, the participants alternate some activity with contemplation. This is important for health reasons. During retreat time, however, try to make exercise Dharma practice. For example, walking mindfulness meditation.

 

Setting up a shrine with offerings is important for Vajrayana retreat. Normally, after set up of the altar, you should not move anything (other than to renew offerings) until retreat is finished.

 

Recommendations specific to Vajrayana Practice

In addition to the above suggestions, a Vajrayana counting retreat might also add some additional recommendations:

  1. Your retreat at home should be treated as seriously as a “remote” retreat. This means you set up a cushion (seat) in one place, always returning only to that seat when you resume your retreat. You never count time or mantras performed off the cushion. It’s good to do a mindfulness walking session, or mantras while bird watching, but you don’t count either of these to your committed session.
  2. With Vajrayana you normally will perform the sadhana (guided meditation/visualization ) twice (one per session) plus your mantras. Normally, if there is a long version, you always use the long one.
  3. Normally you must set up physical offerings (to reinforce the “visualized” offerings), which would consist of torma cakes, the eight sensory offerings, and for higher tantra the inner offering.
  4. You normally set up an altar with an image of the meditational deity, ideally a Dharma book and offerings. The altar should not be moved until the retreat is finished.
  5. Usually, for Vajrayana retreats you’d undertake the practice of your “Yidam” (heart meditation emanation of Enlightenment) but if you do not have initiations, you can undertake a Shakyamuni Buddha, Green Tara or Avalokiteshvara (Chenrezig) sadhana and mantra retreat. These three do not require initiation as long as you visualize the Yidam in front of you — instead of yourself as the Yidam.

As an example, please see the suggestions below for a retreat that does not require special permissions or initiations, for Green Tara, the “activity of compassion.”

 

 

Example Retreat: Green Tara Retreat — the Mother of All Retreats

Green Tara (Drolma in Tibetan), often described as the Mother of All Buddhas, is a suitable meditational deity for any retreat and for any person. Tara is accessible to everyone. You could say, a Tara Retreat is the Mother of All Retreats. (Sadhana below)

 

Venerable Zasep Tulku Rinpoche, here pictured in a recent trip to Mongolia, will be in Toronto for a Green Tara Retreat in April 2014.
Venerable Zasep Tulku Rinpoche, here pictured in a recent trip to Mongolia. Rinpoche teaches Green Tara practice, and recently wrote a book titled “Tara in the Palm of Your Hand.”

 

“Tara is without a doubt the most beloved female deity in Tibetan Buddhism, revered for Her swiftness in helping those who rely on her,” writes the most Venerable Achayra Zasep Tulku Rinpoche in his recent book Tara in the Palm of Your Hand. “She has been described as a Buddha for our modern age, a sublime personification of compassion and wisdom in female form at a time when sorrow and suffering seem to be increasing everywhere.”

It is, perhaps, the fact that Tara represents enlightened activity that endears Her to Her endless followers.  “Tara represents enlightened activity,” Bhikshuni Thubten Chodron writes in How to Free Your Mind: Tara the Liberator. “Tara is an emanation of bliss and emptiness… By appearing to us in this physical form of Tara, the wisdom of bliss and emptiness of all Buddhas inspires us to cultivate constructive attitudes and actions.”

 

Bhikshuni Thubten Chodron introduces the practice of Tara during a retreat (Sravasti Abbey). Thubten Chodron is the author of the very popular book How to Free Your Mind: Tara the Liberator.
Bhikshuni Thubten Chodron introduces the practice of Tara during a retreat (Sravasti Abbey). Thubten Chodron is the author of the very popular book How to Free Your Mind: Tara the Liberator.

 

With Tara as our retreat inspiration, we are stimulated to right conduct, right speech and other “actions” that generate merits, and we find ourselves averse to actions that might generate negative karma. This is why, no matter how busy modern life becomes, a regular retreat in Green Tara can be a beneficial practice.

Thirteenth Zasep Tulku, Archarya Zasep Tulku Rinpoche, an Internationally Respected Teacher, in Toronto June 8-18
The Thirteenth Zasep Tulku, Archarya Zasep Tulku Rinpoche, an Internationally Respected Teacher, who is spiritual director of several meditation centres in North America and Australia.

For those unable to find formal retreat opportunities, a private weekend of solitary contemplation is still helpful, as is regular practice. Or, as described above, a longer retreat committing to two sessions a day. When the opportunity arises, try to attend teachings or actual retreat on Green Tara.

“Of all the Buddhas, Tara is the most accessible,” explained Venerable Zasep Tulku Rinpoche in Tara in the Palm of Your Hand. The venerable teacher points out both temporal benefits and ultimate benefits in his commentary on Tara practice. “When you practice Tara you become closer to Her and can feel Her motherly love; you feel well-loved and nurtured by the most beautiful Mother of All Buddhas.”

Tara, the Mother of All Buddhas

Tara is often called the Mother of All Buddhas of all times. This can be understood in many ways. One way to understand the affectionate title of Mama Tara is in Her role as the embodiment of Wisdom Compassion Activity.  Tara is green, connoting wind and activity, because she is the “Swift One.” In the 21 Praises to Tara, She (in one of Her forms) is described as: “the Swift One, the Heroine, Whose eyes are like an instant flash of lightning…” In this way, the Swift One, The Rescuer Tara comes to the aid of those in need, like a mother protecting her children.

 

Green Tara’s kind face. Tara is known as Tara the Rescuer.

 

“Tara can be understood on many different levels,” explained Thubten Chodron. She explained Tara can be understood at three levels:

  • as a person who became an Enlightened Buddha
  • as a manifestation of awakened qualities
  • as our own Buddha Nature (Buddha Potential) in its future fully purified and evolved form.

“Her female form represents wisdom, the essential element needed to remove the ignorance that misconstrues reality and is the root of our suffering,” wrote Thubten Chodron in How to Free Your Mind: Tara the Liberator. “Thus she is called ‘the mother of all Buddhas,’ for the wisdom realizing reality that she embodies gives birth to full enlightenment, the state of freedom from self-grasping ignorance and its attendant, self-centeredness.”

Like a Mother, Tara cares for us, and supports us. “Aspirations made in the presence of Green Tara may easily grow into results, and requests made to Her may be quickly actualized,” wrote Thubton Chodron. “We are energized to create the causes for happiness, and to eliminate interferences in our Dharma practice.

Below: Part 1 of a series of videos from Thubton Chodron on Tara (taped during a Tara Retreat).

 

Retreat and the Stages

“Dharma experiences come only when you put yourself in a Dharma situation,” said Lama Yeshe in a 1983 teaching in Spain. “The first stage of your spiritual growth occurs during your first retreat. The second stage happens in your second retreat; the third stage in your third…and so on. Spiritual growth is not an intellectual thing. It has to be organic. It is beyond the intellectual; it has to become your own experience.”

 

Buddha-Weekly-Green-Tara-Closeup-Buddha-Deity-Meditational-Buddhism

 

Retreats are, by definition, Dharma situations, with minimal distractions, and they are certainly experiential rather than intellectual. Lama Yeshe had this advice for students in retreat: ” Successful retreat demands discipline. The fundamental discipline is living ethically in pure morality. On that basis you need to follow a strict schedule and avoid all outside activity. You should not meet with other people or talk nonsense. Best, of course, is to maintain silence for the duration of your retreat and not meet people at all.”

Green Tara’s Mantra

Like Tara Herself, Her mantra is accessible to everyone. Benefits of Tara practice and Tara’s mantra arise quickly. Those who find time for daily practice, and those with empowerment, benefit even more quickly.

Nearly every Tibetan grew up with a morning recitation of Tara’s 21 Praises and Her mantra is common. Tibetan Buddhists, even those without initiation into Tara, often chant Tara’s mantra, especially when they are afraid, or in need of protection.

“I myself have had many experiences of the power of Tara, starting from when I was a boy in Tibet,” wrote Zasep Tulku Rinpoche in Tara in the Palm of Your Hand. “I, along with my attendant, were riding on a mountain path. Suddenly, we came across a mother bear with three cubs. She turned on us as if to attack. My grandmother quickly recited Tara’s mantra. Instantly the bear turned her back on us and ambled off…”

Tara’s mantra is

Om Tare Tuttare Ture Svaha

Green Tara, the Mother of All Buddhas, is a suitable meditational Buddha for all practitioners. Inset, the most Venerable Zasep Tulku Rinpoche.
Green Tara, the Mother of All Buddhas, is a suitable meditational Buddha for all practitioners. Inset, the most Venerable Zasep Tulku Rinpoche.

 

Retreat Sadhana

A sadhana is a “guided meditation” that ensures all elements of good meritorious practice are included. These are normally the “seven limbs” of practice.

Tara Visualization

The next step in visualization of Tara would be formal Vajrayana meditation—which actively uses our minds on a near epic scale, and has been proven to enhance intelligence and concentration. Research has proven the cognitive benefits of Vajrayana visualization. (Please see our feature: Science: Research Proves Vajrayana Meditation Techniques Improve Cognitive Performance.)

To benefit from visualization, while chanting the mantras, build more and more complex visualizations, beginning with Tara’s elegant beauty and important attributes, and progressively increasing the image in detail. The easiest approach is to study an image of Tara, preferably an ironically correct one—since very aspect of the visualization means something.

 

Correct, simplified Green Tara visualization. Each gesture, implement and even the posture, flowers and pose mean something important.

 

Your teacher, may give you a proper meditation, but if you have not yet formalized your practice you can think in these terms: Tara is a beautiful young deity, youthful, perhaps sixteen visually—certainly youthful and timeless—of emerald color. Her right hand is in the gesture of supreme generosity, hand open to give blessings, with thumb and index touching and the other three fingers outstretched. The touching fingers represent the union of Wisdom and Compassion. The three remaining fingers represent the three jewels: Buddha, Dharma and Sangha. In this hand She lightly holds the stem of an uptala flower, a blue Lotus.

Her left hand is at her heart, in the gesture of bestowing refuge in the three jewels. This mudra (hand gesture) also incorporates the gesture of protection, of fearlessness. This time Her thumb and ring finger are connecting in the Wisdom-Compassion loop. She is saying, “come, I’ll protect you.” In this hand, too, is the stem of an uptala flower. There are three blooms, one open, one half open, one just about to open, representing the Buddhas of the past, present and future.

She is adorned in the most precious ornaments, and seated in an aura of spectacular light. On Her head is a five-sided crown, depicting the five Dhani Buddhas. Above that, are ornaments, rainbow lights, wish-fulfilling gems. And surmounting all, is Her own Guru, Amitabha Buddha, the Buddha of Infinite Light, glowing red.

Her legs are Her most significant attributes. One is drawn in, showing her mastery and enlightenment. Her other is outstretched, in a gesture that appears to indicate She’s ready to leap up to our aid. She sits on a moon cushion, which arises on top of a Lotus.

In more advanced visualizations, at Her heart is her precious seed syllable, TAM (see below), radiating green light, sending out blessing energy to all beings in the universe.

 

The Tam syllable, seed syllable of Tara, is most often visualized at Her heart, glowing and emanating healing green light. TAM normally sits on a lotus.

 

Basic Practice Without Empowerment

Tara can be practiced by anyone, any time. She is all-inclusive. Although empowerments and initiations help advance our progress with Tara, none is required.

A good basic daily practice, if you are not yet being instructed by a qualified teacher, would normally include:

  • Taking refuge in the Three Jewels: Buddha (Enlightened one), Dharma (Enlightened teachings) and Sangha (the community supporting the Enlightened)
  • An offering: water bowls, or just a mentally visualized offering, or more elaborate if preferred (provided physical offerings do not derive from theft, greed, or any negativitiy)
  • Four immeasurables: wishes for all beings to be happy, not to suffer and dwell in equanimity
  • Seven-limb practice: a seven limb prayer that re-affirms a good practice of praise, offering, declaration of non-virtues, request for Tara to remain as your teacher, request that Tara teach the Dharma, and a dedication of the merit to the cause for enlightenment.

 

The eight sensory offerings from left to right are: water for drinking, water for washing (the feet), flowers for beauty, incense for smell, light (candles, buttlerlamps or light) for seeing, perfumes, food for eating, and sound or music for listening.

 

These basic practices, together, take five minutes, to which you might add the above visualization and mantra practices.

Here are some basic words/thoughts that frame the above practice:

Refuge

Until I reach enlightenment, I take refuge in the Three Jewels: the Buddhas, the Dharma and the Sangha. By the merit of practicing generosity and other perfections, may I attain Enlightement in order to benefit all beings.

Offerings

Mentally visualize seven or eight bowls of water. Or, actually fill up seven or eight bowls of water and offer them mentally. You can supplement the blessing by reciting Tara’s mantra, or, alternately, “Om Ah Hum”. For a more elaborate offering, you could add the meditation in our feature, “Water Bowl Offerings as an Antidote to Attachment”, where the bowls are visualized as the eight traditional sense offerings: water for drinking, water for washing, flowers for the eye senses, incense for the smell sense, butter lamps for illumination, perfume, food for the taste sense, and music for the sound sense. More here>>

Four Immeasurables 

May all beings have happiness and its causes,

May they never have suffering or its causes.

May they constantly dwell in joy transcending sorrow;

May they dwell in equal love for both near and far.

Seven Limbs

To You Venerable Arya Tara, with my body, speech and mind, I respectfully prostrate.

I offer flowers, incense, butter lamps, perfume, food, music and a vast collection of offerings, both actually set out and emanated through wisdom and imagination.

I declare all my non-virtuous acts since beginningless time.

I rejoice in the virtuous merit accumulated by Holy and ordinary beings.

I request You turn the wheel of Dharma.

I beseech You to remain until samsara ends. Please, with your boundless compassion, look upon all beings drowning in the ocean of suffering.

May whatever merit I have accumulated be transformed into the cause for Enlightenment so that I may help all sentient beings.

Mantra

Visualize Tara as described above — in front of you if you do not have initiation — and then focus mindfully on the spoken mantra, repeating it in a low voice, over and over. For a normal practice you might repeat 108 times. For a retreat, your goal is normally 100,000 total, in three months or so in a home retreat format (for example).

Om Tare Tuttare Ture Svaha

Pronounced

Ohm Tah-ray Tew-Tah-ray Tew-rey Svah-ha.

In Tibetan:

Om Tare Tuttare Ture Soha

Final Dedication

If you have a formal practice from a teacher there will be more steps. Otherwise, close off with the all-important final dedication:

I dedicate the merit of this practice to the cause for enlightenment, for the benefit of all beings.

21 Praises

Optionally, include the 21 Praises to Tara. Around the world, many people begin and end their day with Tara’s twenty-one praises. This practice has been credited with many benefits, including protection from harm, prosperity, and swift progress on the path of enlightenment.

It can be beneficial to chant this in the world’s oldest known language—Sanskrit. The nuances of this practice, the originating sounds, is similar to mantra practice. In Sanskrit:

Tankha depicted Mother Tara and the 21 Taras.

Om namah spukasam namah Taraye mi Tara

1 Namas Tare Ture vire

kshanair dyuti nibhekshane

trailokya nat ha vaktrabja

vikasat kesharobhave

 

2 Namah shata sharac chandra

sampurna patalanane

Tara sahasra nikara

prahasat kira noj jvale

 

3 Namah kanaka nilabja

pani padma vibhu shite

dana virya tapah shanti

titik sha dhyana gochare

 

4 Namas tat hagatosh nisha

vijayananta charini

ashesha paramita prapta

jina putra nishevite

 

5 Namas Tuttara Hum kara

puritasha dig antare

sapta loka kramakranti

asheshak arshanak shame

 

6 Namah shakranala Brahma

marud vishvesh varachite

bhuta vetala gand harva

gana yaksha puras krte

 

7 Namas trad iti phat kara

para yantra pramardani

praty alid ha pada nyase

shik hi jvalakulek shane

 

8 Namas Ture maha ghore

mara vira vinashani

bhrku ti krta vaktrabja

sarva shatrum nishudani

 

9 Namas tri ratna mudranka

hrdyanguli vibhushite

bhu shitashesha dik chakra

nikara sva Karakule

 

10 Namah pramudita topa

muku ta kshipta malini

hasat prahasat Tuttare

mara loka vashamkari

 

11 Namah samanta bhu pala

patalakarshana kshame

chalat bhrku ti hum kara

sarvapada vimoch ani

 

12 Namah shikhanda kandendu

muku tabha ranojjvale

Amitabha jata bhara

bhasvare kirana dhruve

 

13 Namah kalpanta hutabhug

jvala malan Tara sthite

alidha muditabandha

ripu chakra vinashani

 

14 Namah kara talaghata

charana hata bhu tale

bhrkuti krta Hum kara

sapta patala bhedini

 

15 Namah shive shubhe shante

shanta nirvana gochare

svaha pranava samyukte

maha papaka na shani

 

16 Namah pramudi tabandha

ripu gatra vabhedini

dashakshara pada nyashe

vidya Hum kara dipite

 

17 Namas Ture pada ghata

Hum karakara bijite

meru mandara kailasa

bhuvana traya chalini

 

18 Namah sura sarakara

harinika karast hite

Tara dvir ukta Phat kara

ashesha visha nashani

 

19 Namah sura ganadh yaksha

sura kimnara sevite

abandha mudita bhoga

kali duhs vapna nashani

 

20 Namah chandrarka sampurna

nayana dyuti bhas vare

hara dvir ukta Tuttare

vishama jvara nashani

 

21 Namas tri tattva vinyasa

shiva shakti saman vite

graha vetala yakshaugha

nashani pravare Ture

 

21 Praises to Tara in English

The praises do lose some of the “mystery” and intensity and sheer sound-power in English, but the intention and praise is maintained. Many people chant the praise in English:

1 Homage to you, Tara, the swift heroine,

Whose eyes are like an instant flash of lightning,

Whose water-born face arises from the blooming lotus

Of Avalokiteshvara, protector of the three worlds.

 

2 Homage to you, Tara, whose face is like

One hundred full autumn moons gathered together,

Blazing with the expanding light

Of a thousand stars assembled.

 

3 Homage to you, Tara, born from a golden-blue lotus,

Whose hands are beautifully adorned with lotus flowers,

You who are the embodiment of giving, joyous effort, asceticism,

Pacification, patience, concentration, and all objects of practice.

 

4 Homage to you, Tara, the crown pinnacle of those thus gone,

Whose deeds overcome infinite evils,

Who have attained transcendent perfections without exception,

And upon whom the sons of the Victorious Ones rely.

 

5 Homage to you, Tara, who with the letters TUTTARA and HUM

Fill the (realms of) desire, direction, and space,

Whose feet trample on the seven worlds,

And who are able to draw all beings to you.

 

6 Homage to you, Tara, venerated by Indra,

Agni, Brahma, Vayu, and Ishvara,

And praised by the assembly of spirits,

raised corpses,
Gandharvas, and all yakshas.

 

7 Homage to you, Tara, whose TRAT and PHAT

Destroy entirely the magical wheels of others.

With your right leg bent and left outstretched and pressing,

You burn intensely within a whirl of fire.

 

8 Homage to you, Tara, the great fearful one,

Whose letter TURE destroys the mighty demons completely,

Who with a wrathful expression on your water-born face

Slay all enemies without an exception.

 

9 Homage to you, Tara, whose fingers adorn your heart

With the gesture of the sublime precious three;

Adorned with a wheel striking all directions without exception

With the totality of your own rays of light.

 

10 Homage to you, Tara, whose radiant crown ornament,

Joyful and magnificent, extends a garland of light,

And who, by your laughter of TUTTARA,

Conquer the demons and all of the worlds.

 

11 Homage to you, Tara, who are able to invoke

The entire assembly of local protectors,

Whose wrathful expression fiercely shakes,

Rescuing the impoverished through the letter HUM.

 

12 Homage to you, Tara, whose crown is adorned

With the crescent moon, wearing ornaments exceedingly bright;

From your hair knot the buddha Amitabha

Radiates eternally with great beams of light.

 

13 Homage to you, Tara, who dwell within a blazing garland

That resembles the fire at the end of this world age;

Surrounded by joy, you sit with your right leg extended

And left withdrawn, completely destroying all the masses of enemies.

 

14 Homage to you, Tara, with hand on the ground by your side,

Pressing your heel and stamping your foot on the earth;

With a wrathful glance from your eyes you subdue

All seven levels through the syllable HUM.

 

15 Homage to you, Tara, O happy, virtuous, and peaceful one,

The very object of practice, passed beyond sorrow.

You are perfectly endowed with SOHA and OM,

Overcoming completely all the great evils.

 

16 Homage to you, Tara, surrounded by the joyous ones,

You completely subdue the bodies of all enemies;

Your speech is adorned with the ten syllables,

And you rescue all through the knowledge-letter HUM.

 

17 Homage to you, Tara, stamping your feet and proclaiming TURE.

Your seed-syllable itself in the aspect of HUM

Causes Meru, Mandhara, and the Vindhya mountains

And all the three worlds to tremble and shake.

 

18 Homage to you, Tara, who hold in your hand

The hare-marked moon like the celestial ocean.

By uttering TARA twice and the letter PHAT

You dispel all poisons without an exception.

 

19 Homage to you, Tara, upon whom the kings of the assembled gods,

The gods themselves, and all kinnaras rely;

Whose magnificent armor gives joy to all,

You who dispel all disputes and bad dreams.

 

20 Homage to you, Tara, whose two eyes – the sun and the moon –

Radiate an excellent, illuminating light;

By uttering HARA twice and TUTTARA,

You dispel all violent epidemic disease.

 

21 Homage to you, Tara, adorned by the three suchnesses,

Perfectly endowed with the power of serenity,

You who destroy the host of evil spirits, raised corpses, and yakshas,

O TURE, most excellent and sublime!

 

The post How a Home Retreat Helps Busy People Manage Time and Save Money; How to Do It, and Why it is Necessary appeared first on Buddha Weekly: Buddhist Practices, Mindfulness, Meditation.

Wealth Deities: Generating Karma for Prosperity by Practicing Generosity

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Originally written and published by Lee Kane of Buddha Weekly: Buddhist Practices, Mindfulness, Meditation. Copyright Buddha Weekly.

Lama Atisha, the revered lama and Mahasiddha, came across an old man, dying of starvation in Bodghaya. Lama Atisha offered his own flesh, cut from his body, to save the old man. But the old man said, “How can I eat a monk’s flesh?” Lama Atisha felt helpless in the face of this suffering. In Lama Atisha’s moment of despair, Chenrezeig, the Compassionate One, appeared to Atisha and said, “I will manifest as Jambhala, the Buddha of wealth, to help suffering beings. I shall alleviate their poverty so they will not be distracted from practicing the good heart.” This is just one version of the timeless story of Jambhala, a “wealth deity,” a profoundly simple story that illustrates why wealth is not necessarily the root of all evils.

 

Lord Atisha, the Maha Siddha, was so stricken by his inability to help a starving man that Chenrezig manifested to him as a Wealth Deity, Jambala.

 

Although we think of Buddhism as non-materialistic, “a lack of money is an obstacle” to practice, Jonathan Ciliberto wrote in a review of  “A Shower of Jewels: Deities of Wealth” in Buddhist Art News. Poverty itself, can make practice difficult. It is difficult enough to find birth in the precious human realm, our opportunity to practice the Dharma, without adding to suffering with the burden of poverty. One of the great perfections of practice is generosity—helping all sentient being. Instead of thinking of wealth as selfish (or feeling guilt about its accumulation), we should instead consider the Buddhist concept that wealth can be a virtuous means to help others.

 

Wealth deity White Mahakala
White Mahakala is a manifestation of the Compassionate One, Chenrezig, or Avalokiteshvara. White Mahakala helps provide what is needed for the practice of the Dharma by removing the obstacles of poverty.

 

Wealth Practice Can be Virtuous

In the west, particularly when discussing spirituality and generosity, there can be a stigma attached to the idea of accumulating wealth.

Venerable Zasep Rinpoche, during a teaching on White Mahakala at Gaden Choling, explained that in eastern countries wealth practice is not frowned upon as it might be in western cultures. While meditating on — and trying to accumulate — wealth might seem the opposite of generosity, as always with Buddhist philosophy, it comes down to intention. If the intention of accumulating wealth is to achieve virtuous deeds — generosity, healing, relieving the suffering of others and yourself — then wealth practice and meditation can be thought of as a meritorious. Of course, you have to be generous with your wealth.

White Mahakala himself is an emanation of Avalokiteshvara, the Compassionate One. “How wonderful it is that Shakyamuni Buddha, gave us all these practices to help us,” said Zasep Rinpoche. He pointed out we have Medicine Buddha practice for health, Manjusri for wisdom, and White Tara for long life — and for wealth we have deity meditations on White Mahakala.

The best explanation I’ve seen, from a western perspective, was from the book Worlds of Transformation: Tibetan Art of Wisdom and Compassion (Authors, Marilyn Rhie, David P. Jackson, and Robert A.F. Thurman):

“These deities of prosperity are… benevolent, and are helpful to spiritual people by supporting the educational purpose of life in the Buddhist perspective.” (p. 228, 232). [More on this excellent book here>>]

Yellow Dzambalah
Dzambalah, or Jambhala, is another Buddhist Deity of Wealth, much practiced in many traditions.

Why practice for wealth?

Simply put, if we are living in poverty ourselves, it is difficult to help others:

If every day is a battle for survival, how can we stop to help others survive? If we can’t think beyond the next mortgage payment and the kid’s university tuition, how are we to focus on compassionate giving? How much more help is it to have enough wealth to allow us to be unselfish to as many sentient beings as possible?

The purpose of practicing White Mahakala, or Jhambala, or any wealth deity is fundamentally to provide the means to oneself and others. It’s purpose is also to remove obstacles to our own practice, such as poverty which might prevent us from dedicating the time for practice. If we can’t afford to take time off for retreat, or we’re so worried about our bills that we put off our daily practice, we will find practice blocked. If we’re so poor we have nothing to give to others, how can we practice generosity? If we can’t even help ourselves, how can we selflessly help others?

 

Practicing generosity creates positive karma. Here, a kind lay-Buddhist gives alms to three monks who, like the Buddha, eat only before noon and only from food given to them. Merit for good deeds is an intuitive concept in karma.

 

Many Buddhists might point to monks who renounce the world to defend the notion that poverty is a merit to practice. For those, at the stage of the path where renunciation is beneficial, this is certainly of great merit. Yet, these monks in turn depend on the charity of lay followers. Especially in countries with robust Sanghas of monks, these communities rely on the generosity of others who have means to give.  Of course, the giving is a practice, but how much more beneficial is it to help as many beings as possible? The monks give us a chance to accumulate the positive karma of giving.

Ultimately, wealth practice supports dharma practice generally, helps dharma centres, and removes obstacles that arise when we do not have enough time, money or other resources.

One of the attendees at the White Mahakala teaching by Zasep Rinpoche asked if there were any dangers to this wealth practice. Rinpoche answered, with his typical beaming smile, “There is no danger if the motivation is pure.”

 

The post Wealth Deities: Generating Karma for Prosperity by Practicing Generosity appeared first on Buddha Weekly: Buddhist Practices, Mindfulness, Meditation.

Naked wisdom for degenerate times: Vajrayogini, enlightened wisdom queen, leads us to bliss, clear light and emptiness, despite modern obstacles

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Originally written and published by Lee Kane of Buddha Weekly: Buddhist Practices, Mindfulness, Meditation. Copyright Buddha Weekly.

Of all the Vajrayana meditative deities, Vajryogini is credited with being the one practice for our busy, hectic, terifying times which can lead us, in one lifetime, to Enlightenment.

 

Vajrayogini meditational devotional satue.

 

It is also, at a more mundane, peer-reviewed scientific level, a practice that can benefit our brains [more on that later.]

Vajrayogini in union with Chakrasamvara, symbolic of Wisdom in union with Compassion.

Vajrayogini has been called the “Buddha for our times.” There’s an old Tibetan saying: “Practicing any Buddha is practicing all Buddhas.” The great Atisha, when he first came to Tibet, was horrified to find Tibetans practicing many deities at once. He admonished them that they only have to practice one. The Enlightened qualities of one Buddha — including Vajrayogini — are no different from the qualities of another Buddha, even if we sometimes say, Tara specializes in “protection” and “Medicine Buddha” in medicine. So, why is Vajrayogini “the Buddha for our times?”

 

 

The Buddha for our time?

Robert Beer’s beautiful Vajrayogini mandala. (Low resolution: please visit website for information on high resolution images)

 

Simply put, Her visualization, Her appearance, Her mantra, Her sadhana, are all designed to counter our modern obstacles — especially the obstacles of our degenerate times. In this time when we have no time, when life is always in the way of practice, when we struggle with many fears — terrorism, global warming, wars, paying the bills, healing our sickness — these are all the reasons Vajrayogini manifests in her fiery red, passionate, stunning beautiful and energetic form. Fast action. Fast practice. An appearance that is instantly modern and relatable.

Vajrayogini is not superior to any other Buddha. They are all perfect. They are all Oneness. But, She specifically manifests for these times — She is at once more intimate, closer to us, and more relatable than, for example, a serene peaceful Buddha. The serene, peaceful Buddha conjures the feeling of six years of renunciation under a tree meditating. In today’s world, how can anyone contemplate such a commitment?

In violent, fast-paced times, we sometimes can more easily relate to the ferocious energy of the Dakini Queen, who delivers realizations in a dervish of dancing energy, blissful realization and sudden glimpses of Shunyata.

An “easy” Higher Yoga practice?

Another form of Vajrayogini.

Although Vajrayogini is a Highest Yoga Tantra practice, her meditation is relatively simple. Visualizing her is easy — she’s simply so stunningly beautiful it’s hard not to think of her appearance. She is also profoundly accomplished in every way:

“Vajrayogini/Vajravarahi ranks first and most important among the dakinis. She is the “Sarva-buddha-dakini” the Dakini Who is the Essence of all Buddhas.” [1]

Vajrayogini pratice has led to Enlightenment of many great masters. “Of the 84 Mahasiddhas of ancient India, many gained their attainments through the practices of Heruka Chakrasamvara and Vajrayogini” [3] Traditionally, this is because the Chakrasamvara Vajrayogini mandala actually still exists in our physical world — most mandalas are absorbed back into emptiness at the end of meditations. This makes Her practice ideal for these chaotic times.

Spiritual benefits: countless

The traditional meditation pose of Vajrayogini, two armed, red, nude, drinking from the blissful nectar in a skullcup.

Although there are mundane benefits as well (see below), Her practice is especially known for higher spiritual attainments:

“She is the Anuttarayoga Tantra Istadevi (the only and the first Deity) and Her practice includes methods for preventing ordinary death, intermediate state (bardo) and rebirth (by transforming them into the paths to enlightenment), and for transforming all mundane daily experiences into spiritual paths.” [4]

The great Lama Yeshe said, “”The Vajrayogini yoga method is extremely powerful. It is just what we need in these degenerate times, with our delusions running rampant and our minds grasping at concretized sense pleasures. Therefore, a method such as this, which has the wisdom to transform delusions, is of the utmost need, especially as it has the profound property of becoming more powerful as delusions becomes stronger.”

Vajrayogini’s practice is the path to understanding Shunyata (Emptiness) and Clear Light — the luminosity of the nature of mind.

Ten benefits of practice according to root Tantra

Another form of Vajrayogini.

The source Tantra, in the Condensed Root Tantra of Heruka, explains there are ten key spiritual benefits to practice, many not available from other practices:

  1. Easy to practice: although a Highest Yoga Tantra practice, the visualitions of the mandala are “relatively” easy, the sadhanas are “relatively” short and the mantra is “relatively” easy. Relatively being the key word.
  2. Ideal for this “degenerate” age: Unlike other practices, Vajrayogini brings fast benefits, since Heruka and Her mandalas are closer to us than other deities.
  3. Vajrayogini’s mantra is supreme for attainments. Although somewhat long, it is easy to memorize. It is said that Vajrayogi’s mantra alone is all a practitioner would ever need, provided they have faith.
  4. Powerful blessings: not just blessings, but quick blessings.
  5. Can accomplish all attainments: many of the great Mahasiddas accomplished Enlightenment and other realizations from Her practice.
  6. Can practice both generation and completion stage together: if you don’t know what this means, teacher guidance is best.
  7. Overcomes attachments: Vajrayogini’s sensuous nature and red colour signify she is suitable for overcome desires and cutting attachments (hence, her flaying knife!)
  8. Although a short practice, Vajrayogini’s practice contains the essence of ALL practices.

There are also two relatively more secret (due to complexity) benefits; in other words benefits that aren’t easily understood unless you are already a practitioner. We won’t explain them here, since they are too profound as topics to cover here, but we list them for reference:

  • Uncommon Yoga of Inconceivability
  • Special body mandala practice

Cognitive benefits

Vajrayogini’s seed syllable in her double triangle mandala.

Vajrayana Buddhists rely on symbols and visualization, activating mind, body and speech simultaneously with visualization (mind), mudra (body) and mantra or ritual (speech) respectively. Science has proven the relationship between Vajrayana meditation and cognitive benefits due to this massive activation of brain matter (See our story “Research Proves Vajrayana Meditation Improve Cognitive Performance and Promising for Brain Disorders>>)

The visual symbols, often including wrathful deities with fangs, animal heads, and the naked feminine, is usually misunderstood — which is why practices are normally secret.  The astonishingly beautiful and naked Vajrayogini, especially in sexual union, probably provokes the deepest misunderstanding.

NOTE: Although the practices themselves are secret, discussing them has become less so, since Vajrayana deity practices are widely available online.

Activating 280 million neurons

In seeing an image of some Enlightened deities, non-practitioners often see sex and demons — where there is actually nothing more than visual language that activates massive frontal volumes of brain matter:

“The underlying anatomical correlates of long-term meditation: Larger hippocampal and frontal volumes of gray matter.” — Science Direct [2]

 

Mindfulness meditation has shown measurable increases in the thickness of the pre-frontal cortex, the area of the brain responsible for higher level thinking.

 

In addition, visualization may active the visual cortex of our brains — over 280 million neurons. (For more on Vajrayana visualization, see our earlier story>>)

Interestingly, there is a visual cortex in both hemispheres of the brain, right and left. In scientific studies, visualization of Vajrayana deities in this way, has proven to be effective for growing cognitive abilities, and even beneficial for people with dementia. (Please see our earlier story: Peer-reviewed studies prove daily meditation increases cognitive function>>)

Wisdom and compassion united

Vajrayogini (Wisdom) in union with Heruka Chakrasamvara (Compassion).

In broad strokes, the symbolism divides (and yet is never divided) into two themes: capital-C Compassion (symbolized in male Englightened Buddhas) and capital-W Wisdom (symbolized by female Enlightened Dakinis.) The combination of the two, visualized as the union of the male (compassion) and female (wisdom), brings a bliss and intensity to daily meditations — the faster-path to helping us understand Shunyata (Emptiness) and Clear Light.

The Dakini is often said to be the “bringer of bliss and wisdom.” Vajrayogini, the Queen of the Dakinis, is the best known of the Enlightened Feminine — after, perhaps, Venerable Tara. Vajrayogini is none other than an emanation of Tara (or vice versa, it doesn’t matter.)

Psychology of Dakinis

Noted psychologist, Rob Preece, in The Psychology of Buddhist Tantra, describes the power of Dakini symbols:

“As an archetypal symbol of the feminine, the dakini brings fiery wildness and deep instinctuality of feminine… As an aspect of Anima, she is at the heart of our relationship life. The Dakini is known as a messenger, a bringer of profound intuitions, and insight into the deepest aspects of the psyche.”

He goes on to describe Vajrayogini as the “most potent validation of this quality.”

“Her fiery red, dancing form reflects a quality similar to the flamenco dancer — proud, undaunted, powerful and erotic. She carries a curved knife to cut through the ignorance and stupidity she encounters, and, holding a skullcup of blood, she drinks a blissful nectar of the essence of her feminine power. Across her shoulder is a staff, called a khatvanga, symbolizing her integration of the masculine. She is adorned with bone ornaments and a crown of skulls and around her neck she wears a necklace of skulls.”

“She is the dance or play of emptiness, like the play of light rippling on the surface of water. Her appearance is manifest, yet illusory.”

Vajrayogini, dancing wisdom

In a recent story honoring Dakini Day, we described the feminine wisdom deities this way (story here>>):

“Dakinis are portrayed as elusive, playful and often fierce and naked to symbolically convey how elusive true Wisdom encompassing “Emptiness” can be.”

But why is Vajrayogini not only naked, but so exquisitely (almost distractingly) beautiful. Not just beautiful, but sexual, unabashed, carefree, youthful and passion-inspiring.

It’s a difficult concept to describe. Basically, in Vajrayana, the deities appear in a form that aligns with obstacles we are trying to overcome. Vajrayogini is so desirous, that she almost appears to challenge us to overcome our silly craving for sensual pleasures. “See, there’s nothing special about being naked and dancing around,” she almost seems to say.

Of course, the message is not so superficial. Her nudity expresses how we must shed not only our cravings but our pre-conceived notions of how things are — if we are to understand the true nature of the universe, which is Emptiness (Shunyata.)

Vajryogini’s Appearance

Vajrayogini in her blue form as consort of the great Hayagriva, Heruka aspect of Amitabha Buddha. In this form she has a sow’s head (symbolizing overcoming of ignorance) and Hayagriva has a horse head signifying the activity of Dharma Speech (most important of the three jewels.) For a story on Hayagriva Vajrayogini see here>>

Vajrayogini is not always red. In union with Hayagriva she is blue. She is not always in union, sometimes she is alone and dancing with a Katvanga (which represents her consort). Often, as Vajravarahi, she is seen with a sow’s head (pig) sprouting from her wild hair — symbolic of overcoming ignorance.

“Although there are a number of visual representations of Vajrayogini, certain attributes are common to all: She is mostly shown as young, naked, and standing in a desirous or dancing posture. She holds a blood-filled skull cup in one hand and a curved knife (kartr or dri-gug) in the other. Often she wears a garland of human skulls or severed heads; has a khatvanga staff leaning against her shoulder; her usually wild hair flowing down her neck and back; her face in a semi-wrathful expression. Her radiant red body is ablaze with the heat of yogic fire and surrounded by the flames of wisdom.” [1]

Practicing Vajrayogini

Although Vajrayogini is a Highest Yoga Tantra, requiring both permission and empowerment, anyone can honor, pray to, or meditate on her as an “external deity.” It is not permitted to visualize the self as Vajrayogini without initiation, and probably not to chant the mantra, but one can come closer to Vajrayogini’s enlightened qualities through praise, offerings and prayers without empowerments.

Unlike other meditations, however, the very energetic nature of Vajrayogini’s meditation — designed as it is to cope with the high pace of our “degenerate times” — requires some guidance. The best path to Vajrayogini is through a qualified teacher, with proven lineage.

 

NOTES

[1] Vajrayogini.com 

[2] “The underlying anatomical correlates of long-term meditation: Larger hippocampal and frontal volumes of gray matter.” Science Direct

[3] “Vajrayogini” page of Dechen Choekhor Mahaviraha

[4] “Vajrayogini” 

 

 

The post Naked wisdom for degenerate times: Vajrayogini, enlightened wisdom queen, leads us to bliss, clear light and emptiness, despite modern obstacles appeared first on Buddha Weekly: Buddhist Practices, Mindfulness, Meditation.

The Hand of Buddha defeats the three poisons : Vajrapani (literally, “Vajra Hand”) — Guardian of Shakyamuni Himself; Vajrapani, the power of the mind to overcome obstacles such as pride, anger, hate and jealousy

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Originally written and published by Lee Kane of Buddha Weekly: Buddhist Practices, Mindfulness, Meditation. Copyright Buddha Weekly.

A 2nd Century Gandhara-style relief of Vajrapani (right) protecting Gotama Buddha (left).

In the early Pali Sutta — Ambattha Sutta (“Pride Humbled”)[1]— mighty Vajrapani, the Protector of Gotama Buddha Himself, humbled a prideful Brahmin:

“And at that moment Vajrapani holding up a huge iron club, flaming, ablaze and glowing, up in the sky just above Ambattha was thinking, “If this young man does not answer a proper question put to him by the Blessed Lord by the third time of asking, I’ll split his head into seven pieces!” The Lord saw Vajrapani, and so did Ambattha. And at the sight, Ambattha was terrified and unnerved, his hairs stood on end, and he sought protection, shelter, and safety from the Lord. Crouching down close to the Lord.”

Indestructible Hand of Buddha

This ancient teaching [full Sutta at the end of this feature] predates Mahayana Sutra. In the Mahayana Sutras, Vajrapani  becomes even more prominent as the veritable “indestructible hand of the Buddha.” Vajrapani — which can translate as “Indestructible Hand” —  is one of the three great Bodhisattvas, each of them representing the three important qualities of Enlightenment:

  • Vajrapani is the “indestructible power of the Buddha” — helping us overcome the delusions, poisons and attachments that prevent our progress
  • Avalokiteshvara is the “compassion of the Buddha” — helping us overcome ego and clinging, understanding our “Oneness” with all beings
  • Manjushri is the “wisdom of the Buddha” — helping us discern truth, and overcome the illusions that keep us trapped.

All three are equals; all are needed on the path to Enlightenment. We must balance compassion, wisdom and the power (i.e. discipline, etc.) to overcome the poisons.

According to the Pañcaviṃsatisāhasrikā- and Aṣṭasāhasrikāprajñāpāramitās,  any Bodhisattva on the path can rely on Vajrapani’s protection.

 

The Three Great Bodhisattvas, from left to right: Manjushri (Wisdom of Buddha), Avalokiteshvara (Chenrezig, Compassion of Buddha), Vajrapani (Power of Buddha.)

 

The Hand of the Buddha?

Vajrapani can literally translate as “Vajra Hand” and Vajrapani is likewise considered the “Hand of Buddha” — much like “the Hand of the King” in the Game of Thrones. As the Hand, he symbolizes strength and power of Buddha (Enlightened Mind) to overcome all obstacles. “Vajra” literally translates as “indestructible diamond”, and “Pani” means hand, so one translation of Vajrapani is Indestructible Hand. Another, less interesting translation is “Thunderbolt in hand.” In essence, they mean similar things, since Vajrapani wields this indestructible force in his hand, for the Dharma. I like the Game of Thrones connotations of the former translation.

The Lord of Secrets

Vajrapani, Hand of Buddha, the very power of Enlightened Mind, surrounded by other members of the Vajra Buddha family: Akshobya Buddha and Manjushri.

Vajrapani, who belongs the Vajra Family of Akshobhya Buddha, is also often called Guhyapati (“Lord of Secrets”) in the context of Vajrayana, the “secret mantra” path. The secret element is more about “looking inward” and the tantric methods of understanding the true nature of reality — tantric insight into truth — than the idea of keeping esoteric secrets.

It is the insight into truth that makes Vajrapani indestructible, in the same way, it makes Vajrayana the “indestructible vehicle.”

In the Vajravidarana Sutra, Vajrapani’s “inward” nature is explained:

“Condensed within you alone,

Is the power and strength of all the Buddhas.

Manifesting in the wrathful form of the enlightened Vajra,

I pay homage to you Vajra Vidarana, the Subduer.” [2]

“Within you alone” speaks to our own will-power (Vajrapani’s power within us) — that allows us to remove the obstacles to wisdom and compassion. Without that protective power of Vajrapani, it is difficult for ordinary sentient beings to overcome the many obstacles to progress.

Vajrapani manifests in our lives daily (hopefully.) Even that voice in our mind, telling us to get up and meditate — instead of watching television — is Vajrapani at work. (Buddha’s Hand slapping us up the back of the head, metaphorically.)  Or, that feeling of guilt when you walk past a homeless person without helping — that’s Vajrapani sternly reminding us to be compassionate. It is Vajrapani who cracks the metaphorical whip in his “hand” (not to beat a metaphor to death) — to keep us working on the foundation practices, to sit each day, or, to practice metta compassion meditation each day. He’s hovering over our head with the “huge iron club, flaming, ablaze and glowing.”

Vajrapani — indestructible and undefeatable

Vajrapani’s peaceful form is approachable to all Buddhist practitioners, as is his mantra.

It is a hopeful thought, to know that within us is Vajrapani, indestructible and undefeatable. It is the nature of Vajra to be indestructible — that’s one of the definitions of vajra.

Like Vajrasattva, his main attribute is the vajra — both an attribute of his name and one he symbolically holds. The vajra is the most staggeringly powerful instrument of the “deities”, whether you view them as symbolic or real.  [For a story on vajra (dorje) and bell see >>]

It is the “weapon” of Indra, the thunderbolt, similar to Zeus’s bolt and Thor’s hammer. In myth, Thor could control even the great beast Jormungandr. Zeus could destroy any being, including a god, with his bolts. In classical 2nd century Gandhara art, influenced by the Greeks, Vajrapani is depicted as Zeus. (At the time, Alexander the Great’s Greek Empire touched northern India, influencing art and culture in the area.)

Vajrapani a protector, not a bully

It is Vajrapani power that strips away our pride — as he did for the Brahmin in the Pali Sutta Ambattha. It is Vajrapani that embodies the power needed to overcome all the afflictive emotions. It is Vajrapani that gives us the will to progress even against the heavy weight of our vast harmful past karmas (past damaging deeds.) It is Vajrapani that symbolizes the discipline needed to practice each day.

It may seem that Vajrapani is a bully — the way he threatened the Brahmin, helping him overcome his pride — but it requires the strength of a protector, angry fierce power, to give us the discipline to overcome pride, greed, anger, hate and all the poisons. For this reason, millions of people around the world chant the peaceful mantra of Vajrapani every day — together with the other great Bodhisattvas. Even the peaceful form of Vajrapani is indestructibly irresistible.

Contrary to the classic bully, Vajrapani transforms our fear and feelings of being powerless into action and strength. He is, instead, the strong friend at school who teaches us to kung-fu the bully.

 

Meditation on Vajrapani. In the centre, his seed syllable and Vajrapani himself. Surrounding the mandala is the mantra of Vajrapani in Tibetan characters. Source: video embedded below.

 

Vajrapani mantra — chant daily to remove negative energy

Despite his power, Vajrapani is a Bodhisattva and has a peaceful aspect that anyone may appreciate, meditate on or practice. The mantra is a recommended daily chant, with or without any empowerment. Especially when faced with obstacles, many teachers instruct their students to recite Vajrapani’s mantra.

Many Buddhist students, for life, will chant the Mantras of the Three Great Bodhisattvas — as a way to keep strength, compassion and wisdom present in our present moment. The Three Bodhisattvas, of course, are: Vajrapani, Avalokiteshvara and Manjushri:

  • Vajrapani: Om Vajrapani Hum (In Tibetan “Om Benza Pani Hung”)
  • Avalokiteshvara: Om Mani Padme Hum (In Tibetan “Om Mani Peme Hung”)
  • Oṃ A Ra Pa Tza Na Dhīḥ (Tza is generally pronounced “cha” and when transliterated from Sanskrit is written “ca”.)

Video: various versions of the Vajrapani Chant with deity and mantra jewel mandala visualization:

Merits of the Mantra of Vajrapani

“Then said the Buddha, “You have been blessed as both Bodhisattva and Wrathful Deity by all the Buddhas in the past. The Buddhas to come will also bless you in both of these two forms. Now, I shall also bless you. You shall become the master of all the great devas. You should amancipate all sentient beings from Samsara and from miseries.”[3]

Wrathful Vajrapani surrounded by wisdom flames. In both wrathful and peaceful forms he is irresistibly powerful.

The mantra of Vajrapani is a very straight-forward one, easy, yet powerful: Om Vajrapani Hum. Om symbolizes many things, including the Five Buddhas the Five Wisdoms. Vajrapani (Thunderbolt holder, diamond-scepter holder, or Vajra Hand) is homage to the great Vajrapani. HUM is the word that “Destroys all suffering.”

According to the Tantra of the Supreme Origination of Vajrapani.[3]:

” If the disciple renders one obeisance to Vajrapani, he attains more merits than he would have secured through rendering numerous obeisances to myriads of Buddhas as many as the total grains of sands in ninety-two million Ganges Rivers… If he relies on Vajrapani as his Yidam Buddha and recites the Mantra, he will surely be protected by Vajrapani from all hindrances. No demons can hurt him, all illness will be cured, his merits will be increased and prosperity augmented. All his wishes will be fulfilled. Thus, the benefits of practicing this ritual are beyond description, nothing can afflict those who practice it. The practitioner of this ritual will also accomplish all the four activities — Pacifying, Enriching, Magnetizing and Wrathful. He will encounter no obstacles. Therefore, one should always rely on Vajrapani, take him as one’s shelter and refuge. Also, those who have chronic diseases will be cured through reciting the Mantra of Vajrapani.”

The peaceful aspect of Vajrapani — which is already fiery and plenty powerful — is an easy mantra to chant:

Om Vajrapani Hum

 

or Tibetan Pronunciation

Om Benza Pani Hung

ཨོཾ་བཛྲ་པཱ་ཎི་ཧཱུྂ༔

Deep throat singing version of Vajrapani’s mantra by Lama Tashi:

 

Wrathful Vajrapani: unbridled power

Unbridled is probably the wrong word, but the sense of overwhelming power defines the even more wrathful forms of Vajrapani, standing in an ocean of flames, hair standing on end, face transformed by wild fury.

Wrathful Vajrapani, with vajra in hand.

Wrathful Vajrapani are normally permission-based practices, due to their boundless power. Empowerment and teaching-guidance is needed to practice these forms. Wrathful practices are important in senior practice, as they are transformative. They ferocious style of meditation is aimed at transforming anger, hate and strong emotions into Enlightened characteristics. [For a detailed story on Wrathful deities, see>>]

Since Vajrapani is already indestructible, for most of us the more peaceful forms are all we’ll need to empower our lives, slap us up the back of the head when we are lazy and keep us on track.

In peaceful form, he is a noble warrior, ready to be our Hand of Protection and strength. In his wrathful form, no obstacle can stand.

From Tantra: Thunderbolt-Holder

From the Tantra of One-Hundred-and-Eight Praisings:

“The numerous Buddhas and Bodhisattvas were much pleased. Thereupon they blessed Vajrapani and named him the Thunderbolt-Holder, the Master of the Cosmos, and handed him the thunderbolt as the symbol of initiation. Then Vajrapani said to the Buddha, “O my Lord Bhaghavan! I am the protector of all Buddhas in the three times; I was the protector of the seven Buddhas in the past; I am the protector of the present Buddha and will be the protector of the nine-hundred-and-ninety-two3 Buddhas in the future. I shall be their protectors until all of the one thousand Buddhas in this Kalpa have completed their missions. I shall protect them from all hindrances. I have besought the Buddhas in the past to preach the Dharma, and shall beseech the Buddhas in the future to preach the Dharma; also I shall beseech all the present Buddhas to preach the Dharma. I pray you, the Perfect One, grant me your blessings.”

Vajrapani universal to nearly all Buddhist traditions

2nd-century Gandhara relief. Under Greek influence, Vajrapani became associated with Zeus (thunder bolt) and Heracles (hero protector).

Vajrapani is honoured in early Pali Sutta as the “Protector of Buddha.” In Mahayana Sutra, he is one of the three great Bodhisattvas. In Vajrayana, Vajrapani is those, but also a fully Enlightened Buddha, a Protector, and a Yidam (Meditational Deity.)

Vajrapani is revered in all Buddhist countries — emphasized to different degrees — but universal:

  • In the West (Vajrayana): he is practised variously as a Bodhisattva, Buddha or Yidamk, dependilng on tradition.
  • In Cambodia: he is one of the three main deities of three monasteries (dating to 953 AD) who honour Buddha, Prajnaparamita, and Vajrapani.
  • In India: in the early period, Vajrapnai was mostly a protector of Shakyamuni, not yet thought of as a Bodhisattva, but  already the Hand of the Buddha.
  • In Nepal, he takes a different forms, and is an important deity.
  • In Tibet, Vajrapani has vast significance. He can appear peaceful and wrathful, in many forms. He can be Enlightened Buddha, Bodhisattva and Protector all at the same time. Although there are many protectors in Tibetan Buddhism, Vajrapani is synonymous with power.
  • In Japan, He is known as Shukongoshin (the “head vajra-wielding god”).
  • In Gandhara (Central Asia) , he is fused somewhat with Herakles (Roman Hercules) due to Greek influence after Alexander the Great’s invasion. He is associated also with Indra (and Zeus by the Greeks.)

Full Ambattha Sutta follows.

Ambattha Sutta

Pride Humbled

Thus have I heard. Once the lord was touring Kosala with a large number of monks, some five hundred, and he came to a Kosalan Brahmin village called Icchanankala. And he stayed in the dense jungle of Icchanankala. At that time the Brahmin Pokkharasati was living at Ukkhattha, a populous place, full of grass, timber, water and corn, which had been given to him by king Pasenadi of Kosala as a royal gift with royal powers.

A 2nd Century Gandhara-style relief of Vajrapani (right) protecting Gotama Buddha (left).

And Pokkharasati heard say, “The ascetic Gotama, son of the Sakyans, who has gone forth from the Sakyan clan, is staying in the dense jungle of Icchanankala. And concerning that Blessed Lord a good report has been spread about, ‘This Blessed Lord is an Arahant, a fully enlightened Buddha, perfected in knowledge and conduct, a well-farer, knower of the worlds, unequalled trainer of men to be tamed, teacher of gods and humans, a Buddha, a Blessed Lord.’ He proclaims this world with its gods, Maras, Brahmas, the world of ascetics and Brahmins with its princes and people, having come to know it by his own knowledge. He teaches a Dhamma that is ending, in the spirit and in the letter, and he displays the fully perfected, thoroughly purified holy life. And indeed it is good to see such Arahants.”

Now, at that time Pokkharasati had a pupil, the youth Ambattha, who was a student of the Vedas, who knew the mantras, perfected in the Three Vedas, a skilled expounder of the rules and rituals, the lore of sounds and meanings and, fifthly, oral tradition, complete in philosophy and the marks of a great man, admitted and accepted by his master in the Three Vedas with the words, “What I know, you know; what you know, I know.”
And Pokkharasati said to Ambattha, “Ambattha, my son, the ascetic Gotama, son of the Sakyans, who has gone forth from the Sakyan clan, is staying in the dense jungle of Icchanankala. And concerning that Blessed Lord a good report has been spread about, , “This Blessed Lord is an Arahant, a fully enlightened Buddha, perfected in knowledge and conduct, a well-farer, knower of the worlds, unequalled trainer of men to be tamed, teacher of gods and humans, a Buddha, a Blessed Lord.’ Now you go to see the ascetic Gotama and find out whether this report is correct or not, and whether the Reverend Gotama is as they say or not. In that way we shall put the Reverend Gotama to the test.”

“Sir, how shall I find out whether the report is true, or whether the Reverend Gotama is as they say or not?”

“According to the tradition of our Mantras, Ambattha, the great man who is possessed of the thirty two marks of a great man has only two courses open to him. If he lives the household life he will become a ruler, a wheel-turning righteous monarch of the law, conqueror of the four quarters, who has established the security of his realm and is possessed of the seven treasures. These are, The Wheel Treasure, the Elephant Treasure, the Horse Treasure, the Jewel Treasure, the Woman Treasure, the Householder Treasure, and, as a seventh, the Counselor Treasure. He has more than a thousand sons who are heroes, of heroic stature, conquerors of the hostile army. He dwells having conquered the sea-girt land without a stick or sword, by the law. But if he goes forth from the household life into homelessness, then he will become an Arahant, a fully enlightened Buddha, one who draws back the view from the world. And, Ambattha, I am the passer-on of the Mantras, and you are the receiver.”

“Very good, sir” said Ambattha at Pokkharasati’s words, and he got up, passed by Pokkharasati with his right side, got into his chariot drawn by a mare and, accompanied by a number of young me, headed for the dense jungle of Icchanankala. He drove as far as the carriage would go, then alighted and continued on foot.

At that time a number of monks were walking up and down in the open air. Ambattha approached them and said, “Where is the Reverend Gotama to be found just now? We have come to see the Reverend Gotama.”

The monks considered Ambattha and thought, “This is Ambattha, a youth of good family and a pupil of the distinguished Brahmin Pokkharasati. The Lord would not mind having a conversation with such a young man.” And they said to Ambattha,

“That is his dwelling, with the door closed. Go quietly up to it, go on to the veranda without haste, cough, and knock on the bolt. The Lord will open the door to you.”

Ambattha went up to the dwelling and onto the veranda, coughed, and knocked. The Lord opened the door, and Ambattha went it. The young men entered, exchanged courtesies with the Lord, and sat down to one side. But Ambattha walked up and down while the Lord sat there, uttered some vague words of politeness, and then stood so speaking before the seated lord.

And the Lord said to Ambattha, “Well now, Ambattha, would you behave like this if you were talking to venerable and learned Brahmins, teachers of teachers, as you do with me, walking and standing while I am sitting, and uttering vague words of politeness?”

“No, Reverend Gotama. A Brahmin should walk with a walking Brahmin, stand with a standing Brahmin, sit with a sitting Brahmin, sit with a sitting Brahmin, and lie down with a Brahmin who is lying down. But as for those shaven little ascetics, menials, black scourings from Brahmas foot, with them it is fitting to speak just as I do with the Reverend Gotama.”

“But, Ambattha, you came here seeking something. Whatever it was you came for, you should listen attentively to hear about it. Ambattha, you have not perfected your training. Your conceit of being trained is due to nothing but inexperience.”

But Ambattha was angry and displeased at being called untrained, and he turned on the Lord with curses and insults. Thinking, “The ascetic Gotama bears me ill-will” he said, “Reverend Gotama, the Sakyans are fierce, rough spoken, touchy and violent. Being of menial origin, being menials, they do not honor, respect, esteem, revere or pay homage to Brahmins. With regard to this it is not proper that they [behave in such a manner and] do not pay homage to Brahmins. [He is complaining that they do not honor the rigid “caste system” of India. –BIONA webmaster] This was the first time Ambattha accused the Sakyans of being menials.

“But, Ambattha, what have the Sakyans done to you?”

“Reverend Gotama, once I went to Kapilavatthu on some business for my teacher, the Brahmin Pokkharasati, and I cam to the Sakyans meeting hall. And at that time a lot of Sakyans were sitting on high seats in their meeting hall, poking each other with their fingers, laughing and playing about together, and it seemed to me that they were just making fun of me, and no offered me a seat. With regard to this, it is not proper that they do not pay homage to the Brahmins.” This was the second time Ambattha accused the Sakyans of being menials.

“But, Ambattha, even the quail, that little bird, can talk as she likes in her own nest. Kapilavatthu is the Sakyans home, Ambattha. They do not deserve censure for such a trifle.”

“Reverend Gotama, there are four castes: The Khattiyas, the Brahmins, the merchants and the artisans. And of these four castes, three – the Khattiyas, the merchants, and the artisans – are entirely subservient to the Brahmins.” This was the third time Ambattha accused the Sakyans of being menials.

Then the Lord thought, “This young man goes too far is abusing the Sakyans. Suppose I were to ask after his clan name?” So he said, “Ambattha, what is your clan?”

“I am a Kanhayan, Reverend Gotama.”

“Ambattha, in former days, according to those who remember the ancestral lineage, the Sakyans were the masters, and you are descended from a slave girl of the Sakyans. For the Sakyans regard to king Okkaka, to whom his queen was dear and beloved, wishing to transfer the kingdom to her son, banished his elder brothers from the kingdom – Okkamukha, Karandu, Hatthiniya, and Sinipura. And these, being banished, made their home on the flank of the Himalayas beside a lotus pond where there was a growth of teak-trees. And for fear of contaminating their stock they cohabitated with their own sisters. Then King Okkaha asked his ministers and counselors, “Where are the princes living now?” And they told him. At this, King Okkaha exclaimed, “They are strong as Saka trees, these princes, they are real Sakyans!” And this how the Sakyans go their well-known name. And the king was the ancestor of the Sakyans.

“Now King Okkaha has a slave girl called Disa, who gave birth to a Kanha [dirty, black] child. The black thing, when it was born, exclaimed, “Wash me, mother! Bath me, mother! Deliver me from this dirt and I will bring you profit!” Because, Ambattha, just as people today use the term hobgoblin as a term of abuse, so in those days did they say Kanha. And they said, “As soon as he was born, he spoke! He is born a Kanha, a hobgoblin!” That is how, in former days according to those who remember the ancestral lineage, the Sakyans were the masters, and you are descended from a slave girl of the Sakyans.”

On hearing this, the young men said, “Reverend Gotama, do not humiliate Ambattha too much with talk of his being descended from a slave girl: Ambattha is well born, of a good family, he is very learned, he is well-spoken, a scholar, well able to hold his own in this discussion with the Reverend Gotama!”

Then the Lord said to the young men, “If you consider that Ambattha is ill-born, not of good family, unlearned, ill-spoke, unable to hold his own in this discussion with the ascetic Gotama, then let Ambattha be silent, and you conduct this discussion with me. But if you think he is well born, of a good family, he is very learned, he is well-spoken, a scholar, able to hold his own, then you be quiet and let him discuss with me.”

“Ambattha is well born, Reverend Gotama, of a good family, he is very learned, he is well-spoken, a scholar, able to hold his own. We shall be silent, he shall continue.”

Then the Lord said to Ambattha, “Ambattha, I have a fundamental question for you, which you will not like to answer. If you don’t answer, or if you evade the issue, if you keep silent or go away, your head will split into seven pieces. What do you think, Ambattha? Have you heard from old and venerable Brahmins, teachers of teachers, where the Kanhayans came from, or who was their ancestor?”

At this, Ambattha remained silent, and the lord said,

“Answer me now, Ambattha, this is not the time for silence. Whoever, Ambattha, does not answer a fundamental question put to him by a Tathágata by the third asking has his head split into seven pieces.”

And at that moment Vajrapani the Yaksha, holding up a huge iron club, flaming, ablaze and glowing, up in the sky just above Ambattha was thinking, “If this young man does not answer a proper question put to him by the Blessed Lord by the third time of asking, I’ll split his head into seven pieces!” The Lord saw Vajrapani, and so did Ambattha. And at the sight, Ambattha was terrified and unnerved, his hairs stood on end, and he sought protection, shelter, and safety from the Lord. Crouching down close to the Lord, he said, “What did the Reverend Gotama say? May the Reverend Gotama repeat what he said!”

“What do you think, Ambattha? Have you heard from old and venerable Brahmins, teachers of teachers, where the Kanhayans came from, or who was their ancestor?”

“Yes, I have heard it just as the Reverend Gotama said, that is where the Kanhayans came from, he was their ancestor”

Hearing this, the young men made a loud noise and clamor, “So Ambattha is ill-born, not of a good family, born of a slave girl of the Sakyans, and the Sakyans are Ambattha’s masters! We disparages the Ascetic Gotama, thinking he was not speaking the truth!”

Then the Lord thought, “It is too much, the way these young men humiliate Ambattha for being the ancestor of a slave girl. I must get him out of this.” So he said to the young men, “Don’t disparage Ambattha too much for being the ancestor of a slave girl! That Kahna was a mighty sage [Known more commonly today as Krishna –BIONA Webmaster.] He went to the south country, learnt the mantras of the Brahmins there, and then went to King Okkaka and asked for his daughter Maddarupi. And Okkaka, furiously angry, exclaimed, “So this fellow, the son of a slave girl, wants my daughter!” And put an arrow to his bow. But he unable either to shoot to arrow or to withdraw it. Then the ministers and the counselors came together to the Sage Kanha and said, “Spare the King, Reverend Sir, spare the king!”

“The king will be safe, but if he looses the arrow downwards, the earth will quake as far as his kingdom extends.”

“Reverend Sir, Spare the king, spare the land!”

“The king and the land will be safe, but if he looses the arrow upwards, as for as his realm extends the god will not let it rain for seven years.

“Reverend Sir, spare the king, Spare the land, and may the god let it rain!”

“The king and the land will be safe, and the god will let it rain, but if the king points the arrow at the crown prince, the prince will be completely safe.”

“Then the Ministers exclaimed, “Let King Okkaka point the arrow at the crown prince, the prince will be perfectly safe!” The king did so and the prince was unharmed. Then king Okkaka, terrified and fearful of divine punishment gave away his daughter to Maddarupi. So, young men, do not disparage Ambattha too much for being the ancestor of a slave girl. That Kahna was a mighty sage.”

 

Then the lord said, “Ambattha, what do you think? Suppose a Khattiya youth were to wed a Brahmin maiden, and there was a son of the union. Would that son of a Khattiya youth and a Brahmin maiden receive a seat and water from the Brahmins?”

“He would, Reverend Gotama.”
“Would they allow him to eat at funeral-rites, at rice-offerings, at sacrifices, or as a guest?”

“They would, Reverend Gotama.”

“Would they teach him mantras or not?”

“They would, Reverend Gotama.”

“Would they keep their women covered or uncovered?”

“Uncovered, Reverend Gotama.”

“But would the Khattiyas sprinkle him with the Khattiya consencration?”

“No, Reverend Gotama.”

“Why not?”

“Because, Reverend Gotama, he is not well born on his mothers side.”

“What do you think, Ambattha? Suppose a Brahmin youth were to wed a Khattiya maiden, and there was a son of the union. Would that son of a Khattiya youth and a Brahmin maiden receive a seat and water from the Brahmins?”

“He would, Reverend Gotama.”

“He would, Reverend Gotama.”

“Would they allow him to eat at funeral-rites, at rice-offerings, at sacrifices, or as a guest?”

“They would, Reverend Gotama.”

“Would they teach him mantras or not?”

“They would, Reverend Gotama.”

“Would they keep their women covered or uncovered?”

“Uncovered, Reverend Gotama.”

“But would the Khattiyas sprinkle him with the Khattiya consecration?”

“No, Reverend Gotama.”

“Why not?”

“Because, Reverend Gotama, he is not well born on his fathers side.”

“So, Ambattha, the Khattiyas, through a man taking a woman or a woman taking a man, are senior to the Brahmins. What do you think, Ambattha? Take the case of a Brahmin who, for some reason, has had his head shaved by the Brahmins, has been punished with a bag of ashes and banished from the country or the city.  Would he receive a seat and water from the Brahmins?”

“No, Reverend Gotama.”

“Would they allow him to eat at funeral-rites, at rice-offerings, at sacrifices, or as a guest?”

“No, Reverend Gotama.”

“Would they teach him mantras, or not?”

“They would not, Reverend Gotama.”

“Would they keep their women covered or uncovered?”

“Covered, Reverend Gotama.”

“What do you think, Ambattha?  Take the case of a Khattiya who, for some reason, had his head shaved by the Khattiyas, has been punished with a bag of ashes and banished from the country or the city.  Would he receive a seat and water from the Brahmins?”

“He would, Reverend Gotama.”

“Would they keep their women covered or uncovered?”

“Uncovered, Reverend Gotama.”

“But that Khattiya has so far reached the extreme of humiliation that he has … been banished from the country or the city.  So even if a Khattiya has suffered extreme humiliation, he is superior and the Brahmins inferior.

“Ambittha, this verse was pronounced by Brahma Sanankumara:

“The Khattiya’s best among those who value clan;
He with knowledge and conduct is best of Gods and men.”

“This verse was rightly sung, not wrongly, rightly spoken, not wrongly, connected with profit, not unconnected.  And, Ambattha, I too say this,

 

“The Khattiya’s best among those who value clan:
He with knowledge and conduct is best of Gods and men.”

“But, Reverend Gotama, what is this conduct, what is this knowledge?”

“Ambattha, it is not from the standpoint of the attainment of unexcelled knowledge-and-conduct that reputation based on birth and clan is declared, nor on the conceit which says:  “You are worthy of me, you are not worthy of me!   For wherever there is a giving, a taking, or a giving and taking in marriage, there is always this talk and this conceit … But those who are enslaved by such things are far from the attainment of the unexcelled knowledge-and-conduct, which is attained by abandoning all such things!”

“But, Reverend Gotama, what is this conduct, what is this knowledge?”

“Ambattha, a Tathágata arises in this world, an Arahant, fully-enlightened Buddha, endowed with wisdom and conduct, Well-Farer, Knower of the worlds, incomparable Trainer of men to be tamed, Teacher of Gods and humans, enlightened and blessed.  He, having realized it by his own super-knowledge, proclaims this world with its Devas, Maras and Brahmas, its princes and people.  He preaches the Dhamma which is lovely in its beginning, lovely in its middle, lovely in its ending, in the spirit and in the letter, and displays the fully-perfected and purified holy life.A disciple goes forth and practices the moralities; he guards the sense-doors, etc.; attains the four jhanas. Thus he develops conduct.  He attains various insights, and the cessation of the corruptions…And beyond this there is no further development of knowledge and conduct that is higher or more perfect.

“But, Ambattha, in the pursuit of this unexcelled attainment of knowledge and conduct, there are four paths of failure.  What are they?  In the first place, an ascetic or Brahmin who has not managed to gain this unexcelled attainment, takes his carrying-pole and plunges into the depths of the forest thinking:  ” I will live on windfalls.”  But in this way he only becomes an attendant on one who has attained.  This is the first path of failure.  Again, an ascetic or Brahmin, being unable to live on windfalls, takes a spade and basket, thinking:  “I will live on tubers and roots.”…This is the second path of failure.  Again, an ascetic or Brahmin, being unable to live on tubers and roots, makes a fire-hearth at the edge of a village or small town and sits tending the flame…This is the third path of failure.  Again, an ascetic or Brahmin, being unable to tend the flame, erects a house with four doors at the crossroads thinking:   “Whatever ascetic or Brahmin arrives from the four quarters, I will honor to the best of my strength and ability.”  But in this way he only becomes an attendant on one who has attained to unexcelled knowledge and conduct.  This is the fourth path of failure.

“What do you think, Ambattha?  Do you and your teacher live in accordance with this unexcelled knowledge and conduct?”   “No indeed, Reverend Gotama!  Who are my teacher and I in comparison?  We are far from it!”

“Well then, Ambattha, could you and your teacher, being unable to gain this, go with your carrying-poles into the depths of the forest, intending to live on windfalls?”  “No. Indeed, Reverend Gotama.”

“Well then, Ambattha, could you and your teacher, being unable to gain this, live on tubers and roots, … sit tending the flame, … erect a house …?”  “No, indeed, Reverend Gotama.”

“And so, Ambattha, not only are you and your teacher incapable of attaining this unexcelled knowledge and conduct, but even the four paths of failure are beyond you.  And yet you and your teacher the Brahmin Pokkharasati utter these words:  “These shaven little ascetics, menials, black scrapings from Brahma’s foot, what converse can they have with Brahmins learned in the Three Vedas?” – even though you can’t even manage the duties of one who has failed.  See, Ambattha, how your teacher has let you down!”

“Ambattha, the Brahmin Pokkharasati lives by the grace and favor of King Pasenadi of Kosala.  And yet the King does not allow him to have audience face to face.  When he confers with the King it is through a curtain.  Why should the King not grant audience face to face to one on whom he has bestowed a proper and blameless source of revenue?  See how your teacher has let you down!”

“What do you think, Ambattha?  Suppose King Pasenadi was sitting on the neck of an elephant or on horseback, or was standing on the chariot-mat, conferring with his ministers and princes about something.  And suppose he were to step aside and some workman or workman’s servant were to come along and stand in his place.  And standing there he might say:  “This is what King Pasenadi of Kosala says!”   “Would he be speaking the King’s words, as if he were the King’s equal?”  “No, indeed, Reverend Gotama.”

“Well then, Ambattha, it is just the same thing.  Those who were, as you say, the first sages of the Brahmins, the makers and expounders of the mantras, whose ancient verses are chanted, pronounced and collected by the Brahmins of today – Atthaka, Vamaka, Vamadeva, Vessamitta, Yamataggi, Angirasa, Bharadvaja, Vasettha, Kassapa, Bhagu 21  – whose mantras are said to be passed on to you and your teacher:  yet you do not thereby become a sage or one practised in the way of a sage – such a thing is not possible.

“What do you think, Ambattha?  What have you heard said by Brahmins who are venerable, aged, the teachers of teachers?  Those first sages, Attaka, … Bhagu – did they enjoy themselves, well-bathed, perfumed, their hair and beards trimmed, adorned with garlands and wreaths, dressed in white clothes, indulging in the pleasures of the five senses and addicted to them, as you and your teacher do now?”  “No, Reverend Gotama.”

“Or did they eat special fine rice with the black spots removed, with various soups and curries, as you and your teacher do now?”  “No, Reverend Gotama.”

“Or did they amuse themselves with women dressed up in flounces and furbelows, as you and your teacher do now?”  “No, Reverend Gotama.”

“Or did they ride around in chariots drawn by mares with braided tails, that they urged on with long goad-sticks?”  “No, Reverend Gotama.”

“Or did they have themselves guarded in fortified towns with palisades and barricades, by men with long swords …?”  “No, Reverend Gotama.”

“So, Ambattha, neither you nor your teacher are a sage or one trained in the way of a sage.  And now, as for your doubts and perplexities concerning me, we will clarify these by your asking me, and by my answering your questions.”

Then, descending from his lodging, the Lord started to walk up and down, and Ambattha did likewise.  And as he walked along with the Lord, Ambattha looked out for the thirty-two marks of a Great Man on the Lord’s body.  And he could see all of them except for two.  He was in doubt and perplexity about two of these marks:  he could not make up his mind or be certain about the sheathed genitals or the large tongue.

And the Lord, being aware of his doubts, effected by his psychic power that Ambattha could see his sheathed genitals, and then, sticking out his tongue, he reached out to lick both ears and both nostrils, and then covered the whole circle of his forehead with his tongue.  Then Ambattha thought:

“The ascetic Gotama is equipped with all the thirty-two marks of a Great Man, complete and with none missing.”   Then he said to the Lord:

“Reverend Gotama, may I go now?  I have much business, much to do.”

“Ambattha, do what you now think fit.”  So Ambattha got back into his chariot drawn by mares and departed.

Meanwhile the Brahmin Pokkharasati had gone outside and was sitting in his park with a large number of Brahmins, just waiting for Ambattha.  Then Ambattha came to the park.  He rode in the chariot as far as it would go, and then continued on foot to where Pokkharasati was, saluted him, and sat down to one side.  Then Pokkharasati said:

“Well, dear boy, did you see the Reverend Gotama?”  “I did, Sir.”

“And was the Reverend Gotama such as he is reported to be, and not otherwise?  And is he of such nature, and not otherwise?”   “Sir, he is as he is reported to be, and he is of such nature and not otherwise.  He is possessed of the thirty-two marks of a Great Man, all completed, with none missing.”

“But was there any conversation between you and the ascetic Gotama?”  “There was, Sir.”

“And what was this conversation about?”  So Ambattha told Pokkharasati all that had passed between the Lord and himself.

At this Pokkharasati exclaimed:

“Well, you’re a fine little scholar, a fine wise man, a fine expert in the Three Vedas!  Anyone going about his business like that ought when he dies, at the breaking-up of the body, to go to the downfall, to the evil path, to ruin, to hell!  You have heaped insults on the Reverend Gotama, as a result of which he has brought up more and more things against us!  You’re a fine little scholar!”  He was so angry and enraged that he kicked Ambattha over, and wanted to start out at once to see the Lord.

But the Brahmins said:  “It is far too late, Sir, to go to see the ascetic Gotama today.  The Reverend Pokkharasati should go to see him tomorrow.”

Then Pokkharasati, having had fine hard and soft food prepared in his own home, set out by the light of torches from Ukkattha for the jungle of Icchanankala.  He went by chariot as far as possible, then continued on foot to where the Lord was.  Having exchanged courtesies with the Lord, he sat down to one side and said:

“Venerable Gotama, did not our pupil Ambattha come to see you?”

“He did, Brahmin.”

“And was there any conversation between you?

“There was.”

“And what was this conversation about?”

Then the Lord told Pokkharasati all that had passed between him and Ambattha.  At this, Pokkharasati said to the Lord:  “Reverend Gotama, Ambattha is a young fool.  May the Reverend Gotama pardon him.”

“Brahmin, may Ambattha be happy.”

Then Pokkharasati looked out for the thirty-two marks of a Great Man on the Lord’s body and he could see all of them except for two:  the sheathed genitals and the large tongue; but the Lord set his mind at rest about theseThen, descending from his lodging, the Lord started to walk up and down, and Pokkharasati did likewise.  And as he walked along with the Lord, Pokkharasati looked out for the thirty-two marks of a Great Man on the Lord’s body.  And he could see all of them except for two.  He was in doubt and perplexity about two of these marks:  he could not make up his mind or be certain about the sheathed genitals or the large tongue

And the Lord, being aware of his doubts, effected by his psychic power that Pokkharasati could see his sheathed genitals, and then, sticking out his tongue, he reached out to lick both ears and both nostrils, and then covered the whole circle of his forehead with his tongue.  Then Ambattha thought:  “The ascetic Gotama is equipped with all the thirty-two marks of a Great Man, complete and with none missing.”   Then he said to the Lord:  “Reverend Gotama, may I go now?  I have much business, much to do.”

“Pokkharasati, do what you now think fit.”

And Pokkharasati said to the Lord:  “May the Reverend Gotama accept a meal from me today together with his order of monks!”  And the Lord consented by silence.

Seeing his acceptance, Pokkharasati said to the Lord:

“It is time, Reverend Gotama, the meal is ready.”

And the Lord, having dressed in the early morning and taken his robe and bowl, went with his order of monks to Pokkharasati’s residence, and sat down on the prepared seat.  Then Pokkharasati personally served the Lord with choice hard and soft food, and the young men served the monks.  And when the Lord had taken his hand from the bowl, Pokkharasati sat down to one side on a low stool.

And as Pokkharasati sat there, the Lord delivered a graduated discourse on generosity, on morality and on heaven, showing the danger, degradation and corruption of sense-desires, and the profit of renunciation.  And when the Lord knew that Pokkharasati’s mind was ready, pliable, free from the hindrances, joyful and calm, then he preached a sermon on Dhamma in brief:  on suffering, its origin, its cessation, and the path.  And just as a clean cloth from which all stains have been removed receives the dye perfectly, so in the Brahmin Pokkharasati, as he sat there, there arose the pure and spotless Dhamma-eye, and he knew:

“Whatever things have an origin must come to cessation.”

And Pokkharasati, having seen, attained, experienced and penetrated the Dhamma, having passed beyond doubt, transcended uncertainty, having gained perfect confidence in the Teacher’s doctrine without relying on others, said:  “Excellent, Lord, excellent!  It is as if someone were to set up what had been knocked down, or to point out the way to one who had got lost, or to bring an oil-lamp into a dark place, so that those with eyes could see what was there.  Just so the Blessed Lord has expounded the Dhamma in various ways … I go with my son, my wife, my ministers and counselors for refuge to the Reverend Gotama, to the Dhamma and to the Sangha.   May the Reverend Gotama accept me as a lay-follower who has taken refuge from this day forth as long as life shall last!  And whenever the Reverend Gotama visits other families or lay-followers in Ukkattha, may he also visit the family of Pokkarasati!  Whatever young men and maidens are there will revere the Reverend Gotama and rise before him, will give him a seat and water and will be glad at heart, and that will be for their welfare and happiness for a long time.”

“Well said, Brahmin!”

NOTES

[1] Ambattha Sutta, Pride humbled. Translation from BuddhaSutra.com

[2] Vajravidarana Sutra

[3] Tantra of the Supreme Origination of Vajrapani, quoted in Esoteric Teachings of Tibetan Tantra by C.A. Muses.

 

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The post The Hand of Buddha defeats the three poisons : Vajrapani (literally, “Vajra Hand”) — Guardian of Shakyamuni Himself; Vajrapani, the power of the mind to overcome obstacles such as pride, anger, hate and jealousy appeared first on Buddha Weekly: Buddhist Practices, Mindfulness, Meditation.

Tantra Helps “Stop Ordinary Perception”, and is the Fast Path to Enlightenment. But How Do Modern Buddhists Relate to Deities?

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Originally written and published by Lee Kane of Buddha Weekly: Buddhist Practices, Mindfulness, Meditation. Copyright Buddha Weekly.

The much revered Guru Lama Yeshe. The second st
The much revered Guru Lama Yeshe.

The great teacher Lama Yeshe once asked: “Why are there so many different deities in tantra?” [1] On one hand, Mahayana Buddhism speaks to universality, emptiness, oneness and the illusion of “I” or interdependent nature. On the other, Vajrayana Buddhism — often referred to as the “lightning path” and holding out the hope of realizations in one lifetime — includes the practice of deity yoga. These numerous deities appear contrary to the doctrine of emptiness/oneness — particularly from a Western cultural perspective.

Lama Yeshe answers this paradox: “Each deity arouses different feelings and activates different qualities … The whole point of doing meditation is to discover this fundamental principle of totality.” [1]

Although Vajrayana Buddhist practice begins on the universal Buddhist foundations of renunciation, refuge and contemplation, advanced practitioners are taught to visualize deities ­— and not just to imagine the deities, but to become them, merge with them or absorb them. Where foundation practices emphasize simplicity — notably, mindfulness meditation and contemplation of emptiness — Tantric Buddhism practices can seem overwhelming in the complexity of visualization and commitments.

 

Probably the most popular meditation deity is Avalokitesvara, renowned around the word as the very embodiment of compassion. Lovely and peaceful Chenrezig practices are easy visualizations for most meditators.
Probably the most popular meditation deity is Avalokitesvara, renowned around the word as the very embodiment of compassion. Lovely and peaceful Chenrezig practices are easy visualizations for most meditators.

 

Why Deities?

How does a modern Buddhist relate to this apparent contradiction? Western practitioners, in particular, can be quite put off by the apparent pantheon of deities.

One of my Buddhist friends asked, “Don’t all these deity practices foster superstition?” Which led to a long, spirited discussion—Buddhist debate being an honoured tradition—on what deity practice and visualization are really all about. Later, as I tried to explain to her the elegant concept of creation and completion stages, she said, “Then why bother creating what you’re going to dissolve into emptiness? Why not just accept emptiness?” My lame answer was something like, “Because it’s one thing to intellectualize the concept, another to engage in it. Otherwise, emptiness is just another label.” Hardly, a satisfactory answer, but the best a novice practitioner could offer at that time.

 

White Tara, painted by Jampay Dorje. To see a feature article on Jampay Dorje and his work, see here>>

 

Sarah Harding, in Machik’s Complete Explanation, describes the underlying purpose much more eloquently:

“All visualized symbols, whatever other significance they hold are… understood as embodiments of the empty essence or primordial purity that is considered their true nature. Engagement with these symbols is aimed primarily at gaining access to this reality, which the practitioner learns to recognize as the actual substance of all symbols.” [7]

 

Stunning visualizations such as deities in yabyum—symbolic of the union of wisdom (female) and compassion (male) — were often misunderstood. The symbolism is profound and universal. Deity yoga visualization is growing in popularity in the West.
Stunning visualizations such as deities in yabyum—symbolic of the union of wisdom (female) and compassion (male) — were often misunderstood. The symbolism is profound and universal. Deity yoga visualization is growing in popularity in the West. Depicted here is Heruka in an embrace with Vajrayogini.

 

Loosening Preconceptions: Psyche and Soma

Rob Preece, a practising psychotherapist, explains it from a different, more Westernized perspective: “When we enter the world of Tantra, we may need to loosen some of our preconceptions about the nature of reality. We begin to inhabit a twilight world where the distinctions between the material and the symbolic are less defined. We discover that psyche and soma, the unconscious and matter, are in an interrelationship. The tantric view of reality does not make such solid differentiation between them; they are simply two reflections of the same ultimate nature. In the West, we habitually make a clear distinction between spirit and matter, whereas in the East these two are not separated.” [2]

 

Unique to Vajrayana are advanced and highly detailed visualizations of the "Field of Merit." The meditator tries to create and hold a vision of the lineage of buddhas, bodhisattvas, lamas, sages and mahasiddhis right back to Shakyamuni Buddha (here shown in the centre.) Then, mentally, we prostrate and make offering to the visualized gurus and deities. Such strenuous visualization trains and disciplines the mind, while also creating the conditions for positive merit.
Unique to Vajrayana are advanced and highly detailed visualizations of the “Field of Merit.” The meditator tries to create and hold a vision of the lineage of buddhas, bodhisattvas, lamas, sages and mahasiddhis right back to Shakyamuni Buddha (here shown in the centre.) Then, mentally, we prostrate and make offering to the visualized gurus and deities. Such strenuous visualization trains and disciplines the mind, while also creating the conditions for positive merit.

 

Which brings me back to the great Lama Yeshe, who taught that once deity yoga is mastered, “The pure penetrative awareness cuts through relative obstacles and touches the deepest nature of human existence. At that moment of experience there is no conceptual labeling by the dualistic mind; at that moment there is no Buddha or God, no subject or object, no heaven or hell.” [1]

If the goal is to glimpse the “ultimate” and help use comprehend emptiness, why actually foster the practice of visualizing deities?

 

The very embodiment of emptiness — Prajnaparamita.
The very embodiment of emptiness — Prajnaparamita.

 

 

Rising Popularity of Deity Practice

Therefore, the question is, why is deity visualization rising in popularity in the modern, scientific age? One common answer, overly simplistic, is that the language of mind, and particularly subconscious, is a symbol. Deities are visualized (created) as symbols. In the language of Carl Jung, deity symbols are part of the “collective unconscious” of society.

Carl Jung, the great psychiatrist made extensive references to the powerful symbolism in Vajrayana, and religion generally: “Metaphysical assertions, however, are statements of the psyche, and are therefore psychological. … ” [3]

Jung summarized his own thoughts on universal symbols, subconscious and deities this way:

“We are so captivated by and entangled in our subjective consciousness that we have forgotten the age-old fact that God speaks chiefly through dreams and visions.” [4]

 

Vajrakilaya is a popular Yidam
Vajrakilaya is the fierce aspect of Vajrasattva, and is treasured for very powerful karma purification practices. Here, Vajrakilaya is shown with consort.

 

Stopping Ordinary Perception

A defining characteristic of Vajrayana and Tantra, and one of the many goals of Deity Yoga is “stopping ordinary perception.” Brian Hafer, Department of Religion Duke University, put it this way: “The Vajrayana school of Buddhism has been characterized as stopping perception… This is done by adopting a standpoint of having already achieved the goal and of one’s already being a Buddha as opposed to striving along the path towards enlightenment. Practices involving the adopting of the goal as the path are called Tantrayana, or the Effect Vehicle… The practices of Tantra are referred to as deity yoga because of the adoption of the viewpoint of having already achieved the goal (i.e. one’s already being a enlightened deity.)” [5]

 

One of the most popular deity practices is Green Tara, the mother of all Buddhas. The female emanations of deity represent wisdom. Thangka by Jampay Dorje. (See our story on Jampay Dorje here>>)

 

Still, to scholars, or other Buddhists, Tibetan Buddhism might appear superstitious, especially given that “in Tibetan Buddhism, there is far more literature describing how to appease gods and demons, than there is on how to recognize them as nonexistent.” [7] Sarah Harding, introducing Machik’s Complete Explanation, clarifies:

“Are these two approaches contradictory, or meant for different elements of society: the ‘simple folk and the lamaist elite’ as David Neel calls them? I think not. Rather, these two approaches reflect the universal Buddhist instruction on dealing with all perception: to recognize it as inherently empty, and to apply skilful means…”

Deity yoga is not the only visualized method used to “stop ordinary perception.” Chod practice visualizes demons, spirits, and ghosts. “This is because all humans, each of us, must come to terms with the demons of fear, aggression, temptation, ignorance, and their cohorts if we are to live a free and sacred life, ” according to Jack Cornfield in his introduction to Tsultrim Allione’s Feeding Your Demons. [8] Where Chod “makes friends with your demons”, deity yoga asks you to “become the deity.” Both practices engage and stimulate Mind.

 

Vajrasattva is a foundation deity practice renowned for purification of body, speech and mind.
Vajrasattva is a foundation deity practice renowned for purification of body, speech and mind.

 

 

“Only in the Mind”?

It is easy to jump to the conclusion that deity visualization is strictly in the realm of dreams or “only in the mind.” In fact, another underlying purpose of deity visualization is to come to understand that “these two separate worlds… internal and external were one continuous seamless whole” [7] and that even mind itself is empty of inherent existence.

To help facilitate this understanding, a key goal of deity yoga is to cultivate bodhicitta, particularly “ultimate bodhicitta” that “perceives the emptiness (sunyata) of inherent existence of all phenomena.” [5] Emptiness is one of the most important teachings of Buddhism, and also one of the most difficult to understand. Deity visualization takes the practitioner beyond intellectualizing the concept of Emptiness.

 

A stunning thangka of Lord Manjushri by Jampay Dorje.

 

“The deities of the Tantric Vehicle’s extensive pantheon, the male and female personifications of psychic processes as herukas and dakinis, are ‘produced’ by the yogi through the practice of controlled visualization until their reality overshadows that of the superficial apparent world,” according to the commentary in In Songs of Tibet’s Beloved Saint Milarepa. [6]

In fact, the yogi transforms not just the self to deity, but also the environment into the mandala (divine realm) of the deity. Divine pride develops as the visualization as deity becomes more and more vivid until it seems “real.”

 

Vajrayogini practice is a highest yoga tantra practice, suitable for advanced practitioners.
Vajrayogini practice is a highest yoga tantra practice, suitable for advanced practitioners.

 

The commentary continues: “When the reality of the apparent world has been overshadowed by the intensity of his realization, the yogi then enters the completion phase, where the illusory nature, or voidness, of his visualization, can be realized, and with it, the [emptiness] of the ordinary, apparent world. This is due to the fact that the apparent world is by nature an illusory ‘visualization’ derived from compulsive attachment to ingrained perceptions about the nature of things.”

The nineteenth century Tibetan guru Jamgon Kongtrul explained it this way:

“All phenomena of cyclic existence or transcendence, included within both appearance and mind, have no reality whatsoever and therefore arise in any way whatsoever.” [7]

The great Yogini Machik, the founder of Chod further clarifies: “When you realize that everything is mind, there is no object to be severed elsewhere. When you realize the mind itself as empty, severance and severer are nondual.” [7]

Other Benefits of Deity Practice

These lofty goals of Deity practice often overshadow the more mundane, but helpful benefits. “Visualizing yourself as a deity, as Tara or any deity, is very powerful. It’s a healing,” explained Venerable Zasep Tulku Rinpoche, the spiritual head of Gaden for the West, and Gaden Choling Toronto. [8] Zasep Rinpoche said, “we are the creators of our own suffering. Everything depends on our own mind.” [10]

Venerable Zasep Tulku Rinpoche spiritual head of Gaden for the West and Gaden Choling Toronto.
Venerable Zasep Tulku Rinpoche spiritual head of Gaden for the West and Gaden Choling Toronto.

The healing, from a Buddhist perspective, has to do with engaging the mind in purifying negativities. Or, put another way, putting cutting suffering at the source. It is the mind that forms attachments. It is at the level of mind we cut attachments that trap us in the endless cycle of suffering.

Venerable Lama Phunstok, during a White Tara empowerment, said: “All problems—sufferings, sicknesses, and diseases arise from thoughts that are based upon attachment, aversion, and ignorance as to the way things really are. It is said again and again that the worst obstacle is the third—concepts and thoughts. We continually think that we want to be happy and be free from suffering; we therefore never stop wanting more and more and as a result increase our attachment and aversion.”

Deity practice, in part, helps us to purify our minds by identifying with the perfect ideal of the enlightened mind. The health benefits are supported by a recent study from the National University of Singapore concluded that Vajrayana deity meditation significantly improves cognitive performance and health. The study concludes that even one session of Vajrayana deity visualization meditation brings immediate cognitive improvements. (See full story here>>)

A related technique, Chod visualization practice also has significant health benefits. “It is a well-known therapeutic technique. Chod certainly functions at this level where it can be very useful as a therapy. It is currently being taught… as a psychological technique for working with fear.” [7]

Deity is You, You Are Deity

Although deity yoga seems complicated, and it does require a teacher to benefit, it is also one of the easiest ways to explore and tame our own minds. The language of the mind, ultimately, at the higher levels of conceptualization, and at the deeper levels of the subconscious, expresses in the language of symbols, not labels. Deity yoga seems both profound and simple. In the words of Chokyi Nyima Rinpoche:

“The deity is you and you are the deity. You and the deity arise together. Since samaya and wisdom are nondual, there is no need to invite the deity… self emanated and self-empowered, Awareness itself is the Three Roots.” [11]

NOTES

[1] The Bliss of Inner Fire: Heart Practices of the Six Yogas of Naropa, “Arising as a Divine Being” Lama Thubten Yeshe

  • Publisher: Wisdom Publications (June 10, 2005)
  • Publication Date: June 10, 2005
  • Sold by:Simon and Schuster Digital Sales Inc
  • Language: English
  • ISBN-10: 086171136X
  • ISBN-13: 978-0861711369

[2] The Psychology of Buddhist Tantra, Robert Preece

  • Paperback: 276 pages
  • Publisher: Snow Lion; 1 edition (November 8, 2006)
  • Language: English
  • ISBN-10: 1559392630
  • ISBN-13: 978-1559392631

[3] Psyche and Symbol (1958), Carl Jung, p. 285

[4] The Symbolic Life (1953)

[5] Is Deity Yoga Buddhist? The Philosophical Foundations of Tantric Practice, by Brian T. Hafer, Duke University Department of Religion, Latin Honors Thesis, April 30, 1997.

[6] Drinking the Mountain Stream: Songs of Tibet’s Beloved Saint, Milarepa by Jetsun Milarepa. Wisdom Publications; Rev Sub edition (Feb. 8 2013) ISBN-10: 0861710630 ISBN-13: 978-0861710638

[7] Machik’s Complete Explanation: Clarifying the Meaning of Chod, Snow Lion; Expanded edition (May 14 2013)

  • Language: English
  • ISBN-10: 1559394145
  • ISBN-13: 978-1559394147
  • [8] Feeding Your Demons, Tsultrim Allione Little, Brown and Company; 1 edition (April 8 2008)
  • Language: English
  • ISBN-10: 9780316013130
  • ISBN-13: 978-0316013130

[9] Venerable Zasep Tulku Rinpoche speaking during a 10 day Tara retreat in Nelson, B.C.

[10] Venerable Zasep Tulku Rinpoche at a 2013 Lojong Seven-Point Mind Training retreat at Gaden Choling Toronto

[11] Deity, Mantra and Wisdom: Development Stage Meditation in Tibetan Buddhist Tantra, by Jigme Linpa, Patrul Rinpoche and Getse Mahapandita. Snow Lion (May 11 2007)

  • Language: English
  • ISBN-10: 1559393009
  • ISBN-13: 978-1559393003

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The post Tantra Helps “Stop Ordinary Perception”, and is the Fast Path to Enlightenment. But How Do Modern Buddhists Relate to Deities? appeared first on Buddha Weekly: Buddhist Practices, Mindfulness, Meditation.

What’s with all this consort union in Tantric Buddhism? No, it’s not about sexual fantasies. The psychology of Yab-Yum consorts, union of wisdom and compassion

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Originally written and published by Lee Kane of Buddha Weekly: Buddhist Practices, Mindfulness, Meditation. Copyright Buddha Weekly.

Tibetan Buddhism is above all practical. In Vajrayana, practice, practice, practice is the mantra of progress. Practical means, step-by-step progress, and that means daily meditation involving body, speech, and mind, in the form of mudras (body), mantras (speech) and visualization (mind).  By involving all three, progress is rapid, particularly by involving mind with complex visualizations with deeply meaningful symbols designed to trigger subconscious revelations.

The concept of union — union of wisdom and bliss — is represented by Father (compassion) and Mother (wisdom) in intimate union. A simple handshake wouldn’t be symbolically up to the task of conveying “union as one.” Yet, sometimes, those visual metaphors are misunderstood — and even lead to controversy.

Historically, as little as a few decades ago, when British explorers first arrived on the Tibetan plateau, they were shocked by all the sex they saw displayed in Buddhist temples. They were quick to brand Tibetans primitive, shamanistic or Demon-worshipers. Until the seventies, this contempt for Tibetan Buddhism continued — except amongst a growing group of Western students. Instead of understanding the profound symbolism of Karuna (compassion) and Prajna (wisdom) in perfect union, many saw only lust.

 

Chakrasamvara Heruka (Father) in YabYum union with Vajrayogini (Mother) symbolizes the union of compassion and wisdom.

 

Words versus symbols

Western culture tends to lean towards the expression of ideas in words; eastern cultures tended more towards images as metaphor. Even Chinese calligraphy is image-based. Ultimately, Tibetan Buddhism teaches the language of the mind, which is visual metaphor and symbol. The most famous symbol in Mahayana Buddhism is the lotus, a flower that grows in the filth (muck) but emerges from the waters in a burst of glorious floral perfection. The lotus symbol speaks more than a book full of words: it’s a symbol of our own Buddha Nature emerging from the obscurations of our current lives; it is a symbol of compassion; ultimately, it has many hidden meanings as well.

In part, words are inadequate to the task of teaching Buddhism by their very nature: they are “labels” — which is discouraged in Buddhist philosophy. Labels give rise to attachments and cravings. Labeling one thing “good” and another “bad” leads to coveting the “good” and “avoiding” the bad.

 

The Lotus flower, perfect and clean and stunning, emerges from the filth and mud in the bottom of the pond. Likewise, our Buddha Nature will emerge from the obscurations caused by our attachments, ego, and negative karmas.

 

Attachment to labels

Attachment to “labels” go to the very heart of Buddha’s teachings on the Eightfold Path. The great Tibetan Buddhist teachers — instead of trying to describe with words — expressed using visual symbols recognized by the mind. In theory, symbols convey with more precision than words. Union of mother/father becomes:

  • the union of compassion (male) and wisdom (female)
  • skilful means (male) and insight (female)
  • relative truth (male) and ultimate truth (female.)

 

Advanced visualizations of Vajrasattva include his consort, representing the Wisdom of Emptiness.

 

Even in written form — as with elaborate spoken sadhanas used in practice — the teaching was still visceral and visual. A sadhana (words) would be largely a very detailed description of a visual symbol, down to the colour of hair, the expression on the face, and gesture of the hands, and the many specifics of the background mandala.

Not carnal — inspired by practicality

The horror some Westerners felt, before the liberating sixties (or even today), might have had to do with overall prudishness, puritanical zeal. This is also the reason why the Dalai Lama famously advised teachers not to openly discuss these higher visual practices, except with students who received teachings, due to the likelihood they would be misunderstood. In part, this is the rationale behind empowerments and teachings and authorization.

Unfortunately, along came the internet, and it was too late to “hide” images that might be misunderstood. Now, all teachers can do is explain them. Similarly, mantras were freely published on the internet — without accompanying teachings.

 

Two-armed Hayagriva in union with wisdom consort Vajravarahi. Hayagriva has a green horse head bursting symbolically from his fiery hair, representing Dharma speech in its active (green) form. Vajravarahi has a sow (pig) head, signifying overcoming of ignorance. The union is symbolic of the importance of combining both compassion and wisdom in practice.

 

Back in those days, especially before the liberal 1960s, sex just wasn’t talked about in the west. To the people of Tibet, sex was just a function of life, and it was also a reasonable non-ambiguous symbol of union — therefore, a highly practical visual symbol. Even in the sexually liberal sixties, when Buddhism flowered in the West, Vajrayana was still “exotic.”

Yab Yum means Father Mother

Deities visualized in consort union are Yab Yum. Yab means literally “father” and Yum means literally “mother.” This gives a sense of the concept of YabYum as a higher emanation of Buddhas — it’s the highest of visualized practice, Highest Yoga Tantra — because it is a complete visualization combining the Enlighted Compassion and Wisdom as Father and Mother, not just one, or the other.

 

Stunning visualizations such as deities in YabYum—symbolic of the union of wisdom (female) and compassion (male) — were often misunderstood. The symbolism is profound and universal. Deity yoga visualization is growing in popularity in the West.

 

In Tibet and other countries where Vajrayana flourished, even monks and nuns — who renounced sex in the same way they renounced any other craving or attachment (including food) — would not have felt arousal from the symbol. It is true, that in Highest Yoga practices, the notion of “bliss” is important — clear light and bliss — but here again sex is a precise metaphor, since the pleasure of sex is instantly recognized as “blissful” (therefore, the mind instantly recognizes it), and not carnal. These images did not encourage rampant sex; they merely conveyed a clear message.

The transformative symbol — transforming ordinary appearances

The key difference between Mahayana Buddhism, and advanced Tantric practices is the objective of “transforming ordinary appearances.” Vajrayana is advanced Mahayana, and includes all the sutra-based practices; then, adds advanced visualization practices designed to help the mind transform.

 

Vajrasattva YabYum. Vajrasattva visualization and practice can be performed with and without a consort, as with most practices (such as Yamantaka solitary), however, the visualization with consort completes higher practices by combining Compassion and Wisdom together.

 

So, in addition to being a symbol of the union of compassion (male) and wisdom (female), the symbol is also an expression of transformation. In Tibetan Buddhism, the transformation is a key practice. We try to transform our incorrect perceptions of the “real” world and open the way for intuitive, wisdom perception.

There’s also a sense of “union” with the divine (which is ultimate clear light or realizations of Emptiness). As psychologist Rob Preece explains:

“…an intimate union with the divine… We sense the potential of totality that is only possible through this union, but fail to recognize that this is an inner experience, not an external one. Animus and Anima are known as the Daka and the Dakini in Tantra.” [1]

 

According to some accounts, one of the reasons then-Vice-President Richard Nixon denied aid to Tibet was an image of Yamantaka in union with his Wisdom Consort. The horns might have been too much for that era, but equally the “sex” played a role.

 

Images that prejudice

As late as 1959, Richard Nixon (then Vice-President) reportedly refused to consider helping those Tibetan “Demon-worshipers”— this apparently because he saw an image of Yamantaka with consort. Of course, the symbolism of Yamantaka is wrathful compassion — as the foe of death — in union with his wisdom consort.

In 1962, this reputation persisted, when in a book titled Buddhism, Christmas Humphreys wrote: “Nowhere save in Tibet is there so much sorcery and ‘black’ magic, such degradation of the mind to selfish, evil ends.”

Later, as refugees from Tibet migrated around the world, the perceptions changed from “primitive and demonic” to “compassionate and wise.” How could this perception so radically transform, and so quickly?

The perception changed because, instead of judging from words in a book written by Victorian scholars, we experienced compassionate wisdom first hand — exemplified in teachers such as the his holiness the Dalai Lama, Kyabje Trijang Rinpoche, Lama Yeshe, among many others.

 

The great Padmasambhava in union with his Wisdom Consort Yeshe Tsogyal — the mother of Tibet. Her name means “Victorious Ocean of Wisdom.”

 

Psychology of Union

The eminent psychiatrist Carl Jung, early on, helped clarify the language of symbols — and helped us understand the sound psychological base of Tibetan Buddhism. But, still, it was difficult to put aside the urge to unfairly characterize sexual union. In Ganpat, the Road to Lamaland (a derogatory book set in the time of the first British explorers), the author wrote:

“The Tibetans, a mountain people with the natural superstition common to all ignorant races who live under the high snows, with the terrors of gale and snowfall and avalanche ever before them, and the bleak solitude of the heights about them, inevitably come under the thumb of the Lamas, and so today the Lama is the most important person in Tibet, and the Tibetan’s life is literally one unceasing round of devil-dodging from birth to death.”

 

Vajrakilaya is a popular Yidam
Vajrakilaya is the fierce aspect of Vajrasattva and is treasured for very powerful karma purification practices. Here, Vajrakilaya is shown with consort.

 

Highest Yoga Tantra symbolism

In Vajrayana, the Highest Yoga Tantra deities are “aspects” or “emanations” of Buddha. Ultimate truth — prajna or wisdom — speaks the language of oneness and emptiness of ego. In conveying this truth, instead of portraying the Buddha seated under the Bodhi tree, then “telling” us about these higher practices, the great teachers instead visualized the deities in wrathful forms (skillful means) and in union with consorts (wisdoms). Rob Preece, in his breakthrough book The Psychology of Buddhist Tantra explains:

“In Highest Yoga Tantra, the deities that embody masculine and feminine are known as dakas (Tib. khadro) and dakinis (Tib. khadroma)… In order to understand the daka and dakini, we can look in the Western parallel found in Jung’s view of the Animus and Anima and their influence both individually and in relations… In our projection of Anima and Animus we may have been beguiled into a relationship — not in the outer world, but with an inner reality… In the [Western] myth of Tristan and Isolde, Tristan falls irretrievably in love with a female figure who is not a real woman. She is like a chimera or muse. When he meets a real woman who is able to help him back to some semblance of normality, he cannot love and accept her for who she is… He is pulled so strongly to the romantic image that he chooses to return to imaginal reality…

“This story depicts something each of us years for — an intimate union with the divine… We sense the potential of totality that is only possible through this union, but fail to recognize that this is an inner experience, not an external one. Animus and Anima are known as the daka and the dakini in Tantra.”[1]

 

Yamantaka YabYum with Wisdom consort. The YabYum represent Father (Yab) Mother (Yum) in union: compassion and wisdom together as one.

 

Body, Speech and Mind: three Vajras

Another reason images, symbols and activities are incorporated into Vajrayana practice is that Tantra incorporates all three of the “vajras”: body, speech and mind. Mudras and gestures are activities, for example, are body; mantras and praises and dedications are speech; meditation and visualization are mind.

 

 

NOTES

[1] The Psychology of Tantra, by Rob Preece.

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The post What’s with all this consort union in Tantric Buddhism? No, it’s not about sexual fantasies. The psychology of Yab-Yum consorts, union of wisdom and compassion appeared first on Buddha Weekly: Buddhist Practices, Mindfulness, Meditation.


Vajrasattva, the Great Purifyer, among the most powerful and profound healing and purifications techniques in Vajrayana Buddhism

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Originally written and published by Lee Kane of Buddha Weekly: Buddhist Practices, Mindfulness, Meditation. Copyright Buddha Weekly.

Shakyamuni Buddha meditated under the Bodhi Tree, ultimately attaining enlightenment. He mentally wrestled with temptations, demons, and vile cravings — obstacles. Mindfully watching these cravings or thoughts helped him purify the negativities.

All Buddhist practices could ultimately be described by the goal “purification of the five aggregates” — through various forms of meditation and virtues (actions and thoughts.) Purification is a core concept.

Vajrasattva meditation and mantra is the best-known of the purification pratices in Tibetan Buddhism — practices that psychologist Robert Preece in his book, The Psychology of Buddhist Tantra, demonstrated are based on sound psychological concepts:

“The primary obscuration to be purified is dualistic thinking and its consequences… Increasingly, our health, both physical and psychological, is affected by the environments in which we live and work. The intensity of emotional stress from work will invariably leave a residue within our nervous systems… Healing and purification visualizations are usually of light and blissful nectar washing through the body… this gradually cleanses, heals or purifies…”

When Shakyamuni Buddha sat under the Bodhi tree, seeking Enlightenment, the sutras record the many things he visualized as he sat. Many of these, such as Mara’s “attack” can be seen as defilements being purified — a core practice in Buddhism. Foundation practice in Buddhism is generally thought of as the process of purifying obstacles and misconceptions and negative karmas, and generating merit. Ultimately, even generating merit is a purification practice itself.

 

Vajrasattva is visualized as a beautiful glowing deity made of light.

 

 

Although all Buddhists practices can be thought of as “purifying”, Vajrayana visualization practices and mantra are particularly effective, incorporating meditation that fully engages all of Body (breath and posture), Speech (mantra) and Mind (visualization). [Full video teaching on Purification from Venerable Zasep Rinpoche below.]

Why do we describe purification practices as healing practices? Ultimately, the purification of negativities and obstacles is the most perfect of healing practices. It is said that our defilements and negative karmas are the cause of our suffering, including illness.

Vajrasattva, the great purifyer

In Tibetan Buddhism, Vajrasattva’s role as the “great purifyer” is top-of-mind — a necessary first step in Buddhist practice, working on the negative karmas and obstacles that obscure our Buddha Nature. It is one of the core “foundation” practices of Vajrayana. Yet, Vajrasattva practice is much more than this.

“Vajrasattva is a manifestation of Buddha Conquerer Vajradhara and his practice is one of the most powerful healing and purification techniques in Vajrayana Buddhism.” — Gaden Choling description for a December 2017 Vajrasattva initiation.

Vajrasattva is one of the earliest practices in Vajrayana Buddhism and is also central to Shingon Buddhism. Vajrasattva is a beautiful manisfestation of Vajradhara (in the dKar-hGya-pa and DGel-lugs-pa schools of Vajrayana) or of Samantabadra (in the older schools and Shingon.). Vajradhara and Samatabadra are two names for the same concept — the ultimate Dharmakaya aspect of Buddha.

H.E. Zasep Tulku Rinpoche teaches Vajrasattva practice in the embedded video below. Venerable Rinpoche will be in Toronto at Gaden Choling December 10, 2017 (2-4pm) offering Vajrasattva Yabyum initiation.

“According to Tantra, one of the most powerful purifications is meditations on Vajrasattva. Recite the mantra of Vajrasattva, the 100-syllable mantra. If you don’t have initiation, you can say the mantra, no problem, you can visualize Vajrasattva in front of you. [Or] Above your crown, as well.’ — H.E. Zasep Tulku Rinpoche (Video teaching below.)

 

Purifying mental defilements and bad karma

The five aggregates [see below] are the very things that make up the sentient being. Obstacles and incorrect perceptions of the true nature of reality prevent us from wisdom — and ultimately — Enlightenment. For this reason, it could be argued that purification in all its forms is the main and most important Buddhist practice. This can take many forms: mindful meditation, insight meditation, visualized and deity meditations, mantra — or ultiamtely all of these, which represent Body (minfulness), Mind (insight and visualization) and Speech (mantra.)

 

Advanced visualizations of Vajrasattva include his consort, representing the Wisdom of Emptiness.

 

Purification is the “ultimate” remedy. Psychological treatments often include elements of “confronting and purifying” negative past trauma. The principle, in Buddhist terms, is similar. Our “selves” — in fact our very existance— is thought of in terms of aggregates. To avoid the impure obstacle of “ego-clinging” we are taught that all beings are made up of “five aggregates” – none of which contain the “I” or “self.” Each of these aggregates can collect “impurities” — which can be thought of as wrong views and illusory. Purification practice helps us meditate on those impurities, and clear the incorrect perceptions from our confused mindstreams.

Those aggregates (“Skandhas” in Sanskrit) are:

  1. Form: or matter (in Sanskrit “rupa” and Tibetan “gzugs”): our material form or body
  2. Sensation: or feeling (Sansktrit “vedana and Tibetan “tshor-ba”): sensory experiences
  3. Perceptions: or how we comprhehend and process things (Sankrit “sanna” or Tibetan “du-shes”): often these perceptions lead to labels, which are an obstacle.
  4. Mental Formations: conditioning and karmic activities (good or bad) (Sanskrit “samskara” and Tibetan “du-byed”): the mental imprints and reactions that cause us to act.
  5. Consciousness: awareness and discrimination (avoiding the word “self awareness” Sanskrit “Vijnana” and Tibetan “rnam-par-shes-pa”): there are six type sof conciousness.

A video teaching on purification from Venerable Zasep Rinpoche:

 

 

Who is Vajrasattva?

Vajrasattva, like all Buddhist deities, defies the notion of ego. Therefore, there is no “who” and there is no “what.” It can be said that Vajrasattva is none other than ourselves, visualized as a pure Buddha. It can be said that Vajrasattva is an emanation of Akshobya — or of Vajradhara, or of Samantabhadra. It can be said that Vajrasattva, in ultimate reality is no different from any other Buddha. But, it can be said, in relative reality, that Vajrasattva is a caring and loving deity. All of these are true at the same time and none of them really define Vajrasattva.

 

Vajrasattva with mantra wheel visualization at his heart. He sits on a lotus and radiates light which fills us with purifying nectar.

 

Perhas, what defines Vajrasttva is the result. Vajrasattva, for many centuries, has been the “go-to” practice for Buddhists for purification practices. Since most of our progress in Buddhism relies on purification, it would be fair to say that in Vajrayana Buddhism, Vajrasattva practice is of pre-eminent importance. It is often the first deity practiced by students. In foundation practices, for Tibetan Buddhism, many schools have a requirement that the student perform 100,000 mantras of Vajrasattva; which is no small feat given the length of the mantra (which, of course, should be first committed to memory.)

What makes the practice so perfect?

We know we can rely on the Vajrasattva practice because of a lineage of masters who have used the practice for thousands of years — many of whom achieved great insights on the path. But what makes it so profoundly effective?

 

We visualize Vajrasattva’s purifying light enters the crown of our heads.

 

Vajasattva incorporate meditation of mind, body and speech. Our mind is engaged by visualization of the beautiful deity Vajrasattva — the perfected ideal of an Enlightened being. If we practice deeper, we visulaize Vajrasattva with his consort, the Wisdom mother. We visualize purifying light from Vajrasattva entering the crown of our heads and filling us. We engage body with mudra, posture (sitting position) and breath. We engage speech with the sacred Sanskrit 100-syllable mantra of Vajrasattva:

OM VAJRASATTVA SAMAYA MANUPALAYA

VAJRASATTVA TVENOPATISHTHA

DRIDHO ME BHAVA

SUTOSHYO ME BHAVA

SUPOSHYO ME BHAVA

ANURAKTO ME BHAVA

SARVA SIDDHIM ME PRAYACCHA

SARVA KARMA SU CHAME

CHITTAM SHRIYAM KURU HUM

HA HA HA HA HO

BHAGAVAN SARVA TATHAGATA

VAJRA MAME MUNCHA

VAJRA BHAVA MAHA SAMAYA SATTVA

AH HUM PHAT

 

In advanced Vajrasattva practice, we visualize the full 100-syllable mantra in Tibetan characters surrounding the seed syllable Hum, emitting purifying light and nectar from the heart of Vajrasattva.

 

Or, we might prnounce it in the common Tibetan pronunciation (for example, Benza instead of Vajra), if our teacher gave it to us in this form:

OM BENZA SATA SAMAYA MANU PALAYA

BENZA SATA TEY NO PA TEETA DEEDO MEY BAWA

SUTO KAYO MEY BAWA

SUPO KAYO MEY BAWA

A NU RATO MEY BAWA

SARWA SIDDI MEY PRA YA TSA

SARWA KARMA SU TSA MEY

TSEE TAM SHRI YAM KURU HUNG

HA HA HA HA HO BAGAWAN

SARWA TATAGATA BENZA MA MEY MUN TSA

BENZA BAWA MAHA SAMAYA SATA AH HUNG PEY

 

A thangka of Vajrasattva by Jampay Dorje. See our previous story on Jampay Dorje, the thanka artist>>

 

What does the mantra mean?

The mantra has been translated various ways, but it is more important to focus on the meaning of the mantra. In a teaching on Vajrasattva mediation and recitation, Lati Rinpoche explained the meaning this way:

OM = syllable of the vajra body (It is spelled A-U-M, which represent the body, speech and mind of the
Buddhas.)
VAJRA = indivisible nature, the inseparability of wisdom and bliss.
SATTVA = the being who has the wisdom of inseparable bliss and emptiness.
SAMAYA MANU PALAYA = sustain me by the commitment (protect my commitment)
VAJRASATTVA TVENO PATISHTA = O Vajrasattva, may I achieve you, may I become closer to you
(cause me to be supported by you)
DRIDHO ME BHAVA = may this achievement be stabilized (remain firmly with me)
SUTOSHKYO ME BHAVA = may your nature become pleased (may you be pleased with me)
SUPOSHKYO ME BHAVA = may you make me into the nature of passion (may you be happy with me)
ANURAKTO ME BHAVA = may you make me the victor (have affection for me)
SARVA SIDDHI ME PRAYACCHA = grant me all the powerful attainments
SARVA KARMA SUCHAME = grant me all the activities (make all my actions good)
CITTTAM SHRIYAM KURU = may your glory abide within my heart (make my mind most glorious)
HUM = (represents primordial awareness)
HA HA HA HA HO = I shall delight in the powerful attainments and in all the activities (the five types of
wisdom)
BHAGAVAN SARVA TATHAGATA = calling out to all the Buddhas by name
MAME MUNCHA = do not part from me (do not abandon me)
VAJRA BHAVA = make me the one who can hold a vajra
MAHA SAMAYA SATTVA = call to Vajrasattva by saying, “O One with the great commitment.” The
significance of calling out like this is to say, “Just as I have requested, may this request be granted.”
AH = syllable of the vajra speech (shows the empty nature of all phenomena. The main function of
Buddhas’ speech is to teach that phenomena lack inherent existence.)
HUM = (blissful state of Vajrasattva’s wisdom)
PHAT = destroy all the delusions and sufferings.

 

The mechanics of the practice

With most Buddhist meditations there is a reason for every method. This practice is profoundly effective by virtue of its complex simplicity. The complexity of memorizing a 100-syllable mantra, then reciting it with full concentration while visualizing not only a perfect Buddha, but also the mantra script and purifying light — all the while keeping our body relaxed and mindful, with perfect breathing. Yet, once mastered, it is one of the simpler practices. Complex, yet simple.

Many teachers tell their students Vajrasattva practice is all they need. After all, most lay Buddhists work day jobs and have family lives, so undertaking Vajrasattva practice is already a major — yet important — undertaking. But the main reason a teacher might say “Vajrasattva is all you need” is because it can be considered a complete and profound practice.

 

Vajrasattva visualized as a body of purifying light.

 

The Four Opponent Powers

Beyond the perfection of a practice involving all three of Body, Speech and Mind, Varjasattva practice also includes the profound “Four Opponent Powers”:

  • The Power of Dependence: Taking Refuge in the Three Jewels, Buddha, Dharma and Sangha.

  • The Power of Regret: recalling all of our negative actions in the past motivated by ignorance, attachment or aversion.

  • The Power of Remedy: the mantra and visualization and mental focus on purification.

  • The Power of  Restraint: or undertaking to refrain from creating negative karma (actions) in future.

When we practice Vajrasattva, as we visualize and chant mantras, we meditate on the four opponent powers. We meditate on the importance of our refuge in the Three Jewels — our true protection. We consider all the things we regret, and we focus on (visualize) our regrets being purifying by the wondrous nectar or white light of Vajrasattva. We then make a promise to ourselves to refrain from negative karmas again — because we know this opportunity to practice Dharma in this human life is so precious.

 

Visualize your body filled with white purifying light. See your negativities, the darkness and stains, fully enveloped and eliminated by the pure light of Vajrasattva. If you have a deity practice, visualize the seed deity’s syllable at your heart (follow instructions of your own teacher on this.)

 

When we visualize the power of Remedy — while chanting mantra and visualizing the light and deity — we focus on the light or nectar filling our bodies. Usually, the teachers instruct us to visualize. Lati Rinpoche explained it this way, in a teaching on the Vajrasattva practice:

“According to oral instructions, visualize the bodily negativities are purged during the visualization expelling downwards, the negativities of the speech while expelling upwards, the negativities of mind while expelling spontaneously. The negativities of body, speech and mind and their imprints are expelled by doing all three of the above visualization simultaneously. If you meditate like this, then divide the 21 recitations of the mantra into groups of five each: five repetitions for expelling downward, five for expelling upward, five for expelling spontaneously and five for all three simultaneously. Recite the mantra once more to make 21. Another way is to count seven each for the first three visualizations to make 21, without doing the three visualizations simultaneously.

“There are different ways to do it. You can choose. There are many visualizations that can be done during the Vajrasattva meditation and recitation. At the end of however many mantras you recite, develop the strong conviction, “I have actually purified all negativities.” It’s important to generate this conviction because having lingering doubts about whether the negativities have actually been purified is harmful.

“If this purification practice is undertaken properly, with all the four opponents powers complete, then there is no reason why you should not be able to purify the negativities.”

For a visualization intended for meditators who do not yet have Vajrasattva empowerment, see the last section with a description by Venerable Zasep Rinpoche (or watch the embedded movie above.)

Is initiation necessary?

For Vajrasattva, initiation is not necessary, as long as you do not visualize yourself as Vajrasattva. Until you find a teacher who has lineage and can offer empowerment, it is quite effective and permissible to practice Vajrasattva visualization and mantra where you visualize the deity either in front of you, or on top of your head, with nectar or purifying light flowing into you.”  Venerable Zasep Rinpoche explained, “According to Tantra, one of the most powerful purifications is meditations on Vajrasattva. Recite the mantra of Vajrasattva, the 100-syllable mantra [mantra below transcript]. If you don’t have initiation, you can say the mantra, no problem, you can visualize Vajrasattva in front of you. [Or] Above your crown, as well.”

 

Vajrasattva image and mantra in Sanskrit.

 

Ideally, though, empowerment not only makes the practice more profound and effective, it helps with the transformative understanding of Emptiness and ego-lessnesses. If we have empowerment, we can visualize ourselves as deity  — helping us understand the true nature of reality. Intellectually, we might understand the concept of Emptiness, but that’s not the same as developing a realization derived from real, empowered practice.

Visualization for the uninitiated

Venerable Zasep Rinpoche offers this simplified visualization (or listen to the embedded video above):

“Imagine — as you say the mantra — imagine purifying nectar coming from the heart of Vajrasattva, and the nectar enters through your your crown [of your head] and enters into your body, first purifying the body. The nectar flowing down through the body. And as if flows down it purifies all the bodily karmas: disease, sickness, unwholesome karmas of the past, unwholesome karmas of the bodies are purified. Say the mantra, lets say 21 times.
Then you do the purification again, this time purifying the speech, the speech karmas. This time, the nectar comes down from the heart of Vajrasattva dissolves into you, into your body, and slowly fills up your body, and then [you visualize] the unwholesome karmas of the speech coming out from the mouth. They are expelled. Gone. Imagine your speech karma is purified.

The third time, nectar comes down from Vajrasattva’s heart, dissolving into you directly into your heart, and then you mind is purified, mental karmas such as fear, attachment, ignorance, and confusion disappear, are dispersed. Disappeared straight from your heart. This is very powerful.

Say the mantra, the 100-syllable mantra of Vajrasattva, and then imagine Vajrasattva becoming smaller and smaller entering through your crown and dissolving into your heart. Imagine Vajrasattva is always with you as a personal yidam deity. This is very powerful way to purify your body, speech and mind. There are other purifications, but I think this is good enough for the beginner.”

The post Vajrasattva, the Great Purifyer, among the most powerful and profound healing and purifications techniques in Vajrayana Buddhism appeared first on Buddha Weekly: Buddhist Practices, Mindfulness, Meditation.

Angry Wisdom: Yamantaka, the Destroyer of Death; Vajrabhairava, the wrathful Dharamapala Heruka manifestation of Manjushri, the Buddha of Wisdom

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Originally written and published by Lee Kane of Buddha Weekly: Buddhist Practices, Mindfulness, Meditation. Copyright Buddha Weekly.

Yamantaka and consort.

“When the tantric wrathful deity is understood and related to skillfully, it has the necessary qualities to be a catalyst of transformation. One deity that embodies the power to transform the destructive, agressive aspect of the Shadow is Yamantaka. Vajrabhairava, as he is also called is practiced to overcome emotional and karmic obstacles, in particular the violence of anger and hatred.” — The Psychology of Buddhist Tantra, Rob Preece

No deity is more misunderstood, than the buffalo-headed deity Yamantaka [Sanskrit Vajrabhairava], yet this is one of the main higher practices of the Gelug tradition, and practiced extensively by other traditions. [See “Different forms of Yamantaka” section below.] Yamantaka is, perhaps, most famous in the West because of the intricate and elaborate sand mandalas of Yamantaka:

 

Temporary sand mandala of Yamantaka. After endless hours of intricate work, the entire beautiful mandala is swept away to demonstrate impermanence.

 

It is said that when President Nixon was considering aid for Tibet, he saw an image of Yamantaka, complete with horns, and judged that the Tibetan people were primitive demon-worshipers. Of course, modern understanding of the symbolism makes it clear that Yamantaka is a wrathful but compassionate Yidam, whose terrible power is turned against the obstacles to our practice, especially anger, hate, and death. [Special event notice: for those qualified or interested in Yamantaka practice and initiation in the Toronto, Canada area, H.E. Zasep Rinpoche will be in Toronto for Yamantaka initiations on December 16-17. Details below, or on Gaden Choling website>>]

“Lama Tsongkhapa said, Yamantaka is the most powerful practice in terms of transforming the mind and purification, ” explained H.E. Zasep Rinpoche during teachings at Nelson B.C. on Yamantaka. “It is a very powerful and important practice in this degeneration age.”

[Video of these retreat teachings are available to those with initiation at ZasepTulku.org>>]

NOTE: Yamantaka practice is a Highest Yoga Tantric practice and REQUIRES initiation to practice safely.

 

According to some accounts, one of the reasons then-President Richard Nixon denied aid to Tibet was an image of Yamantaka in union with his Wisdom Consort. The horns might have been too much for that era, but equally the “sex” played a role.

 

Not only is Yamantaka the most ferocious of the Tibetan meditational deities, everything about him is fierce and almost deliberately “over the top” in scope and scale:

  • His name “Bhairava” means “terrifier.”
  • In his name Yamantaka, contains the name “Yama”, the Lord of Death — although when combined with “antaka” it actually means the “Destroyer of Death”
  • He is visualized in an underworld, a charnal ground filled with demons, spirits, cannibals — but all of whom he brings under his power
  • He is the “horned” god, and many Westerners see resemblance to Satan’s horns — although they are more akin to the Greek Minotaur or the nature god Kernunos, or Pan.
  • He is brimming with invulnerable life-force, symbolized through his potently erect penis.
  • His “shock and awe” imagery is meant to convey unshakable power that cannot be resisted.
  • He has many arms, legs and faces (depending on which form), his arms holding many weapons, ripe with symbolism.
  • He stamps on bodies — not as a killer, but as a force that brings all things under his control.
  • He is surrounded by flames — but not hell-flames; these are the flames of wisdom — for he is none other than the Buddha of Wisdom, Majushri, in his wrathful form.

Yamantaka, among the most wrathful of the wrathful Enlightened deities.

The many faces of wisdom

Wrathful barely begins to describe Yamantaka. In one of his forms he has nine heads (the central one being a “buffalo”), all with three eyes, fangs and ferocious expressions. In this form he has thirty-four hands, each with symbolic weapons, and sixteen legs. He can also appear solitary, or in union with his consort Vajravetali. He can have two-arms or many. He is normally blue-black, symbolic of many things. Atop his crown, we normally visualize the head of Manjushri, the Buddha of Wisdom.

To the uninitiated, seeing his ferocious image for the first time — just imagine, for example, the early Christian missionaries arriving in Tibet and seeing a near-demonic deity in the temples — he seems frightening, the stuff of nightmares. This is, as it should be. Yamantaka (Vajrabhairava in Sanskrit) is meant to be so fearsome that even the demons — whether you view them as metaphorical inner demons or external entitites — tuck tail and run. Even Yama bows down (the ancient equivalent of Satan or Hades).

Ultimately, death itself is conquered by this towering, wrathful deity, Yamantaka. Conquering death, and the cycle of samsaric suffering, is at the very heart of Buddhism. As the “death destroyer” Yamantaka symbolizes this aspiration, and his meditational deity practice is designed to achieve that goal.

 

Yamantaka, destroyer of death.

 

Yamantaka — overcoming anger and hatred

Venerable Zasep Tulku Rinpoche will be in Toronto at Gaden Choling December 16-17 for Yamantaka initiations for qualified students. (Info here>>) Rinpoche has taught in the West for 40 years and is spiritual head of Gaden Choling for the West centres in Canada, U.S. and Australia.

Yamantaka’s ultimate mission is “destroyer of death” (see below)— in the same way, for example, Medicine Buddha’s main mission is “healing” — but, as with all manifestations of the Enlightened, Yamantaka embodies all of the qualities of a Buddha. He does, however, have other well known “specialties.” His practice is famous for overcoming “emotional and karmic obstacles, in particular the violence of anger and hatred.”

Dr. Alexander Berzin explains: “What is it that is going to prevent us from attaining that state of a Buddha? Our own confusion, our own laziness, our own bad temper and anger, our own attachments. This is the real enemy – it’s all these disturbing emotions and negative attitudes in our own minds. So we really need some very, very strong force not to just give in and let ourselves be ruled by this confusion.”

He continues: “We need a combination of compassion – we want to help others – and force and strength that “I’m not going to let all this junk that’s going on in my mind prevent me from being able to help others,” like laziness: “I don’t feel like doing it. I don’t feel like going and helping somebody.” You have to cut through that.”

 

Yamantaka with Manjushri head.

 

Destroying death?

How does Vajrabhairava “destroy” death? By helping us to understand the true nature of reality.

Dr. Alexander Berzin explains why an assertive Yidam, such as Yamantaka, can help us break through: “In order to overcome that confusion and laziness, we need the full understanding of reality – in Buddhist terms, voidness – that things don’t exist in the impossible ways that our minds project. So with understanding, we want to cut through these grosser levels with all the confusion – with a lot of strength – and get down to the subtlest level.

As a Highest Yoga Tantra practice it includes generation and completion stage practices, which are the ultimate meditational practices for helping us see reality as it truly is. The assertive and complex imagery of the “destroyer of death” requires us to really concentrate on the task of “creating” (generating) the visualization. Where softer, gentler meditational deities might allow us to relax and coast, Yamantaka’s sheer ferocious complexity demands full attention. Then, just as we master this awesome and frightening imagery — suddenly, we are guided to deconstruct our hard work, to dissolve away the intensely real visualization.

 

Yamantaka and consort.

 

In what way can this possibly “destroy death”? It has nothing to do with immortality, or staying young for ever. Destroying death means to understand that we are already Empty of inherent existence, that our egos are a construct. When ego is stripped away, we are no more than part of the whole — but that, in itself, is an amazing truth and joy. And, that whole that we are a part of, Shunyata, is eternal and timeless. Understanding this concept is a deep and vast topic, not explainable in a book or a simple feature article. This is why we have great teachers to guide us. [For a story on Shunyata, or Emptiness, see>>]

We destroy death, in this case, by deconstructing the ego, the bringer of our pain and suffering. It is ego’s clinging to pleasure and aversion to pain that causes our suffering. The moment our parents put a label on us (as children) — we became that label. The ego naturally followed. In its extreme form, the narcissistic personality, ego is everything. In it’s subtlest form, that of a humble monk who has renounced most of the pleasures of so-called reality, the ego is very unimportant. Compassion for others takes precedence, taking us yet another step towards Enlightenment.

 

Yamantaka with 9 heads, 34 arms, 16 legs.

 

Highest Yoga Tantra  — understanding Emptiness, overcoming death

Alexander Berzin explains Highest Yoga Tantra, such as Yamantaka practice, and how it helps us understand Emptiness (Voidness) and, with practice, ultimately overcome death, for the benefit of all beings:

“Now, normally we get down to that subtlest level when we die. During that period of death – what’s called the clear light of death – before the bardo (the in-between state) and rebirth, we are just experiencing that clear-light level. (Pardon the dualistic way of saying that – that we are experiencing it, as if there’s a separate me. There’s no separate me experiencing it.) In other words, our mental activity during that short period of death is just this subtlest, subtlest level. I think that’s a clearer way of saying it.

“But normally when we experience death, we’re totally unaware of what’s going on – we don’t recognize the potentials and abilities of that subtlest level of mind. We have all these habits of our confusion – all these habits of compulsive behavior based on confusion and disturbing emotions – and because of the momentum of so many lifetimes of being under the influence of these habits, what happens? New rebirth – samsaric rebirth – with another cluster or configuration of these habits being activated and generating the next samsaric life filled with the same types of compulsive behavior and confusion. That’s our ordinary type of death.

“So what we want to do is to be able to overcome that kind of death and instead be able, in our meditation, to get to that subtlest level of mental activity. And we’ve used great force to get down there. But now it’s with a totally calm understanding of reality that we can apply in meditation at this time of clear light in order to be able to get:

  • That clear-light state to have the understanding of voidness or reality
  • The subtlest energy of it to transform and appear in the form of a Buddha.

“If we do this often enough and strongly enough, we’re able to stay like that forever. So this is basically the tantra path of the highest class of tantra.”

Of course, as a Highest Yoga Tantra practice, Yamantaka requires huge dedication and commitment. It comes with practice commitments, Tantric commitments and Guru commitments. It’s not for dabblers. It takes daily practice for years to master — and it always requires a teacher, to answer those tough questions that will inevitably arise.

Always at Yamantaka’s heart, we visualize Manjushri, with his sword of wisdom. A stunning thangka of Lord Manjushri by Jampay Dorje. See our previous story on Jampay Dorje’s work>>

 

The benefits of Vajrabhairava practice

Yamantaka (Vajrabhairava) is treasured in the Gelug tradition because the great sage, Lama Tsongkhapa, himself an emanation of Manjushri, recommended the practice as “most important.”

Yamantaka is treasured, in part, because it’s a “container practice.” You can wrap other practices around Yamantaka practice. For instance, if you invite protectors, you first visualize yourself as Yamantaka. It incorporates Guhyasamaja and Chakrasamvara practices. Yamantaka practice incorporates both Father and Mother tantra. Father tantra is the practice of the “illusory body” and Mother tantra is the practice of “clear light.”

Dr. Alexander Berzin explains: “You remember I said that Vajrabhairava is the container within which you combine Guhyasamaja practices and Chakrasamvara practices in the Gelugpa way of practicing? He has thirty-four arms, right? The second of the five special features is that in two of his hands he holds intestines and a triangular fire stove. This represents two types of practices in Guhyasamaja: illusory body and clear light. So that means that he incorporates the Guhyasamaja type of practices.”

The main feature of Yamantaka practice is “overcoming the obstacles” or “defeating the maras.” Those include:

  • The mara of death: by understanding, with the clear-light mind, emptiness, you come close to experiencing death, without dying. As you understand the illusory nature of reality, and the reason for our suffering, you come closer to escaping samsara.
  • The mara of disturbing emotions: anger to fight anger, wrath to fight wrath, using the psychology of wrathful deities to supress the mara of disturbing emotions.
  • The mara of aggregates: Once we learn how to transform the clear light of death into the Wisdom of Emptiness, the aggregates of samsara can no longer affect us.
  • The mara of the sons of gods: With the Wisdom of Emptiness we overcome doubt and incorrect views.

 

The legend of Yamantaka — a story of anger and death

Yamantaka, a ferocious emanation of Manjushri, conquered Yama, Lord of Death.

Legend and myth are the language of the subconcious, according to various schools of psychology. The legend of Yamantaka is no different. It’s essence, of course, is that Manjushri, the Buddha of Wisdom, took on a form more terrible than Yama himself — Yama being the personification of death — and prevented Yama from decimating Tibet. At that level, the symbolism is clear.

Deeper into the legend you gain a lot more in terms of mysterious symbolism and messaging. The story is told of a monk, a hermit really, who was in his fiftieth year of isolated meditation in a cave in the mountains. Just as he was about to achieve a profound insight, two thieves burst into his cave, with a stolen Water Buffalo. Despite the monk’s pleas to stop — just for a few minutes until he finished his meditation — the thieves beheaded the poor buffalo. Then, out of spite, the two thieves also beheaded the monk.

The monk, who had attained great siddhis, became suddenly very angry and, using his great powers, arose bodily with the head of the bull in place of his own. He killed the two thieves, then — even more furious, now, that his bloodlust had risen — he went on a killing rampage all over Tibet, as Yama, personification of Death.

Alexander Berzin, from a lecture on Yamantaka, finishes the story: “So the people of Tibet were afraid for their lives, and they prayed to Manjushri to listen to them. And Manjushri transformed himself into Yamantaka, looking very similar to Yama but ten times more powerful and horrible, and Manjushri as Yamantaka then defeated Yama and made him into a protector for Buddhism.

“So what do we learn from this story? It’s very interesting. Don’t just look at these things as little fairy tales to tell children. There’s this whole thing that you get in the study of mythology – to see what are the lessons behind the mythology, and is there a deeper psychological thing that is going on, and so on. You get that in Jungian psychology, for example.

Of course, there’s anger and hate, to be tamed by our practice. Anger and hate arise from ego and clinging. The monk was so attached to his achievement, his anger could not be stopped — except by the wisdom of Manjushri. The Buddha of Wisdom used fierce appearance to fight fierce appearance, manifesting as Yama with a bull head, only many times more ferocious. All to say, in Yamantaka practice, we can overcome anger — and, ultimatley, death — by understanding appearances are deceptive, attachment is the root of samsara, and escape lies in Emptiness.

 

Yamantaka YabYum with Wisdom consort. The YabYum represent Father (Yab) Mother (Yum) in union: compassion and wisdom together as one.

 

Different forms of Yamantaka

There are three very popular forms of Yamantaka, all of which have a main “buffalo head” with Manjushri head on top (on the crown) except for Black Yamari and Red Yamari, who have no buffalo head:

  1. Vajrabhairava with 9 heads, 34 arms, 16 legs: this form can appear in any of three mandalas: solitary (single-deity), 49-deity mandala and 13-deity mandala
  2. Vajrabhairava with 6 heads, 6 arms, 6 legs (found in the Kalachakra text).
  3. Vajrabhairava with 4 heads, 8 arms, 4 legs.

Yamantaka himself has many forms, some solitary, some in union with consort, and all requiring empowerment from a lineage teacher:

  • 5-Deity Rakta Yamari (Virupa)
  • 13-Deity Rakta Yamari (Shridhara)
  • 13-Deity Manjushri Krishna Yamari (Rwa Lotsawa)
  • 21-Deity Sanmukha Manjushri Yamari (Rwa Lotsawa)
  • Vajrabhairava w/ 8 Vetalas (“ghouls”) and 32 Ayudhas (ritual objects) (Rwa Lotsawa/Ngor)
  • Vajrabhairava w/ 8 Vetalas and 32 Ayudhas (Mal Lotsawa)
  • 13-Deity Vajrabhairava (Rwa Lotsawa/Tsongkhapa/Gelug)
  • 17-Deity Vajrabhairava  (Kyo Lotsawa)
  • 49-Deity Vajrabhairava (Chang Lodru Sherab Lama; zhang lcog-gru shes-rab bla-ma)
  • Ekantanayaka (Ekavira) Vajrabhairava w/ 32 Ayudhas (Buton)
  • Ekantanayaka (Ekavira) Vajrabhairava (Rwa Lotsawa/Tsongkhapa/Gelug) [Source: Yamantaka.com]

Event Notice: Vajrabhairava Yamantaka initiation in Toronto, Canada

H.E. Zasep Tulku Rinpoche will be in Toronto from December 10-20, 2017 at Gaden Choling for various teachings. Among them is Yamantaka initiation.

 

H.E. Zasep Tulku Rinpoche with a line from his “long life prayer” which was composed by his teacher HH Kyabje Trijang Rinpoche.

 

Yamantaka initiation is a serious commitment, usually only for senior students who already practice a Lower Tantric Deity and are ready for a Higher practice. There are two initiations required. The preliminary (Preparation) initiation the night before the main initiation. Both are required.:

Yamantaka Preparation Initiation
December 16, 7 pm – 9 pm
Yamantaka is the Anutara or Highest Yoga Tantra aspect of the Buddha of Wisdom, Manjushri. This practice is at the heart of the Gelugpa Tradition and a source of the highest spiritual attainments. Since this is Highest Yoga Tantra you should have previous initiations or experience. Higher Yoga Tantra come with additional practice commitments and Tantric commitments including Guru Yoga and Tsog offerings twice monthly. To recieve final initation on the following day, this preparation initiation is mandatory.

Yamantaka Initiation Final
December 17, 2 pm-6:30 pm

Pre-requisites: You should have received the Yamantaka Preparation Initiation, or previously beein initiated into Yamantaka practice.
Yamāntaka is a wrathful expression of Mañjuśrī, the Samyaksambuddha of wisdom who, in other contexts, also functions as a dharmapala or a Heruka. Yamāntaka manifests in several different forms, one of which (via yogatantra) has six legs, six faces and six arms holding various weapons while sitting or standing on a water buffalo.
Within Buddhism, “terminating death” is a quality of all buddhas as they have stopped the cycle of rebirth, samsara. Yamantaka, then, represents the goal of the Mahayana practitioner’s journey to enlightenment, or the journey itself: in awakening, one adopts the practice of Yamāntaka – the practice of terminating death.

Commitments: Higher Yoga Tantra come with additional practice commitments and Tantric commitments including Guru Yoga and Tsog offerings twice monthly.

The post Angry Wisdom: Yamantaka, the Destroyer of Death; Vajrabhairava, the wrathful Dharamapala Heruka manifestation of Manjushri, the Buddha of Wisdom appeared first on Buddha Weekly: Buddhist Practices, Mindfulness, Meditation.

Tsog dates for 2018 on Western Calendar: and, the meaning of Tsog (Tsok) — the non-ordinary blissful offering

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Originally written and published by Lee Kane of Buddha Weekly: Buddhist Practices, Mindfulness, Meditation. Copyright Buddha Weekly.

It can be confusing working out the Tsog dates for each Julian (Western) calendar year. For convenience, we’ve mapped them out for 2018. [For 2017, see this link>>] [2018 Dates below, please bookmark.]  Or, see our permanent reference page (larger image, live text for copying) here>>

The rest of this feature is for those who are wondering:

What is Tsog, and why is it so precious and important?

NOTE: Tsog is a higher tantric practice. If you have Higher Initiation, Tsog twice a month on the 10th and 25th of the LUNAR calendar may be a commitment you’ve made (depends on tradition and teacher). No matter how humble your offering, if you have commitment, you should make one. For some high initiations the commitment (or option) might be a daily one (in which case you don’t need this calendar.)

 

Tsog offering dates for 2018 converted from the Lunar calendar (every 10th and 25th day) onto the Julian Western Calendar.

 

From the Heruka Root Tantra:

Quickly attempt to make offerings
Every waxing and waning of each month do tsog.

Tsog Purpose

The Heruka Root Tantra explains the purpose of Tsog offering, which is to remove obstacles and hardships:

The waxing and waning of each month
If good tsog is offered
Then one has no hardships, no difficulties
And one goes to the pure land of Tharpo Kachoe

 

Tsog is carefully described in the Heruka Root Tantra. Image: Heruka Chakrasamvara with Vajrayogini (Heruka and Dakini). Photo of detail of author’s gorgeous thangka created by magnificent artist Laura Santi>>

 

Tsog Offering — What it means

H.E. Lama Zopa Rinpoche explains the higher meaning of Tsog offerings:

The great Kyabje Lama Zopa Rinpoche.

“The very highest meaning of tsog is to join method and wisdom. The real meaning of experiencing tsog is the transcendental wisdom, non dual great bliss – the wisdom of emptiness, the non-duality of that, and uniting these two. That is the very essence of tsog. It is the offering of that experience, oneself experiencing it, the male and female heroes and heroines, of which the essence is the guru deity, and oneself also experiencing that, as the guru deity. The real meaning of tsog is integrating method and wisdom, the transcendental wisdom, non-dual bliss and voidness (this is the secret meaning).” [1]

Tsog is nearly always at night time. From the Heruka Root Tantra it is explained — night is symbolically when Dakas and Dakinis are more active:

Offering extensive food and drink
Always do at night time – why?
Because it is admired to do at nighttime
Always wander at nighttime and always gather at nighttime.

 

H.E. Lama Zopa (foreground) at Lama Chopa Tsog.

 

As always, with Buddhist offerings, the offerings are not “needed” by self-aware deities or Buddhas. The Enlightened have no need of sensory offerings. In general, offerings are an opportunity for us to earn merit to help overcome our negative karmas and attachments. The act of offering, or generosity, is also the “cure” for the grasping, attached mind. And, then there’s Tsog, which is precious especially to the Enlightened Dakinis and Dakas. [For a story on Dakinis and a previous story on Tsog, see>>]

In some practices, the Lunar 10th is often called the “Feast of Heroes” (Feast of Dakas) — and is often a celebration of Guru Rinpoche (Padmasambhava) — and the 25th is the “Feast of Heroines” (Feast of Dakinis.) In others, there is no distinction, so both days are called the “Feast of Dakas and Dakinis” or “Feast of Yogis and Yoginis” (Feast of Heroes and Heroines.)

Pandit Ratna Raksherita explained:

Those doing the activities of the heroes, it is called the feast of the heroes,
Similarly, those doing the activities of yoginis, it is called the feast of the heroines,
Those whose minds are enriched with control of the circle
Of the integrated method and wisdom,
That is called the circle of unification.

Tsog is special

Everything about Tsog is special. We might have tangible, sensory offerings in front of us, but they are “converted” in our minds and by our karmic actions, mantras, visualizations and practices into sacred, special, blissful NECTAR.

H.E. Lama Zopa Rinpoche explains the higher meaning and purpose of Tsog:

The meaning of nectar is not just some special taste, like honey. In Tibetan, the word is du-tsi.Du is mara, tsi is medicine. So here, du is ordinary appearance and ordinary concepts, delusions, negative imprints and defilements. Tsi means medicine —the ultimate medicine is the transcendental wisdom of non-dual bliss and voidness, which is like an atom bomb to cut through those delusions, which are the maras.

One has to think of the meaning of nectar, du-tsi, the transcendental wisdom of non-dual bliss and voidness. By taking that nectar, you generate that experience within you. If you don’t have the actual experience of that, then you visualize it. That blesses the mind, body, and the chakras, the winds and drops. It becomes a preparation to achieve the path, the Highest Tantra accomplishing path of the illusory body and clear light, and it enables you to achieve the resultant Dharmakaya and Rupakaya. Then, one is able to offer perfect works for sentient beings, without the slightest mistake, until everyone, every single sentient being, is brought to enlightenment.

Actual method

For actual method, this must be guided/taught by a qualified teacher. Normally, you attend as a group, to the Gompa, temple or monestary. If you cannot, or if you are remote, you can do this on your own. There is a ceremony for those empowered to perform Tsog.

It is IMPORTANT to never place the offerings on the ground, even at the end when offering to the protectors. Normally, Tsog is offered to the Dakas and Dakinis, the Buddhas and Bodhisattvas, the Gurus and the Enlightened Protectors. Then, the offering is re-blessed as nectar for the protectors sworn to protect the Dharma and offered outside. Often, a paper plate is used, to prevent the offering from being “tossed” on the ground — which is considered inauspicious, or even a downfall.

 

NOTES

[1] Source Lama Yeshe Wisdom Archive: “Tsog Offering Practice

The post Tsog dates for 2018 on Western Calendar: and, the meaning of Tsog (Tsok) — the non-ordinary blissful offering appeared first on Buddha Weekly: Buddhist Practices, Mindfulness, Meditation.

Milarepa explains happiness in the story of nettles: “A small rigid cushion beneath me: happiness; mind that gives up examination: happiness”

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Originally written and published by Lee Kane of Buddha Weekly: Buddhist Practices, Mindfulness, Meditation. Copyright Buddha Weekly.

In one of the most enduring tales of Enlightened Milarepa, he teaches starving hunters — who had found their way to his cave — a lesson in happiness. Milarepa’s dialogue with the hunters — along with all of his wonderful life-stories and songs — are among the most moving and expressive of Dharma teachings. In his own words, with his own life example, his wisdom reaches across the centuries:

“About another year had passed when several hunters from Tsa who had failed to catch any game appeared. I was clothed in the three cloth sacks tied with a jute rope and resting in meditative equipoise. They prodded me with the ends of their bows and said, “Is this a man or a ghost? Judging by its looks and its garb, it is probably a ghost.”

I opened my mouth and said, “I am most definitely a man.”

Recognizing the gap in my teeth, they asked, “Are you Töpaga?”

“I am,” I replied.

 

 

 

“In that case we request some food for now, which we will not fail to repay later. It was said that you once returned to the village, but that was many years ago. Have you been living here all the while since then?”

“I have indeed,” I replied. “But I have nothing agreeable for you to eat.”

“We will take whatever you eat. That will be enough for us.”

“Very well then, build a fire and cook some nettles.”

 

 

When they had built a fire and cooked some nettles they said, “Now we need some meat or fat to season it.”

“If I had meat or fat my food would not have lacked nourishment, but I have not had any for years. For seasoning, use nettles.”

“In that case, we need some barley flour,” they said.

I replied, “If I had flour my food would not have lacked substance, but I have not had any for years. For flour, too, use nettles.”

“Well then,” they added, “we cannot do without salt.”

I replied, “If I had salt my food would not have lacked flavor, but I have not had any for years. For salt, use nettles.”

 

 

They said, “Definitely, with your food and clothing, you will never improve your appearance or regain your strength. This is not becoming of a man. Even a servant has a full belly and warm clothes. There is no one in the world more miserable or pitiful than you.”

“You shouldn’t say such things,” I replied. “I am the most formidable of men to have obtained a human body. I have encountered the likes of Lhodrak Marpa Lotsawa.

I have received the oral instructions for attaining buddhahood in one life and one body. Having renounced this life, I am meditating alone in the mountains and devoting myself to achieving this enduring aim. I have sacrificed food, clothing, and conversation and in this life I shall defeat my enemies, the mental afflictions. For this reason, there is no one in the world more courageous or high-minded than me. On the other hand, although you have been born in a land where the Buddha’s teachings have spread, you have no inclination even to listen to dharma let alone practice meditation. There is no form of ruinous behavior graver than piling up sinful deeds by the handful and the sackload. This is the way to land in the deepest and most enduring hell. In the end I will certainly gain happiness and ease, but even right now, this is the sort of happiness I am assured. So listen to my song.” Then I sang this Song of the Five Happinesses:

 

I bow at the feet of Lord Marpa most kind.

Bless me to give up concerns for this life. In Drakar Taso Üma Dzong,

At the summit of Üma Dzong Fortress

I, the Tibetan cotton-clad yogin

Sacrificed clothing and food of this life

And then worked to become a perfected buddha.

A small rigid cushion beneath me: happiness.

A soft cotton robe around me: happiness.

A meditation belt wrapped around me: happiness.

Illusory body neither hungry nor full: happiness.

Mind that gives up examination: happiness.

I am not unhappy. Happy is what I am.

If I seem happy, so happy, do all I have done.

If you don’t have the fortune to practice the dharma,

Spare me your mistaken pity.

The one who accomplishes lasting contentment

For myself and all sentient beings. The sun’s rays have set on the mountain pass,

You should return to your homes.

Life is short and death strikes without warning—

While I work to become a perfected buddha

I have no time to waste on such meaningless talk.

Therefore, in evenness now I rest.

 

SOURCE:

[1] Heruka, Tsangnyon. The Life of Milarepa (Penguin Classics) (pp. 139-140). Penguin Publishing Group. Kindle Edition.

The post Milarepa explains happiness in the story of nettles: “A small rigid cushion beneath me: happiness; mind that gives up examination: happiness” appeared first on Buddha Weekly: Buddhist Practices, Mindfulness, Meditation.

Green Tara guided meditation video, guided by H.E. Zasep Rinpoche with beautiful Tara images and animations; finishing with magnificent Tara mantra chanted by Yoko Dharma

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Originally written and published by Lee Kane of Buddha Weekly: Buddhist Practices, Mindfulness, Meditation. Copyright Buddha Weekly.

Venerable Zasep Rinpoche teaching at a Tara weekend using the commentary book, Tara in the Palm of Your Hand, as a reference.

Green Tara is almost certainly the most popular Englightened Buddha forms in Vajrayana Buddhism. Tara’s mantra is chanted daily by countless Buddhists. Tara — the Liberator, the saviour, the healer — is the “Mother of all Buddhas. Please enjoy and benefit from this guided meditation video on Green Tara practice for both uninitiated and initiated practitioners, with animated visualizations of the Tam syllable, green light and Green Tara, by H.E. Zasep Rinpoche, author of Tara in the palm of your hand — the authoritative English commentary on Surya Gupta 21 Taras>>

Relax, sit straight, half close your eyes, and listen to H.E. Venerable Zasep Rinpoche guide you through visualizing Tara and chanting her mantra. Then, chant along with Yoko Dharma’s amazing voice at the end of the meditation — with yet more beautiful meditational images.

[Full transcript of the teaching below the video.] Venerable Zasep Tulku Rinpoche has taught in the West for 40 years and is spiritual head of Gaden for the West centres in Canada, U.S. and Australia.

Full 25 minute guided visualization and mantra chanting, with animated visualizations and images:

 

 

 

View more teaching videos (and please subscribe) on our YouTube Channel>>

 

Transcript of teaching

Today I’m speaking about Tara practice visualization, healing practice, and recitation of the mantra of Tara. Tara is the liberator. Tara means, Tibetan word is Drolma. So there’s a different ways of practicing Tara Sadhana.

Those of you have not received Tara initiation, you can visualize Tara in front of you, and then visualize Seed syllables, mantras, and lights, and you recite the mantra of Tara for the purpose of receiving blessings, and inspirations, and healing, and then, at the end, Tara dissolving into you.

 

 

Those of you have received Tara initiations, then you can visualize yourselves as a Tara.

I will explain Tara visualization and practice for those of you have not received Tara initiations.

So you first sit on a meditation cushion comfortably, relax your body, and try to have a calm abiding mind. If your mind is not very calm, and if your mind is not settled, then you could do mindfulness of breathing meditation for five minutes. Breathe in and breathe out, breathe in slowly for long one, breath out slowly, a long one. This way it will relax your body and mind.

Then, you visualize Tara in front of you, not too high, not too low, about the same level as your forehead, about five feet in front of you, and imagine a beautiful blue sky. In this sky you imagine, instantly, a green Tam syllable appeared. T-A-M, English letter, T-A-M you visualize. If you know how to visualize Tibetan syllable Tam, green one, that would be good, otherwise the English letter is fine. Visualize Tam syllable, green one, and a very beautiful Tam syllable with a nature of light and energy.

And then, after you visualize this tam syllable, and then imagine beautiful green light emanating from the Tam syllable. Then gradually, the Tam syllable transform into Green Tara.

 

 

So now you have a Green Tara appeared, and she is sitting on the lotus and moon cushion, a beautiful lotus cushion. In other words, the cushion is made with lotus petals. Pink and white petals. And on the top of this lotus cushion, you visualize white moon disc horizontal. Then on top of this moon disc, visualize a green Tam letter again. A beautiful green Tam letter appeared spontaneously, you visualize.

And then light emanating from that green Tam syllable, more light emanating, and then instantly Tara herself appeared. And she had a beautiful green color like the color of emerald, precious stone. And she has one face, two hands, she’s sitting on the lotus and moon cushion. Her right foot is stretched, and left foot is bent, and in her hands she’s holding blue utpala flowers. Right hand is on the top of the right knee holding blue utpala flower with the petals open, and she’s holding the trunk of the utpala flower. Left hand she’s holding also the trunk of the utpala flower, and the petals open on your left side of the shoulder. And her fingers in the mudra representing the left hand is in the mudra of representing Buddhas of the three times. What that means is that Tara herself, embodiment of the Buddhas of the past, present, and future. So here’s three fingers up, that symbolizes she herself representing the three Buddhas of the three times.

 

 

And then her thumb is meeting with the ring finger. This is symbol of meeting … How should you say … Meeting or merging of the two truths. Ultimate truth — and conventional truth. And also this symbolize love and compassion, and so forth. So there’s different ways of interpreting these mudras. They’re not always fixed, there different ways you can explain.

Her right hand is in a mudra of giving blessings, and giving realizations. She’s wearing beautiful silk dresses, upper garments and lower garments. She’s wearing her beautiful jewel ornaments, crown ornament, earrings, and necklaces, and bracelets, and so forth. She has long hair with a top knot, rest of hair hanging loose behind her body.

And also when you visualize, you imagine the deities divine body is always pure, always perfect, and transparent. A nature of clear light and bliss, and not solid material body.

 

 

 

 

So now you visualize Tara in front of you. Then you visualize a small moon disc at Tara’s heart. In the middle of the moon disc you visualize Tam syllable standing upright at her heart. Now when I say her heart, means actually right in the middle of her chest between the two breasts. In middle, small moon disc.

Then visualize green Tam syllable standing upright. And this green tam syllable is surrounded by ten syllable Tara mantra, Om Tā re Tu ttā re Tu re Svā hā, ten syllables. These ten syllables standing clockwise, not counter clockwise. Some people think well it should be counterclockwise because it’s mother tantra, so forth. No, according to Tara teaching, it said that it should be clockwise.

The mantra is also green. And there also nature of light and energy, and also each syllable’s producing the sound of each syllable or the sound of the mantra producing self-sounding, Om Tā re Tu ttā re Tu re Svā hā. Self-sounding. Maybe you can hear the sound. This is a Holy sound, and divine sound of Tara mantra.

So now, it’s lot for some people who are new with Tibetan Buddhism and visualization, maybe a little bit complicated, but you have to try. We have to try, and we have to practice patience and perseverance. And then slowly, slowly it will happen. Nothing is easy, nothing is fast or instant, it isn’t how it work. You need to put great deal of effort and patience.

And now, when you start reciting the mantra, Om Tā re Tu ttā re Tu re Svā hā, you recite the mantra. When you reciting the mantra, you can also use beads, the mala, and you can use any kind of mala you like. And so you usually hold the mala in the left hand in case of mother tantra, or you can hold in right hand no problem.

 

 

So if you have mala, if you like to use mala, then it is good. And holding mala is good, it feels good, and it helps to connect yourself, your heart, to the mantra. And at this point if you don’t have mala, that’s okay.

You recite the mantra, you say Om Tā re Tu ttā re Tu re Svā hā, and when you recite the mantra, you don’t recite too fast because you might miss one or two syllables. And when you recite too fast, you can’t pronounce the syllables. If you recite too slow, then your mind may start wandering. You may not be able to focus your mind onto the mantra, or onto the deity. That’s why you don’t say too slow or too fast, not too loud and not too quiet. Just quiet enough that you can hear Om Tā re Tu ttā re Tu re Svā hā.

So now, I like to explain a little a brief meaning of the mantra. Most mantras always begin with om syllable, AUM (OM). And the mantra ends with syllable Soha [sk. Svaha] or PET (pronounced Pay) and so on. Now here AUM, AUM is one syllable constructed three letters together. Au, oo, and ma. Au, oo, ma. Three. Put together you say AUM (OM). Instead of saying slowly, au, oo, ma, saying OM.

Au represents the divine body of all the Buddhas, and oo represents the speech of all the Buddhas, and ma represents the like mind of all the Buddhas. So in this case when you say Om Tare Tuttare Ture Soha,  Om is representing the divine body, speech, and mind of Tara. So you’re invoking the divine blessings of the body, speech, and mind of Tara. Om Tare Tuttare Ture Soha.

First when you say Om Tare, it’s liberating our temporary sufferings, physical sufferings, mental suffering, pain, aches, so on and so forth. And mental stress, anxiety, fear, and so forth. Liberating, freeing, Om Tare.

Okay, second one, Tuttare. Tuttare mean to purify the causes of suffering. There are many causes, right. External causes like chemicals, all kinds of problems in the world, in our environmental problems and so on, social problems, all kinds of external problems right. And also internal problems such as stress and disease, and cause of suffering. So Tuttare, to remove and to release, and liberate from those temporary causes. Om Tare Tuttare.

Ture Soha, the last part, is liberating ourselves completely from cause of suffering, cause of samsara, cycling existence, liberating, freeing ourselves from mental defilement such as ignorance, anger, attachment, and all the different kinds of delusions, and also freeing ourselves from karma, and then to obey enlightenment of Tara.

So this brief meaning of Om Tare Tuttare Ture Soha. But also on top of that, as I said before, in your invoking and blessing, bringing the blessings of Tara’s divine body, speech and mind. OM Tare Tuttare Ture Soha. Soha means to establish these realizations and blessings within my own body, speech, and mind.

Okay, this is the brief explanation on how to visualization Tara in front of you, those who don’t have initiation.

Now I’m going to explain a little bit how to visualize Tara for those of you who have received initiation before. So now, first you do is meditate on emptiness. You say the Sanskrit term, Om Svabhava Shuddha Sarva Dharma Svabhava Shuddho Ham. [This means we ] do not have inherent nature, and never had in the past. Everything is empty of inherent existence. And that means including my own consciousness, my own being as a person, everything is inherently void.

So this point, you imagine your ordinary body form, feeling, perceptions, mental condition, and consciousness, are all dissolved into voidness, into Sunyata. This ordinary body dissolves.

Now instead of this body, you imagine first a syllable Pam appeares [Pam is syllable for Padma, which is lotus). Pam transforms into lotus cushion. On top of this Pam syllable then white letter Ah. Ah transforms into moon cushion. Then on top of the moon cushion, you imagine green Tam syllable appear [Tara’s seed syllable]. And imagine this green Tam syllable is your essence of your own consciousness. Then green light emanating from this Tam syllable, much light emanating, and then gradually you yourself appear as a Green Tara.

So now I will not explain all the details because I already explained earlier when you visualized Tara in front of you. So you visualize yourself as the Tara. Then you try to generate strong appearance of Tara, all the details if possible. And this generation, try to see yourself as a Tara clearly, is called self-generation, and divine physical appearance. And then you also generate divine pride of yourself. And you say to yourself, “I am Tara. I am a Buddha. I am a female Buddha. I am a mother of all the Buddhas.”

Okay, so this is called divine pride, and it is not ordinary pride, and driven by ego, like ordinary term, “I’m this, I’m that”, not that kind of I, because there is no I, because it already dissolved into sunyata. Wher is this ‘I’ anyway, when you look at I, you never find I. This is emptiness. [Empty of independent inherent existence./

So what you have here is Tara, you are Tara. You are enlightened one. You are here for the sake of all sentient beings. You are doing healing practice, visualization of Tara for the benefit of all sentient being.

So now, again, if you are a beginner, it’s a little bit difficult to visualize all these details I’m explaining, but what do when you don’t see all these images of yourself, my guru said to me, “If you can’t see yourself as a Tara, that’s okay. You just say to yourself, ‘I am a Tara. There’s a Tara in me. In my heart also I am Tara,’ and you have to trust yourself, you have to say to yourself, ‘I am Tara,’ then you can have it, because everything is your mind. Everything is mind. Everything is mental projection.

So, visualize yourself as your Tara. Then again, visualize moon disc at your heart, and then visualize tam syllable in the middle, then visualize the mantra around the tam at your heart.

So this time now, self-healing. What you do is, you imagine light shining from the Tam syllable from your heart, and light goes up to your crown, down to the bottom of your feet, all over your body, everywhere. Your entire body filled with green light, the divine light, the blessing of Tara. Imagine your entire body is purified, and healed, and transformed again yourself as a Tara. More like confirming yourself as a Tara.

This is how you visualize yourself a Tara, and do the healing of yourself, then you say the mantra again. So you say the mantra minimum 21 times each time, because 21 reciting the mantra represents the 21 Taras.

Okay, 21 is three times seven right. So seven is a magic number, and auspicious number, you say three time, it is more powerful. You say the mantra.

Now what about healing for other people? Yes, there’s endless healings. We have so many healing modalities, and I can speak about healing of Tara for weeks and weeks, different modalities, different level of Tara practice, like Green Tara, White Tara, Red Tara, Yellow Tara, and the Chittimani Tara, one of the highest Taras, and so forth. But we have to go step-by-step.

So here’s the simple, healing practice for others. So you visualize Tam syllable at your heart, and the ten syllable mantra at your heart, and emanate green light from your heart. Light goes out to all sentient beings, especially someone that you know that he or she is suffering and going through lots of difficult times, physically and mentally. Then you imagine that person the way that person is, you send a light from your heart, from the Tam syllable, the green light. And the light goes to that person, reaching that person, this light gives peace, gives comfort, gives support, gives encouragement, and imagine that person feels very calm and peaceful, very nourishing spiritually in his or her heart. Feel very grateful. And you keep sending the light and say the mantra. This will be very helpful, beneficial.

I think that’s all for now. Thank you very much.f

About H.E. Zasep Rinpoche

Venerable Zasep Tulku Rinpoche has taught in the West for 40 years and is spiritual head of Gaden

The post Green Tara guided meditation video, guided by H.E. Zasep Rinpoche with beautiful Tara images and animations; finishing with magnificent Tara mantra chanted by Yoko Dharma appeared first on Buddha Weekly: Buddhist Practices, Mindfulness, Meditation.

Amitabha Buddha of Infinite Light: what’s in a name? His merits are so vast, the very name of Amitabha is a practice — and synonymous with compassion and happiness

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Originally written and published by Lee Kane of Buddha Weekly: Buddhist Practices, Mindfulness, Meditation. Copyright Buddha Weekly.

“Manifesting himself everywhere, the Buddha of Bliss is infinite, boundless, limitless, unceasing, and of a spiritual nature.” ­— Acvaghosha “Discourse on the Awakening of Faith”

“Namo Amitabha” is a praise chanted in different forms by millions — as a complete practice in itself. He is best known as the Buddha of Compassion. Sometimes he is called the “Buddha of infinite merits” and also “Buddha of Infinite Light.” Amitabha fulfils the “savior” role amongst the Buddhas (together with his spiritual children Avaolokiteshvara and Tara) — this because of his “great vow” in 48 points (see sutra below.) His actual name praise is, in full: “Om Namo Amitabhaya Buddhaya” in Sanskrit. (In Japanese, Namu Amida Butsu)

 

Amitabha Buddha.

 

It is this role, as savior, and the simplicity of his vow and practice that empowers Pure Land practitioners. Pure Land Buddhism takes full refuge in Buddha Amitabha, and a primary practice is to praise his name. Some traditions, such as Jodo-shinshu have Amitabha as the sole deity. Yet, Amitabha is a major aspect of all traditions of Mahayana, loved by millions because of his vow and his limitless compassion.

One of his popular labels is is just “Western Buddha.” Amitabha is the warmth of the western red, setting sun — his name literally means “infinite light” — and he is the refuge of many millions of Buddhists. Gautama Buddha (Shakyamuni) is also associated with the west; some scholars directly relate Shakyamuni to Amitabha. [Note: the full shorter verison of the Amitabha Sutra is at the end of this feature.]

 

Amitabha Buddha is normally visulized as a glowing red body of light. Red symbolizes many things, including: the Padma (Lotus) family, fire, the west, magnetizing deity, Dharma and speech, and compassion/love. Picture from an FPMT centre.

 

Amitabha: merits so vast, all can benefit

Not only is he practiced by nearly all Mahayana Buddhists, he is the most approachable Buddha for a new Buddhist to practice. In this life, we are conditioned to respond in kind to love and compassion — and Amitabha is the highest form of both. This is why his practitioners tend to display so much love and compassion and faith in Amitabha. Who doesn’t welcome compassion and love in their lives? Other Buddha forms might represent “wisdom” or “healing” or “protection”, but Amitabha is best known as “compassion” and “love.” Of course, Amitabha stands for wisdom, heals and protects — and other Buddhas are equally compassionate — but his “label” is defined by compassion. This was established in his great sutra vows.

His practice is easy and welcoming, and his merits are so vast that all beings can benefit. Everyone can identify with his role as the embodiment of “compassionate love.”

 

Amitabha is synonymous with Pureland Buddhism because of his great vow. (In this image, Amitabha and the other deities in his Pure Land.) His Pureland, Sukhavati, is where his followers hope to be reborn after death.

 

He is synonymous with Pure Land Buddhism, because, through his efforts (practice of eons) he created this happy pure land called Sukhavati (literally

Amitabha as visualized in non-Tantric form.

meaning “possessing happiness.”) Because of his meritorious vow, anyone who calls out his name will be reborn into this happy paradise. In modern context, many people think of the pure land as a “mind state” — the peaceful mind of a realized being — rather than as a remote place.

The vow he made, in front of his own Guru (before he was Enlightened) — according to the Larger Sukhavati Vyuha Sutra — was:

“When I have attained Buddhahood, if those beings who are in the ten quarters should believe in me with serene thoughts, and should wish to be born in my country, and should have, say, ten times thought of me (or repeated my name) – if they should not be born there, may I not obtain the perfect knowledge; – barring only those who have committed the five heinous crimes, and those who have spoken ill of the good Dharma.”

The five heinous crimes that would exclude one from Amitabha’s pureland Sukhavati are:

  1. Intenionally killing one’s own father.
  2. Intentionally killing one’s own mother.
  3. Killing an Arhat or Bodhisattva.
  4. Shedding the blood of a Buddha.
  5. Creating a schism within the Sangha (the community of Buddhists).

Otherwise, the practice of calling out Amitabha Buddha’s name at least ten times (especially when dying) is a practice that helps lift our minds to the pure land of Sukhavati.

Amitabha, Lord of the Lotus Family

Amitabha (aka Amita, Amida, Amitayus) is Lord of the Lotus Family and the Sukhavati Pure Land — which literally can mean “happy land”. He is probably the best known of the Enlightened manifestations in Mahayana — aside from Shakyamuni Buddha himself. Amitabha is the primary Buddha in many Pure Land Buddhism schools, and is very important in Vajrayana and Tibetan Buddhism. Second only to Amitabha in popularity would be his spiritual son in the Lotus (Padma) family, Avalokiteshvara (or Guan Yin, Kuanyin, Kannon).

The Lotus (Padma in Sanskrit)  family is associated with: west, red, magnetizing, lotus, the “wisdom of discernment”, overcoming the poison of desire and the skanda of perception, Dharma and speech, and fire.

 

The nine magnetizing deities, from a supplication composed by Jamgön Mipham Gyatso in 1879. Top centre: Amitabha. The full list of magnetizing deities: Dharmakaya Amitabha, Vajradharma, Avalokiteshvara, Padmasambhava, Heruka Hayagriva, Guhyajnana (Vajrayogini), Vajravarahi, Mahadeva, and Kurukulla.

 

Hayagriva, Heruka aspect of Amitabha Buddha. Though he is wrathful, in fact considered the most wrathful of all deities due to his fiery nature, he still holds the lotus in his hand, emblemic of the Lotus (Padma) family. 

The deities of the Padma family (also known as “magnetizing deities), under Amitabha’s gentle care are (with links to more detailed stories):

  • Amitayus (a form of Amitabha) “Infinite life” and long life instead of “infinite light”
  • Pandaravasini (Amitabha’s precious wisdom consort)
  • Avalokiteshvara (Chenrezig, Kuanyin, Guan Yin, Kannon) (More details on Avalokiteshvara here>>)
  • White Tara (More details on White Tara here>>)
  • Manjushri (the Buddha of Wisdom) is normally associated with Padma family
  • Heruka Hayagriva (heroic or wrathful form of Amitabha) (More details on wrathful Hayagriva here>>)
  • Vajrayayogini / Guhyajnana, the Secret Wisdom Deity (More details on Vajrayogini here>>)
  • Vajradharma (a highest yoga Tantra deity representing Enlightened Speech)
  • Padmasambhava (according to Tantra, he is an emanation of Amitabha and Avalokiteshvara) (See this story with teachings from the Lotus Born>>)
  • Vajravarahi (Red Dakini queen)
  • Kurukulla (sometimes spelled Kurukulle): an enlightened form of discerning wisdom, a fierce form of Tara
  • Green Tara (She is actually part of Amoghisiddi’s Karma (action) family as consort, but she is an aspect/emanation of Avaolokiteshvara and her teacher is Amitabha, making her a member of “both” families: Padma and Karma). (More details on Green Tara here>>)

Most of the red deities in Tantra are “magnetizing” deities and would be considered, at least, connected to the Padma Lotus family of Amitabha. For example, the practice of the Great Cloud of Blessings composed by Jamgön Mipham Gyatso in 1879 supplicates and honours most of the Buddhas listed above, specifically: Dharmakaya Amitabha, Vajradharma, Avalokiteshvara, Padmasambhava, Heruka Hayagriva, Guhyajnana (Vajrayogini), Vajravarahi, Mahadeva, and Kurukulla.

 

Amitabha in his pureland in the Chinese style.

 

What’s in a name?: compassion and Dharma

Amitabha.

Although all Buddhas have the same realizations and essence, the Padma family — the Lotus deities of the west — represent the speech and Dharma, and also the compassion of all the Buddhas. Of the three jewels — Buddha, Dharma and Sangha — the sutras indicate Dharma is the most important. The teachings help us progress on the Bodhisattva’s compassionate path to Enlightenment for the benefit of all beings.

Because of Amitabha’s infinite merits and compassion, simply calling out his name is enough to draw his infinite life. Repeated recitation of his name praise (known as nianfo in Chinese and nembutsu in Japanese) — or his mantras — can help his devotee be reborn in Sukhavati Pure Land. In different languages, these name praises (Romanized) are:

  • Namo Amitabhaya Buddhaya (pronounced Ah-me-tah-byah-ya) in Sanskrit
  • Namo Emituofo in Mandarin Chinese
  • Namo Amituofo in Cantonese Chinese
  • Namu Amida Butsu in Japanese (in Jodo Shinzu, sometimes Na man da bu)
  • Namu Amita Bul in Korean

Why do some schools consider the name praise repetition a complete practice (aside from sutra instructions)? To get to the essence of why requires a full discussion of Emptiness and Dependent Origination and labels, which is fundamental Mahayana Buddhist understanding. For simplicity, until we Enlightenment, labels define qualities and have significant power (imprints) on our minds. If we label a car a Toyota, it becomes a Toyota; otherwise it is just a few thousand auto parts.

Calling out Amitabha’s name is to identify with and call out for the blessings of what that label signifies — Compassion, Infinite Merit, Virtue, Infinite Light, Dharma, Happiness in Sukhavati, Long life, and so on. But, not just “small c” compassion; Amitabha literally IS the Compassion of all the Buddhas — in essence, the compassion of the universe. We are connecting with universal Compassion, Happiness, and so on, not just a little one-on-one compassion.

 

What’s in an appearance?

Amitabha’s appearance, as we visualize him, reveals 84,000 auspicious marks and virtues — symbolic of his infinite virtues. He is among the most recognizable, similar to Shakyamuni in many aspects. He appears as a monk (in his main form) with huis hands in the meditation mudra: thumbs touching, fingers laid on top of each other. (Shakyamuni Buddha is normally similar, but normally shown with the “earth touching mudra”.)

In Vajrayana, or Tibetan Buddhism, Amitabha’s relationship with speech (Dharma), the west, and compassion are symbolized by the colour red. We would visualize this as a “body of red light” — not of flesh and bone. He can be visualized with or without his Wisdom Consort Pandaravasini. He is often visualized with hit two main disciples: Avalokiteshvara to the right (Buddha of Compassion) and Vajrapani to the left (Buddha of Power). The Panchen Lamas and the Shamarpas are considered to be emanations of Amitabha, in the same way the Dalai Lama is considered to be an emanation of Avalokiteshvara.

 

Amitabha is associated with the west.

 

 

 

Why Western Buddha?

Direction is typically a symbol, since Buddha’s do not exist singularly in a specific direction or place. As a symbol, Amitabha is associated with the West in all traditions. This is because his pure land is symbolically placed in the West — the land of happiness (Western Pureland named Sukhavati). Ancient tradition associated the passing of life into the west. Traditionally, when we die, if we practiced Amitabha, we would, depending on our karma, be born into this happy Western Pureland to continue our practice and receive teachings — or, we would be reborn. Also significant are the red colour of the western setting sun and other factors.

Amaitayus is a form of Amitabha. He is visualized in princely atire and crown (instead of a monk) and his practice is for “long life.” Amitayus translates as “Infinite Life.”

 

Mantra of Amitabha

His mantra is particularly effective — and those of any Lotus family deity — because they literally embody the “speech of all the Buddhas.” No initiation or empowerment or permission is needed to chant or benefit from this all-encompassing compassionate Buddha.

Beautiful chanting of Om Ami Dewa Hrih, the mantra of Amitabha:


His simple is often the first one given by Buddhist teachers. His main mantra, in Sanskrit, is:

Om Amitabha Hrih

Pronounced: Ohm Ah-me-tah-bah Hree  (with the H “aspirated”)

In Tibetan this is often modified as:

Om Ami Deva Hrih

or

Om Ami Dewa Hrih

 

In Shingon Buddhism, the mantra is often chanted as:

On amirita teizei kara un

Also, the name praises, listed above, are mantric in nature, and can be chanted repetitively to invite the merit of Amitabha into your life.

Statue of Amitabha.

 

Practicing Amitabha

Although the name praise alone is a complete practice, if you wish to seriously engage in meditating on this meritorious and compassionate Buddha, a simple practice would include the necessary elements of Mahayana practice:

  • Refuge, stated out loud, such as: “I take refuge in the Three Jewels: Buddha, Dharma and Sangha”
  • Bodhichitta aspiration, such as “I will attain Enlightenment for the benefit of all beings.”
  • (Optionally) the Four Immeasurables: “ May all beings have happiness and the cause of happiness. May they be free of suffering and the cause of suffering. May they never be disassociated from the supreme happiness which is without suffering. May they remain in the boundless equanimity, free from both attachment to close ones and rejection of others.”
  • Offering (not necessarily physical — your practice is an offering: or a simple candle, or bowl of water) (For more elaborate offerings see our story on Water Bowl offerings>> https://buddhaweekly.com/buddhist-water-bowl-offerings-as-an-antidote-to-attachment/
  • Visualize the Buddha as described above (or as given by your teacher) normally as a monk, seated in meditation, a body of red light.
  • Chant the mantra (108 times is traditional)
  • Dedicate the merit: “I dedicate the merit of this practice to the cause for enlightenment for all beings.” (For a video on why “dedicating merit” is critical, see>>)

There are also very advanced practices, such as Powa, and Amitayus long-life practices, which do require guidance of a teacher and initiation.

 

The Five Buddhas: from left to right Ratnasambhava (gold), Akshobya (blue), Vairochana (white), Amitabha (red), and Amoghisiddi (green).

 

Dhyani Buddhas

In the cosmic world of deities, there are five Dhyani Buddhas, heading up five Buddha families (we’ve covered this in separate stories). The colour of the Buddhas is significant: white (body), red (speech), blue (mind), green (action or karma) — Amitabha and his family are red. Amitabha known as the Buddha of Discriminating Awareness Wisdoms. Amitabha is always associated with the west in all schools, although some of the other Dhyani Buddhas transpose from school-to-school based on symbolism and teachings. The five Dhyani Buddhas are:

  • Vairochana
  • Amitabha
  • Akshobhya
  • Amoghisiddhi
  • Ratnasambhava

Meanwhile, in the more intensely visualized Vajrayana schools, Amitabha has countless manifestations, peaceful and wrathful. All of the “red” deities (the symbolic colour of the Lotus/Padma family) could be thought of as manifestations or emanations of Amitabha, including: Amitayas (Buddha of Infinite Life), Chenrezig (Avalokiteshvara) and all his emanations, Hayagriva (the most wrathful manifestation) and countless others. All of these emanations represent the compassion of the Lotus family, and also the Speech of the Buddhas (Dharma).

 

Amitabha, Buddha of Infinite light, appearing to a practitioner in dream form.

 

Sutra teachings

There are many sutras that mention Amitabha, and three canonical Mahayana sutras that focus on his doctrines and practice:

  • Infinite Life Sutra
  • Amitabha Sutra (short version in full below)
  • Amitayurdhyana Sutra

 

Video animation of Buddha speaking the Amitabha Sutra with subtitles in English:

Amitabha Sutra

The smaller Sukhavati-Vyuha

 

 

  1. Thus have I heard: Once the Buddha was dwelling in the Anathapindada Garden of Jetavana in the country of Shravasti together with a large company of Bhikshus of twelve hundred and fifty members. They were all great Arhats, well known among people, (to wit): Shariputra the elder, Mahamaudgalyayana, Mahakashyapa, Mahakatyayana, Mahakaushthila, Revata, Shuddhipanthaka, Nanda, Ananda, Rahula, Gavampati, Pindola-Bharadvaja, Kalodayin, Mahakapphina, Vakkula, Aniruddha, etc., all great Shravakas [lit. disciples]; and with many Bodhisattva-Mahasattvas, (such as), Manjushri, Prince of the Lord of Truth, Bodhisattva Ajita, Bodhisattva Gandhahastin, Bodhisattva Nityodyukta, etc., all great Bodhisattvas; and also with a large company of innumerable devas, (such as) Shakrodevanam-Indra, etc.
  2. Then the Buddha addressed Shariputra, the elder, and said, ‘Beyond a hundred thousand kotis of Buddha-lands westwards from here, there is a world named Sukhavati. In that world there is a Buddha, Amita(-ayus) by name, now dwelling and preaching the law. Shariputra, why is that country named Sukhavati? The living beings in that country have no pains, but receive pleasures only. Therefore, it is called Sukhavati.
  3. ‘Again, Shariputra, in the land Sukhavati (there are) seven rows of balustrades, seven rows of fine nets, and seven rows of arrayed trees; they are all of four gems and surround and enclose (the land). For this reason the land is called Sukhavati.
  4. ‘Again, Shariputra, in the land Sukhavati there are lakes of the seven gems, in which is filled water with the eight meritorious qualities. The lake-bases are strewn with golden sand, and the stairs of the four sides are made of gold, silver, beryl, and crystal. On land there are stories and galleries adorned with gold, silver, beryl, crystal, white coral, red pearl and diamond [lit. agate]. The lotus-flowers in the lakes, large as chariot wheels, are blue-colored with blue splendor, yellow-colored with yellow splendor, red-colored with red splendor, white-colored with white splendor, and (they are all) the most exquisite and purely fragrant. Shariputra, the land Sukhavati is arrayed with such good qualities and adornments.
  1. ‘Again, Shariputra, in that Buddha-land there are heavenly musical instruments always played on; gold is spread on the ground; and six times every day and night it showers Mandarava blossoms. Usually in the serene morning lit. dawn] all of those who live in that land fill their plates with those wonderful blossoms, and (go to) make offering to a hundred thousand kotis of Buddhas of other regions; and at the time of the meal they come back to their own country, and take their meal and have a walk. Shariputra, the Sukhavati land is arrayed with such good qualities and adornments.
  2. ‘And again, Shariputra, in that country there are always various wonderful birds of different colors, — swan, peacock, parrot, Chari, Kalavinka and the bird of double-heads [lit. double-lives]. Six times every day and night all those birds sing in melodious tune, and that tune proclaims the Five Virtues [lit. organs], the Five powers, the Seven Bodhi-paths, the Eight Noble Truths, and other laws of the kind. The living beings in that land, having heard that singing, all invoke the Buddha, invoke the Dharma, and invoke the Sangha. Shariputra, you should not think that these birds are in fact born as punishment for sin. What is the reason? (Because), in that Buddha-land there exist not the Three Evil Realms. Shariputra, in that Buddha-land there are not (to be heard) even the names of the Three Evil Realms. How could there be the realms themselves! All those birds are what Buddha Amitayus miraculously created with the desire to let them spread the voice of the Law. Shariputra, (when) in that Buddha-land a gentle breeze happens to blow, the precious trees in rows and the begemmed nets emit a delicate enrapturing tune, and it is just as if a hundred thousand musical instruments played at the same time. Everybody who hears that music naturally conceives the thought to invoke the Buddha, to invoke the Dharma, and to invoke the Sangha. Shariputra, that Buddha-land is arrayed with such good qualities and adornments.
  3. ‘Shariputra, what do you think in your mind, for what reason that Buddha is called Amita(-abha)? Shariputra, the light of that Buddha is boundless and shining without impediments all over the countries of the ten quarters. Therefore he is called Amita(-abha). Again, Shariputra, the life of that Buddha and of his people is endless and boundless in Asamkhya-kalpas, so he is named Amita(-ayus). Shariputra, since Buddha Amitayus attained Buddhahood, (it has passed) now ten Kalpas. Again, Shariputra, that Buddha has numerous Shravakas or disciples, who are all Arhats and whose number cannot be known by (ordinary) calculation. (The number of) Bodhisattvas (cannot be known) also. Shariputra, that Buddha-land is arrayed with such good qualities and adornments.
  4. ‘Again, Shariputra, the beings born in the land Sukhavati are all Avinivartaniya. Among them is a multitude of beings bound to one birth only; and their number, being extremely large, cannot be expressed by (ordinary) calculation. Only can it be mentioned in boundless Asamkhya-kalpas. Shariputra, the sentient beings who hear (this account) ought to put up their prayer that they may be born into that country; for they will be able to be in the same place together with those noble personages. Shariputra, by means of small good works [lit. roots] or virtues no one can be born in that country.
  5. ‘Shariputra, if there be a good man or a good woman, who, on hearing of Buddha Amitayus, keeps his name (in mind) with thoughts undisturbed for one day, two days, three days, four days, five days, six days, or seven days, that person, when about to die, (will see) Amitayus Buddha accompanied by his holy host appear before him; and immediately after his death, he with his mind undisturbed can be born into the Sukhavati land of Buddha Amitayus. Shariputra, as I witness this benefit, I say these words; Every being who listens to this preaching ought to offer up prayer with the desire to be born into that country.
  6. ‘Shariputra, as I now glorify the inconceivable excellences of Amitayus Buddha, there are also in the Eastern quarters Buddha Akshobhya, Buddha Merudhvaja, Buddha Mahameru, Buddha Meruprabhasa, Buddha Manjughosha, and Buddhas as many as the sands of the River Ganga, each of whom, in his own country stretching out his long broad tongue that covers three thousand greater worlds completely, proclaims these truthful words; All you sentient beings believe in this Sutra, which is approved and protected by all the Buddhas, and in which are glorified the inconceivable excellences (of Buddha Amitayus).
  7. ‘Shariputra, in the Southern worlds there are Buddha Candrasuryapradipa, Buddha Yacahprabha, Buddha Maharciskandha, Buddha Merupradipa, Buddha Anantavirya, and Buddhas as many as the sands of the River Ganga, each of whom, in his own country stretching out his long broad tongue that covers three thousand greater worlds completely, proclaims these truthful words: All you sentient beings believe in this Sutra, which is approved and protected by all the Buddhas, and in which are glorified the inconceivable excellences (of Buddha Amitayus).
  8. ‘Shariputra, in the Western worlds there are Buddha Amitayus, Buddha Amitalakshana, Buddha Amitadhvaja, Buddha Mahaprabha, Buddha Mahanirbhasa, Buddha Ratnala kshana, Buddha Shuddharashmiprabha, and Buddhas as many as the sands of the River Ganga, each of whom, in his own country stretching out his long broad tongue that covers three thousand greater worlds completely, proclaims these truthful words: All you sentient beings believe in this Sutra, which is approved and protected by all the Buddhas, and in which are glorified the inconceivable excellences (of Buddha Amitayus).
  9. ‘Shariputra, in the Northern worlds there are Buddha Arciskandha, Buddha Vaishvanaranirghosha, Buddha Dushpradharsha, Buddha Adityasambhava, Buddha Jaliniprabha, and Buddhas as many as the sands of the River Ganga, each of whom, in his own country stretching out his long broad tongue that covers three thousand greater worlds completely, proclaims these truthful words: All you sentient beings believe in this Sutra, which is approved and protected by all the Buddhas, and in which are glorified the inconceivable excellences (of Buddha Amitayus).
  10. ‘Shariputra, in the Nadir worlds there are Buddha Simha, Buddha Yacas, Buddha Yashaprabhava, Buddha Dharma, Buddha Dharmadhvaja, Buddha Dharmadhara, and Buddhas as many as the sands of the River Ganga, each of whom, in his own country stretching out his long broad tongue that covers three thousand greater worlds completely, proclaims these truthful words: All you sentient beings believe in this Sutra, which is approved and protected by all the Buddhas, and in which are glorified the inconceivable excellences (of Buddha Amitayus).
  11. ‘Shariputra, in the Zenith words there are Buddha Brahmaghosha, Buddha Nakshatraraja, Buddha Gandhottama, Buddha Gandhaprabhasa, Buddha Maharciskandha, Buddha Ratnakusumasampushpitagatra, Buddha Salendraraja, Buddha Ratnotpalashri, Buddha Sarvarthadarsha, Buddha Sumerukalpa, and Buddhas as many as the sands of the River Ganges^1, each of whom, in his own country stretching out his long broad tongue that covers three thousand greater worlds completely, proclaims these truthful words: All you sentient beings believe in this Sutra, which is approved and protected by all the Buddhas, and in which are glorified the inconceivable excellences (of Buddha Amitayus).
  12. ‘Shariputra, what do you think in your mind, why it is called the Sutra approved and protected by all the Buddhas? Shariputra, if there be a good man or a good woman who listens to those Buddhas’ invocation of the name (of Buddha Amitayus) and the name of this Sutra, that good man or woman will be protected by all the Buddhas and never fail to attain Anuttara-samyaksambodhi. For this reason, Shariputra, all of you should believe in my words and in what all the Buddhas proclaim. Shariputra, if there are men who have already made, are now making, or shall make, prayer with the desire to be born in the land of Buddha Amitayus, they never fail to attain Anuttara-samyaksambodhi, and have been born, are now being born, or shall be born in that country. Therefore, Shariputra, a good man or good woman who has the faith ought to offer up prayers to be born in that land.
  13. ‘Shariputra, as I am now praising the inconceivable excellences of those Buddhas, so all those Buddhas are magnifying the inconceivable excellences of myself, saying these words: Shakyamuni, the Buddha, has successfully achieved a rare thing of extreme difficulty; he has attained Anuttara-samyaksambodhi in the Saha world in the evil period of five corruptions — Corruption of Kalpa, Corruption of Belief, Corruption of Passions, Corruption of Living Beings, and Corruption of Life; and for the sake of all the sentient beings he is preaching the Law which is not easy to accept. Shariputra, you must see that in the midst of this evil world of five corruptions I have achieved this difficult thing of attaining Anuttara-samyaksambodhi, and for the benefit of all the beings I am preaching the Law which is difficult to be accepted. This is how it is esteemed as (a thing of) extreme difficulty.’

The Buddha having preached this Sutra, Shariputra and Bhikshus, and Devas, men, Asuras, etc., of all the worlds, who have listened to the Buddha’s preaching, believed and accepted with joy, made worship, and went away.

 

The post Amitabha Buddha of Infinite Light: what’s in a name? His merits are so vast, the very name of Amitabha is a practice — and synonymous with compassion and happiness appeared first on Buddha Weekly: Buddhist Practices, Mindfulness, Meditation.

Buddhist Ganesha: popular Ganapati’s many forms include enlightened emanation of Avalokiteshvara, worldly protector, Bodhisattva, wrathful Tantric deity and many more…

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Originally written and published by Lee Kane of Buddha Weekly: Buddhist Practices, Mindfulness, Meditation. Copyright Buddha Weekly.

Ganesh’s appeal is wide-reaching, not just amongst the spiritual. Ganesha tatoos and t-shirts are very popular worldwide. There is, a “life-affirming” quality about his image, even for the non-religious. Ganesha has star power. He even appears in brands, marketing, pop culture and fashion. And, of course, to a billion or more people, he is a precious deity.

To many Mahayana Buddhists, Ganesha is more than just a guardian at the entrance of home or temple; he is a Bodhisattva, even a Buddha, a wrathful protector deity — and he takes on many other roles. Without contradiction, he is also a worldly deity in some emanations.

Important: This is a “wiki-like” feature, with Ganesh’s many aspects introduced. However, only your own tradition or teacher or school should ultimately define how you view Ganesh. We collected all references in a Buddhist context. Ganesh would only appear in various Mahayana and Vajrayana traditions. In some Buddhist traditions Ganesh is worldly, period. In others, he’s never spoken of. In one tradition, Buddhist Ganesh and Hindu Ganesh are not even related. In others, a Buddha might manifest as Ganesh (emanate as). In some Mahayana traditions he is viewed as a god. Sometimes as a demon. In others as a Bodhisattva. There is no universality. We’re highlighting all the various aspects. In other words, there is no right, or wrong, in these various views, and ultimately, for practice, one should only be guided by your own tradition and teacher.

 

A very old Tibetan Buddhist Ganesha Tangkha.

 

Why is Ganesh so popular? Is it because he appears so lovable, his appearance wise, friendly and charming. (Not always, some of his forms are chillingly wrathful.) Is it because his head is symbolically an elephant, one of the most popular of animals? Is it his association with removing obstacles that face us, or his role as the “wealth deity?”

 

One of Ganesha’s forms in Tibetan Buddhism as a wealth deity associated with Jambhala.

 

Origins of Ganesh

Of course, Ganesh originated with Brahmanism (Vedism). In Buddhism, there are two sutras that mention Ganapati, and one with his “Dharani” (mantra) which can be chanted by anyone. In the sutra, Buddha says:

“Any son or daughter of high birth, whether monk or nun, lay brother or sister who undertakes any matter [such as] accomplishing the [rites to call a sacred being by means of] mantras, worshipping the Three Jewels, travelling to another country, going to the royal court or concealing [from view] should upon worshipping the Blessed Buddha, practice seven times the Arya Ganapati Hrdaya [mantras]: for him all tasks will be accomplished; no doubt about this!

[The full Arya Maha Ganapati Hrdaya Dharani is at the end of this article.] Sutras, and any mantras contained in them, can be practiced without permission.

 

Tibetan White Ganapati.

 

In Buddhism, sometimes Ganesh is seen as a worldly deity dedicated to protecting Buddhism (often under Vajrapani), but in some Mahayana stories he is a Bodhisattva and consort of Avalokiteshvara, and in some Tantric forms — for example Chod — he is an Enlightened deity. In the Arya Maha Ganapati tradition, Avaolikeshvara takes on the form of a woman to seduce the wordly Vinayaka (Ganesh) — after which, he is considered, in essence, none other than an emanation of Avalokiteshvara.  It depends on the tradition and teacher. In one tradition, Mahanirvana Tantra, he was converted by the protector Mahakala, and symbolically appears under his feet.

 

Red Ganapati in Tibetan Buddhism.

 

Less worship, more practice

From the Buddhist perspective on deities, there is less “worship” of deities and more “practice” of deities as a path. In Tantric Buddhism, for example, we visualize ourselves as the perfect forms of Enlightenment — as the deities — this, as practice for our mindstreams. It’s not about worship.

That doesn’t mean we don’t make offerings or honour deities. Offerings and prostrations help us develop positive karmic imprints — merits, as they are often called.

Wonderful voice of Tibetan Buddhist nun Ani Choying Drolma, chanting Ganesha mantra:

 

 

Ganesh Mantra

The simplest form of his practice is simply chanting his mantra. There are many, many mantras of this popular deity — and, of course, most of us should be guided by our teachers on this. However, the easiest “Buddhist” version of the mantra is:

Om Ganapataye Soha

Pronounced

Ahm Gahn-ah-pah-tey Yea So Ha

Another version, the most populr Hindu mantra, contains Ganeshe’s “seed syllable” Gam as a praise:

Om Gam Ganapataye Namaha

A modern version, with beat, of the simplified mantra Om Ganapataye Soha:


His Dharani, according to the Blessed Shakyamuni Buddha, will “obtain and propagate … the accomplishments of his [Ganesha’s] tasks.” The sutra-based Dharani, requiring no permission (see the full Sutra at end of this feature) is:

oṃ namo ‘stu te mahāgaṇapataye svāhā |
oṃ gaḥ gaḥ gaḥ gaḥ gaḥ gaḥ gaḥ gaḥ |
oṃ namo gaṇapataye svāhā |
oṃ gaṇādhipataye svāhā |
oṃ gaṇeśvarāya svāhā |
oṃ gaṇapatipūjitāya svāhā |
oṃ kaṭa kaṭa maṭa maṭa dara dara vidara vidara hana hana gṛhṇa gṛhṇa dhāva dhāva bhañja bhañja jambha jambha tambha tambha stambha stambha moha moha deha deha dadāpaya dadāpaya dhanasiddhi me prayaccha |

oṃ rudrāvatārāya svāhā |
oṃ adbhutavindukṣubhitacittamahāhāsam āgacchati |
mahābhayamahābalaparākramāya mahāhastidakṣiṇāya dadāpaya svāhā |
oṃ namo ‘stu te mahāgaṇapataye svāhā |
oṃ gaḥ gaḥ gaḥ gaḥ gaḥ gaḥ gaḥ gaḥ |
oṃ namo gaṇapataye svāhā |
oṃ gaṇeśvarāya svāhā |
oṃ gaṇādhipataye svāhā |
oṃ gaṇapatipūjitāya svāhā |
oṃ suru suru svāhā | oṃ turu turu svāhā | oṃ muru muru svāhā |

 

Very olld Mongolian tangkha of Ganesha.

 

Ganesh comes first

When a practitioner honours Ganesh, he is normally the first deity practiced or honoured? Why? Because he is known as the “remover of obstacles.” It is symbolically important to remove obstacles before, for example, moving on to deeper practices. Many deities are known as “obstacle removers” in Tantric Buddhism, and often these are practiced first in daily sadhanas — although it varies by tradition. It is for this reason, too, that Ganesha is often at the door of every temple, or home. He removes obstacles and is, by this definition, a guardian.

 

Ganesha is popular on t shirts and in tattoos.

 

Obstruction-remover

Importantly, in Buddhism, Ganapati (Ganesha) is “remover of obstacles.” All Buddhist deities are, removers or obstacles, but Ganesha is particularly venerated for this role. Since poverty is a major obstacle — if we are fighting to survive, we have no time to practice Dharma — Ganesha also takes on a “wealth deity” role. Some of his depictions overlap with Jambhala (another wealth deity, and also another Hindu deity), complete with depictions of gold and jewels falling from the mouth of his rat (it’s a different animal for Jambhala: a mongoose). Red Jambala, especially, is usually thought of as none other than Ganesha, Red Ganapati, with the head of an elephant.

 

Red Ganesha depiction.

 

Many forms of Ganesha

Importantly, Red Ganapati is an emantation of Avalokiteshvara in Tibetan Buddhism. In Chinese Buddhism, where Guanyin (Kuan Yin, Avalokiteshvara) is female, Ganesh is her consort in one tradition. The symbolism — the association with compassion — is similar in both depictions (emanation or consort).

Ganesh’s Buddhist enlightened forms are many: overcoming obstacles and bringing success (similar to Hinduism); fierce protector at the gate of many mandala palaces; high-form tantric deity; and, even, in Chinese Buddhism, a legendary consort to Guan Yin. In Shingon, he is popular as Kankiten. In Japan there are 250 stand-alone Ganesh temples, where he is the god of prosperity and happiness. As Nrtta Ganapti, the dancing Ganesha, he is the destroyer of obstacles in Tibet and Nepal. In Thailand he is called Phra Phikanet, a deity of fortune and success. In Indonesia he is associated with wisdom. He is also the Buddhist deity Vinayaka, popular in Tibet.

 

Fierce, many-armed Ganesha.

 

He is worshiped widely in India (by both Buddhists and Hindus) and by Buddhists in China, Thailand — where Ganesh amulets are very popular — Tibet, Mongolia, Nepal (basically all of Japan, China, Central Asia, and southeast Asia) — and around the world. In India, he is in every temple, regardless of the main deity, and he is in nearly every home. In Chinese Buddhism, he is extremely popular. He is even a “fix” for homes with bad “feng shui.”

 

 

Aspects of Buddhist Ganesha

There are, as with all deities in Buddhism, many symbolic forms in Tantric practices. Each pose, arm, implement and gesture triggers recognition as archetypes by our minds. Ganesha, in Buddhism, can be elephant faced, dancing, with matted locks of hair and many arms an implements. He can be red and fierce, as with Maha Rakta Ganapati (Great Red Lord of the Ganas). He can look very nearly like Hindu Ganesha. He can have three eyes — symbolic of wisdom and Enlightenment. He can carry a kapala filled with blood, symbolic of bliss and emptiness. In most forms, the “mouse” mount is carried over from Hinduism symbolism.

Some of his forms:

  • Lord Ganesh, pale of complexion with a mouse mount (similar to Hindu form).
  • Maha Rakta Ganapati: red and fierce tantric form with many arms, an emanation of Avalokiteshvara (related to the Chakrasamvara tantras)
  • Nrtta Ganapati, the dancing god.
  • He is one of the Three Great Red Deities (Mar Chen Kor Sum), which is part of the Thirteen Golden Dharmas of the Sakyas.
  • He can be Vinayaka (which is both the name of an enlightened deity and a demon) —  and in this form he is sometimes seen being stepped on by Mahakala.
  • Kangiten in Japan, a wealth and success god.
  • Ragavajra: Three-faced, six hands (Atisha tradition)
  • One-face- four hands (white, red or blue)
  • Maharakta Red, one-face-twelve hands
  • One face, two hands (white)
  • Nyingma forms of Ganapati, such as Maha Ganesha or Vajra Ganesha

 

Maharakti Ganesha.

 

Maharakta Ganapati — emanation of Avalokiteshvara

Perhaps the most exotic of the Ganapati forms is Maharakta, instantly recognizable by his red form, surrounded by red tantric flames on a red lotus. This form is related to the Chakrasamvara tantras. The description from Ngorchen Konchog Lhundrub (1497-1557):

 

“…beside a lapis lazuli rock mountain is a red lotus with eight petals, in the middle a blue rat expelling various jewels, [above] Shri Ganapati with a body red in colour, having an elephant face with sharp white tusks and possessing three eyes, black hair tied in a topknot with a wishing-gem and a red silk ribbon [all] in a bundle on the crown of the head. With twelve hands, the six right hold an axe, arrow, hook, vajra, sword and spear. The six left [hold] a pestle, bow, katvanga, skullcup filled with blood, skullcup filled with human flesh and a shield together with a spear and banner. The peaceful right and left hands are signified by the vajra and skullcup filled with blood held to the heart. The remaining hands are displayed in a threatening manner. Wearing various silks as a lower garment and adorned with a variety of jewel ornaments, the left foot is extended in a dancing manner, standing in the middle of the bright rays of red flickering light.”

Maharakta blongs to the “Three Great Red Deities” (mar chen kor sum), along with red Kurukulla and Takkiraja.

 

Buddhist Ganesha.

 

Offerings to Ganesh

There isn’t much difference between offering recommendations for Buddhist Ganesh or Hindu Ganesh. They are the same deity. Typically, in Buddhism, water bowls are always a perfect offering for any deity.

But, symbolically, Ganesh prefers “sweet treats” and “sweet smells” and “sweet flowers.” Why? Because Ganesh is just plain “sweet.” Ganesh loves flower garlands. (Because he’s sweet!). The best offering of all is his mantras. (Depending on the form you are honouring, the mantra may vary.)

Normally, the offerings are placed before a picture or statue of Ganesh, but in Tantric Buddhism, this can be just projected mentally through visualization (as always, with Tantric Buddhist deities.)

Pujas or sadhanas of Ganesh will differ in a few ways between Buddhist and Hindu. Key to any Buddhist sadhana or ritual is:

  • Taking refuge in Buddha, Dharma and Sangha, the Three Jewels

  • Making the Bodhisattva vow (with each practice)

  • Dedicating the merit of the practice to the cause for Enlightenment for the benefit of all beings.

 

Ārya Mahā Gaṇapati Hṛdaya

namo bhagavate āryamahāgaṇapatihṛdayāya |

namo ratnatrayāya ||

Thus I have heard. Upon a time, the Blessed One was staying at Rajagriha, on the Vulture Peak, together with a great assembly of monks: forty-five hundreds of monks and numerous great Bodhisattvas. On that occasion the Blessed One told the Venerable Ananda:

“Ananda, whoever, son or daughter of high birth, would keep [in mind], recite, obtain and propagate these “heart” [mantras] of Ganapati, his will be the accomplishments of all his tasks”

oṃ namo ‘stu te mahāgaṇapataye svāhā |
oṃ gaḥ gaḥ gaḥ gaḥ gaḥ gaḥ gaḥ gaḥ |
oṃ namo gaṇapataye svāhā |
oṃ gaṇādhipataye svāhā |
oṃ gaṇeśvarāya svāhā |
oṃ gaṇapatipūjitāya svāhā |
oṃ kaṭa kaṭa maṭa maṭa dara dara vidara vidara hana hana gṛhṇa gṛhṇa dhāva dhāva bhañja bhañja jambha jambha tambha tambha stambha stambha moha moha deha deha dadāpaya dadāpaya dhanasiddhi me prayaccha |

oṃ rudrāvatārāya svāhā |
oṃ adbhutavindukṣubhitacittamahāhāsam āgacchati |
mahābhayamahābalaparākramāya mahāhastidakṣiṇāya dadāpaya svāhā |
oṃ namo ‘stu te mahāgaṇapataye svāhā |
oṃ gaḥ gaḥ gaḥ gaḥ gaḥ gaḥ gaḥ gaḥ |
oṃ namo gaṇapataye svāhā |
oṃ gaṇeśvarāya svāhā |
oṃ gaṇādhipataye svāhā |
oṃ gaṇapatipūjitāya svāhā |
oṃ suru suru svāhā | oṃ turu turu svāhā | oṃ muru muru svāhā |

“These Ananda, are the “hearts” of Ganapati”

“Any son or daughter of high birth, whether monk or nun, lay brother or sister who undertakes any matter [such as] accomplishing the [rites to call a sacred being by means of] mantra, worshipping the Three Jewels, travelling to another country, going to the royal court or concealing [from view] should upon worshipping the Blessed Buddha, practice seven times the Arya Ganapati Hrdaya [spells]: for him all tasks will be accomplished; no doubt about this!. He should forever put an end to all strifes and quarrels , violence and envy, and become entirely calm. Day upon day abiding the rules and practicing a full seven times: it will come out into the fortune of this great one! Upon his coming to the royal court there will be great kindness (prasada). He will become “Keeper of hearing [1]” (Shruti-Dhara). There wil be no major illness to his body. Never will he assume the descent as a tara-praksina or the descent as a humble bee: nothing ellse will occur to him that the Mind of Awakening. In every birth he will be remembering [his previous] births.”

Thus spoke the Blessed One, and upon receiving [his teaching] these monks, these great Bodhisattvas and whole attendance, the world with the gods, the humans, the asuras, the garudas and the gandarvas rejoiced at the words of the Blessed One.

 

The post Buddhist Ganesha: popular Ganapati’s many forms include enlightened emanation of Avalokiteshvara, worldly protector, Bodhisattva, wrathful Tantric deity and many more… appeared first on Buddha Weekly: Buddhist Practices, Mindfulness, Meditation.


Video Teaching: Amitabha Amitayus Powa teaching and guided meditation — transfering consciousness to the Pureland when dying or as a practice for “healing the mind.”

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Originally written and published by Lee Kane of Buddha Weekly: Buddhist Practices, Mindfulness, Meditation. Copyright Buddha Weekly.

H.E. Venerable Zasep Tulku Rinpoche is the spiritual head of Gaden for the West Mahayana Buddhist meditation centres.

H.E. Zasep Tulku Rinpoche’s concise video commentary and guided meditation on the profound practice of Tibetan Powa — transference of our consciousness to the Pureland of Amitabha Buddha. [Full Transcript below video.]

This practice is renowned for “healing the mind” and is a higher practice that helps us overcome “fear of dying.”

NOTE: Most POWA practices are a higher tantra, and normally requires guidance (in person) from a teacher of lineage. Rinpoche indicates that — because this is Amitabha Powa — it is acceptable to practice (if one is serious) for students who need Powa practice — for example, someone who is preparing for death, has a loved one who might die, or a student who is serious about Powa practice to overcome fear of dying. In this case, a serious student, may practice this more accessible Powa of Amitabha (simplified) — without necessarily having Higher Yoga initiation. This is because this is Amitabha Powa, and Amitabha and his Pureland, are accessable practices to anyone. Rinpoche does ask students to view this as an educational video and — if practiced — to do so seriously, and preferrably under guidance of one’s teacher.

 

Please play video here (30 minutes):

 

Powa — transfering consciousness to the Pureland

Powa practice, as a regular practice, prepares us for the uncertain time when we will actually pass away, training our minds (consciousness) in how to reach the Light of Amitabha and his Pure Land.

 

 

In daily practice, we visualize our consciousness going and then coming back. If one is dying, we visualize only the going, and stay in the light of Amitabha’s Pureland.

Control over one’s own death is a powerful and profound practice.

If one is “returning” — as in daily practice — Rinpoche explains how you visualize Amitabha descending to your crown, then transforming into Amitayus Buddha at your heart. Amitayus is a manifestation of Amitabha specifically for “long life” practice.

 

 

MANTRA of Amitabha:

Om Ami Dewa Hri

MANTRA of Amitayus:

OM A MA RA NI DZI WAN TI YE SOHA

The video ends with wonderful Amitabha mantra chanting by Yoko Dharma. To download her beautiful mantras, please visist yokodharma.com>>

Full Transcript

I would like to speak about Powa practice, or transferring consciousness into Buddhaland or pure realm. In Tibet Buddhist tradition, we have a wonderful practice called Powa.

This practice is for healing the mind, also overcoming fear of dying, also overcoming fear of what happens after death, or in other words after I’m gone from this world, what happens. Right? There’s big question mark for most people, I would say.

According to Tibetan Buddhist tradition, what we believe, when you’re at the end of your life, when we die, our consciousness continue from this life to the next life, or go through the Bardo, or go up to the Pureland or go to different realms, retake the reincarnation according to our karma. We now know where we are going to end up, but I guess you do know, many of you do know, because you do lots of meditation and prayers and practice, you are a good person, you have a good feeling and confidence that you are going to have a good life in the next life, like this life and you could have a good rebirth and so forth.

 

Powa practice is both a daily practice for some Buddhist practitioners — a “healing of the mind” practice” — and practice for our end of life, preparing us for transference of our concsciousness to the Clear Light of Amitabha.

 

But at the same time, those of you who are serious practicing Tibetan Buddhism you would like reborn as a dharma practitioners and have a good family, child of a good family, or born in the Purelands of the Buddha, such as “Sukhavati,” the Pureland of Amitabha Buddha. We call it “Dewachen” in Tibetan word. “Dewachen” means a land of joy and peace and happiness, and a pure land.

There are many different kinds of Powa practice. “Powa means” transferring this consciousness from this body into Buddha realm. There’s another term we use occasionally: “ejecting the consciousness from this body into pureland.”

There are different kinds of Powa practice. The most common one is Amitabha Buddha Powa practice. This is a common practice in Tibet among all the different traditions of Tibetan Buddhism – Nyingma, Sakya, Gelug, and Kagyu, and so on.

Amitabha is a Buddha of Infinite Light. Amitabha means Infinite Light. There is a big movement in China and Japan and lots of people in China with different practice and they pray to Amitabha Buddha. There is actually a sect called “Pureland” sect of Buddhism you’ve probably heard.

As I said, Amitabha means “infinite light,” so you would like to experience the light at the end of your life, instead of darkness going somewhere unknown. You want to go into state of light or enlightenment. Amitabha, infinite light.

 

Amitabha Buddha is the Buddha of Infinite Light. Many Buddhists seek to tranfer their consciousness to his Pureland.

 

This is why Amitabha Buddha Powa practice is very common now. You also have Powa practice of Chenrezig, Avalokitesvara, Powa practice of Manjushri Buddha, Powa practice of Chittamani Tara, Powa practice of Lama Tsong Khapa, Powa practice of Vajra Yogini, and Powa practice of Heruka Chakrasamvara, and so forth. Different forms of Powa practice.

I’d like to give instructions on how we do it. Usually we do Powa practice as a training because we don’t know when end of the life comes, when death will strike. We don’t know. We never know, right? We have a saying in the dharma, death is definite, imminent, and time of death is indefinite. You go to work, some people never come back. Some people go to sleep, never wake up. Some people go to a holiday or vacation and never come back. You never know. This time we train so that in case something happens then you can pass all your consciousness into Buddhaland.

Or we are going through, slowly, in the old age, dying with old age. Then you can transfer your consciousness to Pureland. That’s the right time, good time, so we train now. Right now. This is very beneficial.

What we do here is you have to receive transmission on Powa from qualified Lama or master and get the mantra of Amitabha Buddha, which I will say to you now: “Om Amitabha Hri,” or in Tibet’s pronunciation we say, “Om Ami Dewa Hri.” Either way is fine. Sanskrit pronunciation is Om Amitabha Hri. Hri is seed syllable of Amitabha Buddha. [When asked, Rinpoche clarified: In this case, a serious student, may practice this more accessible Powa of Amitabha (simplified) — without necessarily having Higher Yoga initiation. This is because this is Amitabha Powa, and Amitabha and his Pureland, are accessable practices to anyone. Rinpoche does ask students to view this as an educational video and — if practiced — to do so seriously, and preferrably under guidance of one’s teacher.]

Now you visualize Amitabha Buddha above your crown, straight above your crown easily, above your crown facing the center. Or you visualize Amitabha Buddha in front of you and say about maybe 10 feet or five feet above you sitting on a lotus and moon cushion. Amitabha is a red one, red colored one. He looks a little bit like Shakyamuni Buddha in a form of bhikkhu or a monk, has a one face, two hands. His both hands are in mudra of meditative equipoise and holding his bowl, begging bowl with a nectar inside and red color, magnificent red color, wearing beautiful saffron robe, red, burgundy robe, and so forth. His face is so peaceful and so beautiful. His entire body is the nature of light and energy, and also light shining behind his body. His physical body is marked with 32 major marks of the Buddha and 80 minor marks of the Buddha.

 

Visualize red Amitabha Buddha in front of you sitting on a lotus and moon cushion.

 

When we visualize we don’t need to go to all of the details. It’s not possible to know. That’s not necessary. I’m just saying the qualities of the Buddha’s holy body.

Visualize Amitabha Buddha infront of you slightly higher up or above you. Okay? Then you pray to Amitabha Buddha, “Oh, Amitabha Buddha… You are the Buddha of Infinite Light. You are unique Buddha for transferring the consciousness of person like myself. At this time I need to heal my mind, overcome my fear, anxiety and not knowing what happen during the day of an after death.” (Right? Death can come anytime.) “You are the Buddha of Infinite Light. Please help me and bless me be able to do the Powa practice and transfer my consciousness into the light of your heart.” Okay. So you visualize Amitabha Buddha there in front of you or above you.

Then you say the mantra of Om Amitabha Hri or Om Ami Dewa Hri in Tibetan. “Om Amitabha Hri” or “Om Ami Dewa Hri,” you say 108 times, minimum or more. You go do sadhana now of Amitabha Buddha. There different versions, the longer one, medium one, and short one. Either way is fine.

 

 

Now when you do the Powa practice, first, you have to visualize channels inside of your body. Inside your body, visualize, first, as hollow. Okay. You imagine your body is more or less hollow and you do not have all these material substances inside of your body, heart and liver, and so on and so forth. It’s more or less hollow. Visualize central channel. Central channel. “Tsa uma” in Tibetan word. “Tsa” means channel and “uma” is central channel, uma. Sanskrit word is avadhuti.

Central channel running through the center of your body, slightly close to the backside. Outside is blue, inside is red, slightly. Central channel is an energy channel. Visualize the thickness of either thin bamboo arrow or drinking straw. Maybe [that’s easier] nowadays — a drinking straw, everybody knows. Visualize thickness of drinking straw, outside is blue, inside is red. At this time visualize the bottom of the central channel is closed. When you do Powa practice it has to be closed. The bottom of the central channel is situated four-finger widths below your belly button and that is closed. Okay.

The upward is part is getting a little wider as it pass through the throat chakra up to the crown wider and wider. It’s almost like the bottom of clarinet or certain musical instrument like a trumpet, a little wider. It opens right above your skull, right here. It opens and hollow. Of course, visualize the central channel in the form of light. Okay.

 

Visualize your own consciousness, your mind, as a HRI seed syllable.

 

Then you visualize Hri syllable, Hri, at the heart level, here, between your breast inside the central channel and a small moon disc. Okay? In the middle of the moon disc you visualize red Hri syllable, red color. Hri syllable. Hri is like in English, H-R-I, or Hri. Hri. Small one, size of mustard seed. “Yungs kar” in Tibetan word. Mustard seed, size of mustard size. A very beautiful bright red syllable. Imagine this is your intrinsic nature of your mind. Your real mind. Here. [Points at centre of chest.]

Okay. Now your mind is here. Your mind is the one, the subject, seeing the hollow channel, central channel. You see Amitabha is up there. Then your mind is … You don’t visualize or imagine, your mind is here or somewhere else, looking from some other directions, from some other location looking inside. Now, right here looking here, this way.

 

You visualize your own body as hollow, the nature of divine light, and in the centre of your chest you visualize the HRI seed syllable. The HRI syllable symbolizes your consciousness.

 

Then you wish to transfer your consciousness. You wish to eject your consciousness to the heart of Amitabha Buddha to the Light, Infinite Light. You have to say to yourself, “Now I am done, basically, in this life and I’m ready to go. I have no hesitation to go. No fear to go. I have no clinging, no attachment, and I don’t need anything. I don’t want anything. I renounce. Okay. I want to experience divine light, clear light, and Infinite Light.”

Also, not only that, “I would like to reach enlightenment, Buddhahood. I would like to reach Pureland of the Buddha, not just for my own benefit, but the benefit of all sentient beings. If you reach Pureland of the Buddha, then soon, soon, very soon you are going to become enlightened Buddha. It doesn’t take very long when you reach Pureland. This is one way and fast way, quicker way to become enlightened. Okay. We call this Powa, in Tibetan tradition, that Powa practice is actually higher tantric practice. Part of what we call completion state practice in a higher tantric.

You think, I would like to reach enlightenment for all sentient beings. Once I become enlightened then I could return to the world, reincarnate other Bodhisattva, I can help serve all sentient beings for that reason. Not just I am trying to escape from sorrow, from this world. Okay, so that’s the motivation.

Then, you kind of, how should I say it, you are eager to eject your consciousness and transfer your consciousness to Amitabha Buddha’s heart. After that, you imagine Amitabha Buddha is asking you, calling you, saying, “Come up.” Amitabha Buddha is saying to you, “Oh, my son or daughter, you come up now to the pureland. It is a good time for you.” If you come up, if you can reach, you will be very happy, you will experience tremendous peace, happiness, joy, and experience light, and you experience Bodhisattva, bhumis, state of Bodhisattva and you’re going to be enlightened. Therefore, you must come up. Your Amitabha Buddha is calling you.”

Practical meditation instructions

Now the practical meditation. After that you sit straight. You are sitting straight anyways. Then you do a little bit breathing. You breathe in through both the nostrils. Imagine the prana [vital life force, Chi, lung] goes down. Then you imagine prana coming up from below, from your rectum coming up, prana coming up and coming up slowly towards the heart. Then you say the syllable “Hick.” When you say first “Hick”, the consciousness are the red seed syllable Hri, moves up from the heart to the throat.

Then you say again, “Hick.” It moves up to the crown. Then you say once more time, “Hick.” It goes straight up, go to the heart of Amitabha Buddha, so fast like a shooting star, reaching the heart of Amitabha Buddha. Your consciousness merges, dissolved into the heart of Amitabha, you experience the clear light, become oneness with Amitabha’s divine light, enlightened mind, become oneness and indivisible. Indivisibleness. Imagine you reach pureland of Amitabha.

Okay. That’s the practice. This is how you do at the very end of the life. You know that you are going to leave this body. Basically, you are dying, right? And you don’t come back. You don’t have wish to come back, right? For now. But as an everyday practice, daily practice, you don’t just leave it there because you’re still here, you want to live. You want to continue your life practice, I mean, practice dharma and function your everyday life. So, you come back.

What you do is after you eject consciousness, when you say, “Hick,” then a few seconds you say, “Ka.” Okay. When you say “Ka,” the consciousness as the Hri letter descending, back to the heart. When you say “Hick,” ascending. When you say “Ka,” descending. So “Hick,” “Ka.” “Hick,” “Ka.” “Hick,” “Ka.” Not so fast, but slowly, slowly. Do it for seven times. For now that’s good enough for each session, seven times.

 

Then, when your practice is finished, you visualize Amitabha descending into the crown of your head. He transforms in his long-life form, Amitayus Buddha, and resides at your heart. Amitayus meditation helps boost your lifeforce and extend your life.

 

Then after that, closure. Then you imagine the Amitabha Buddha that you visualized above your crown and descending down. He descends down on your crown. Then as he’s descending from crown to the heart, Amitabha Buddha transforms into slightly different Buddha called Amitayus. Amitabha and Amitayus are the same Buddha. Amitabha Buddha looks like a bhikkhu; he’s a bhikkhu. Amitayus is like a prince. He has long hair, topknot, beautiful ornaments, earrings and necklaces, and so on, and wearing beautiful silk dresses, not a monk dress and robe, silk dresses. He’s holding long life vase, instead of begging bowl with nectar, long life vase.

Then as Amitabha descends from the crown at the heart, the Amitabha Buddha transforms into Amitayus. Amitayus is also red one, sitting cross-legged. It’s actually very easy to transform, visualize. Then Amitayus, Tibetan word is “tse pagme.” “Tse” means life, “pagme” is long life. Amitayus is descending from the crown down to your heart. Here. [Points to middle of chest.]

Then Amitayus Buddha stays at your heart on the moon disc and always there and more light, red light shining from Amitayus Buddha, light shining, light going inside of your body. Your entire body is nourished with the blessing of Amitayus and the light of Amitayus. You imagine also your life force is increased. You have a long life, good health. Your long life, good health is increasing. This is how you end and envision the closure in every life practice, except at the time of death, end of your life.

This is a brief explanation on Powa of Amitabha. Mantra for Amitabha is Om Ami Dewa Hri. Mantra for Amitayus is Om amarani Zewanteye Soha. In Tibet, we say “Om amarani dziwantiye soha.” Sanskrit term is “Om amarani jiwantiye svaha.” Om amarani jiwantiye svaha. Tibet way of saying is “Om amarani dziwantiye soha.”

MANTRA of Amitayus:

OM A MA RA NI DZI WAN TI YE SOHA

Okay. Thank you very much.

 

 

 

About H.E. Zasep Rinpoche

Venerable Acharya Zasep Tulku Rinpoche is Spiritual Director of Gaden for the West, with meditation centers in Canada, Australia and the United States. Rinpoche is popularly known for his approachable teaching style, strong humor and teachings based on a long lineage of great lamas. His own gurus included the most celebrated of Gelug teachers: His Holiness Kyabje Trijang Rinpoche, His Holiness Kyabje Ling Rinpoche, Venerable Geshe Thupten Wanggyel, His Holiness Kyabje Zong Rinpoche, Venerable Lati Rinpoche, Venerable Tara Tulku Rinpoche and Venerable Khalkha Jetsun Dampa Rinpoche. Rinpoche is spiritual director of many temples, meditation centres and retreat centres in Australia, the United States and Canada. He was first invited to teach in Australia by Lama Thubten Yeshe in 1976.

H.E. Zasep Tulku Rinpoche with a line from his “long life prayer” which was composed by his teacher HH Kyabje Trijang Rinpoche.

 

About Yoko Dharma

Yoko Dharma

From her website:

 “Sometimes when you wait, it gives you time to grow and flower into something much more beautiful then you had ever imagined. This is the case with Yoko Dharma. The last 5 years for this Canadian born recording artist has been full of growth opportunities as she has patiently been waiting to record her RnB debut album “Freedom Reign.” Now her album is almost complete!  Producer Marty Rifkin is working on this album with Yoko, bringing “Freedom Reign” to life and helping Yoko manifest her vision into the world. Marty has recorded with JewelBruce SpringsteenElton John and numerous other well-known artists. The culturally diverse world music influences drawn on to make “Freedom Reign” album, stem from Yoko’s passionate love of world music and unique world instruments, which are all a part of Yoko’s intriguing sound. Her motivation to break through cultural barriers using music as the conduit for positive global change and peace, is a call to action and  transformation of one’s mind, which is given to the listener through Yoko’s conscious lyrics throughout the album.  Steeped in the basic human qualities of love, compassion and awareness, Yoko draws from the deep rooted wisdom that Tibetan Buddhism has given her in her life and reflects this in her songwriting. Between Marty Rifkin’s expertise and Yoko Dharma’s strong message and powerfully sweet voice, I have no doubt that Yoko’s debut  RnB album will shake the globe, stirring international fans everywhere!
     Growing up as a Tibetan Buddhist in the west was a slightly different childhood then most Canadian kids have. This had a profound and deep influence on Yoko from an early age, especially when she started adapting Tibetan Buddhist meditations and practices more seriously at the age of 13. This definitely makes Yoko unique in the way she writes music and in terms of what she has to say based on her own understanding. This seems to spill out to people because many of her fans resonate with what she is singing about . Her ability to connect with the listenersweather it is on stage or through a recording is profound because of some basic truths she sings about which transcend culture, race and religion. Essentially, the science of the mind, the truth of all phenomena and some fundamental human qualities that we all possess like love, kindness and compassion. This is why so many people relate to her music and I think this is why she can move people so deeply because somewhere inside they also know these truths or have had similar experiences.”

The post Video Teaching: Amitabha Amitayus Powa teaching and guided meditation — transfering consciousness to the Pureland when dying or as a practice for “healing the mind.” appeared first on Buddha Weekly: Buddhist Practices, Mindfulness, Meditation.

How a Home Retreat Helps Busy People Manage Time and Save Money; How to Do It, and Why it is Necessary

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Originally written and published by Lee Kane of Buddha Weekly: Buddhist Practices, Mindfulness, Meditation. Copyright Buddha Weekly.

Sitting retreats are important opportunities to “still the mind”, allowing us to develop “realizations.” 

There is something very special about the Buddhist Retreat. We all look forward to our first (or next) retreat, but hectic modern life makes it very difficult for many of us. Who can take six weeks or three months off work (and away from family!) to do intensive remote retreat in the mountains? How do you explain to your significant other that you need to be away from the family for a month to three months? If you are self employed, but not idly rich, it will never happen. If you are employed, you’d need a very understanding employer. Not to mention a husband or wife who is beyond very understanding.

Based on this it would seem that only the rich or retired could afford the luxury or a formal long-term retreat. Yet, it is said that even lay Buddhists should do one major retreat before they die.

From a previous feature in Buddha Weekly: “In Zen Buddhism, silent retreat is a very important practice. In Vajrayana Buddhist practice — where much of the practice is designed to help us transform “ordinary perceptions” — the extensive practice and mantra retreat is considered a must, at least once in a practitioner’s lifetime.”

 

Formal teaching retreat. Nothing can replace the formal long retreat, even for lay practitioners. But formal retreat can be a once-in-a-lifetime event. For the serious student, how do we progress at home, while waiting for the precious opportunity to undertake a long retreat?

 

Problem is, in accordance with unpredictable impermanence, we could die anytime. If we wait until we retire, or wait until we can afford it, or wait for our families grow up (leaving us more time?) — it might be too late. And, all that stress might kill us.

There is a solution to our dilemma. Venerable Zasep Tulku Rinpoche, a teacher very in touch with Western lifestyle and needs, recommends a home working retreat. During a Vajrayogini weekend teaching, he suggested just how to do it.  Before discussing the how, it’s important to discuss the “why” it’s important.

Please also see our previous feature “Buddhist Home Retreat: What the Teachers Say”>>

Monks, who renounce daily lay life, can engage in retreat whenever their teachers instruct them. Retreat has always been important in “developing realizations.” For lay practitioners we rarely have the option of three year retreats.

Why Retreat is Important

Famously, the sage Milarepa spent much of his time in various caves, eating only nettle soup — with only his own mind for company. He developed profound realizations.

Most of the great masters — from Shakyamuni Buddha to Lama Tsongkhapa and Milarepa —developed realizations through meditation that involved withdrawing entirely from mundane life for a period of intense reflection; Shakyamuni, famously, under the Bodhi tree, Milarepa walled up in his cave, Lama Tsonkhapa performing a million mandalas while working his arm to bloody tatters (he was so poor, he used a stone as a mandala plate). In those days, often this was possible due to sponsors who supported renunciates and monks. That isn’t as likely in a modern, fast-paced world.

Still, without withdrawal from daily life for a period of intense reflection, the realizations are elusive. Some of us, the lucky ones, save holidays and money for those long three month (or even just six week) retreats. We also have to bank a lot of karma-points with our spouse and families to justify a phones-off retreat.

Home Retreat — The Need for “Time and Space”

Can’t get away from the picking up the kids at school? Can’t take time off work? Can’t afford a couple thousand a week for retreat accommodations on a modern, formal retreat? Home Retreat might be the interim solution, allowing you the “time and space” needed to develop “limitless compassion and wisdom.”

The great Kyabje Lama Zopa Rinpoche.

In a teaching in Spain in 1983, the Most Venerable Lama Thubten Yeshe said:

“Why is retreat important? In order for our spirituality, pure morality, wisdom, single-pointed concentration and insight into reality to grow, we need time and space. The normal twentieth-century environment does not give us this. It induces either distraction or sluggishness, and retreat can take us beyond both. As human beings, we have the potential for unlimited growth, for limitless compassion and wisdom, bodhicitta and the six perfections. So retreat is very important in expediting this.”

 

Home Retreat: A How To

Home retreat does not replace the teaching retreat or the remote retreat. Yet, according to the Venerable Zasep Rinpoche (asked by the author of this teacher during a teaching weekend), it is helpful to your practice. There are some basic guidelines that would apply to any home retreat. We should treat the home retreat the same way as we do a remote non-working retreat, meaning — when doing your practice you must do so with the full intensity of a “real retreat. When you have to go back “to work” and to the family, you basically hit a virtual pause button. On your next session (usually at least twice a day) you “unpause” and continue where you left off, trying to stay in full retreat frame of mind.

Tara in the Palm of Your Hand, a book by Venerable Zasep Tulku Rinpoche

Although Venerable Zasep Rinpoche is a teacher of the Vajrayana tradition, some core principals would probably apply to any school:

  1. Time — You need to commit as much time as possible each day to a home retreat, ideally at least two long sessions per day, morning and evening. If you can’t manage three-five hours a day, by giving up TV and other activities, you aren’t ready for the commitment.
  2. Consistency — You should practice at the same times each day, and for the same duration each day until it becomes a habit
  3. Goal — You should have a goal, either time goal (six hours a day for three months), or, in the case of mantra retreat, by counting mantras. For example, 3 months silent contemplation, three hours morning, three hours, night. Or, for a 100,000 mantra retreat you keep going however many days it takes, also three hours a night.
  4. To maintain the retreat, you can never miss a session. If you committed to three hours morning and three hours evening for three months, if you miss one day, you basically start again. Even if you are sick or tired, you try to push your way through, even half-heartedly. The key is not to miss a session.
  5. Separate mundane and retreat: coach family and friends to not disturb you during your regular hours of retreat.
  6. Even if you have spare time “left over” after your three hours of retreat (and after the kids are in bed and other obligations are met), spend your time only on Dharma activities: studying sutra, reading the Buddhist commentaries, watching Buddhist documentaries.
  7. Create Importance: Make Dharma retreat time your one fundamental, unchangeable component of the day. Perform family and work obligations as necessary, but use all leisure time for Dharma study or activity (in other words, no TV, no night at the movies.) The goal is to bring the feeling of retreat into as much of your day as possible during the length of your retreat.
  8. Format: Follow your teacher’s guidance on format. Usually Taking Refuge in the Three Jewels will begin most sessions, and Dedicating the Merit might finish each session. In Vajrayana there might be the mandatory long sadhana, followed by mantra counting. In other traditions, there might be silent meditation.
  9. Exercise: Even in format retreats, the participants alternate some activity with contemplation. This is important for health reasons. During retreat time, however, try to make exercise Dharma practice. For example, walking mindfulness meditation.

 

Setting up a shrine with offerings is important for Vajrayana retreat. Normally, after set up of the altar, you should not move anything (other than to renew offerings) until retreat is finished.

 

Recommendations specific to Vajrayana Practice

In addition to the above suggestions, a Vajrayana counting retreat might also add some additional recommendations:

  1. Your retreat at home should be treated as seriously as a “remote” retreat. This means you set up a cushion (seat) in one place, always returning only to that seat when you resume your retreat. You never count time or mantras performed off the cushion. It’s good to do a mindfulness walking session, or mantras while bird watching, but you don’t count either of these to your committed session.
  2. With Vajrayana you normally will perform the sadhana (guided meditation/visualization ) twice (one per session) plus your mantras. Normally, if there is a long version, you always use the long one.
  3. Normally you must set up physical offerings (to reinforce the “visualized” offerings), which would consist of torma cakes, the eight sensory offerings, and for higher tantra the inner offering.
  4. You normally set up an altar with an image of the meditational deity, ideally a Dharma book and offerings. The altar should not be moved until the retreat is finished.
  5. Usually, for Vajrayana retreats you’d undertake the practice of your “Yidam” (heart meditation emanation of Enlightenment) but if you do not have initiations, you can undertake a Shakyamuni Buddha, Green Tara or Avalokiteshvara (Chenrezig) sadhana and mantra retreat. These three do not require initiation as long as you visualize the Yidam in front of you — instead of yourself as the Yidam.

As an example, please see the suggestions below for a retreat that does not require special permissions or initiations, for Green Tara, the “activity of compassion.”

 

 

Example Retreat: Green Tara Retreat — the Mother of All Retreats

Green Tara (Drolma in Tibetan), often described as the Mother of All Buddhas, is a suitable meditational deity for any retreat and for any person. Tara is accessible to everyone. You could say, a Tara Retreat is the Mother of All Retreats. (Sadhana below)

 

Venerable Zasep Tulku Rinpoche, here pictured in a recent trip to Mongolia, will be in Toronto for a Green Tara Retreat in April 2014.

Venerable Zasep Tulku Rinpoche, here pictured in a recent trip to Mongolia. Rinpoche teaches Green Tara practice, and recently wrote a book titled “Tara in the Palm of Your Hand.”

 

“Tara is without a doubt the most beloved female deity in Tibetan Buddhism, revered for Her swiftness in helping those who rely on her,” writes the most Venerable Achayra Zasep Tulku Rinpoche in his recent book Tara in the Palm of Your Hand. “She has been described as a Buddha for our modern age, a sublime personification of compassion and wisdom in female form at a time when sorrow and suffering seem to be increasing everywhere.”

It is, perhaps, the fact that Tara represents enlightened activity that endears Her to Her endless followers.  “Tara represents enlightened activity,” Bhikshuni Thubten Chodron writes in How to Free Your Mind: Tara the Liberator. “Tara is an emanation of bliss and emptiness… By appearing to us in this physical form of Tara, the wisdom of bliss and emptiness of all Buddhas inspires us to cultivate constructive attitudes and actions.”

 

Bhikshuni Thubten Chodron introduces the practice of Tara during a retreat (Sravasti Abbey). Thubten Chodron is the author of the very popular book How to Free Your Mind: Tara the Liberator.

Bhikshuni Thubten Chodron introduces the practice of Tara during a retreat (Sravasti Abbey). Thubten Chodron is the author of the very popular book How to Free Your Mind: Tara the Liberator.

 

With Tara as our retreat inspiration, we are stimulated to right conduct, right speech and other “actions” that generate merits, and we find ourselves averse to actions that might generate negative karma. This is why, no matter how busy modern life becomes, a regular retreat in Green Tara can be a beneficial practice.

Thirteenth Zasep Tulku, Archarya Zasep Tulku Rinpoche, an Internationally Respected Teacher, in Toronto June 8-18

The Thirteenth Zasep Tulku, Archarya Zasep Tulku Rinpoche, an Internationally Respected Teacher, who is spiritual director of several meditation centres in North America and Australia.

For those unable to find formal retreat opportunities, a private weekend of solitary contemplation is still helpful, as is regular practice. Or, as described above, a longer retreat committing to two sessions a day. When the opportunity arises, try to attend teachings or actual retreat on Green Tara.

“Of all the Buddhas, Tara is the most accessible,” explained Venerable Zasep Tulku Rinpoche in Tara in the Palm of Your Hand. The venerable teacher points out both temporal benefits and ultimate benefits in his commentary on Tara practice. “When you practice Tara you become closer to Her and can feel Her motherly love; you feel well-loved and nurtured by the most beautiful Mother of All Buddhas.”

Tara, the Mother of All Buddhas

Tara is often called the Mother of All Buddhas of all times. This can be understood in many ways. One way to understand the affectionate title of Mama Tara is in Her role as the embodiment of Wisdom Compassion Activity.  Tara is green, connoting wind and activity, because she is the “Swift One.” In the 21 Praises to Tara, She (in one of Her forms) is described as: “the Swift One, the Heroine, Whose eyes are like an instant flash of lightning…” In this way, the Swift One, The Rescuer Tara comes to the aid of those in need, like a mother protecting her children.

 

Green Tara’s kind face. Tara is known as Tara the Rescuer.

 

“Tara can be understood on many different levels,” explained Thubten Chodron. She explained Tara can be understood at three levels:

  • as a person who became an Enlightened Buddha
  • as a manifestation of awakened qualities
  • as our own Buddha Nature (Buddha Potential) in its future fully purified and evolved form.

“Her female form represents wisdom, the essential element needed to remove the ignorance that misconstrues reality and is the root of our suffering,” wrote Thubten Chodron in How to Free Your Mind: Tara the Liberator. “Thus she is called ‘the mother of all Buddhas,’ for the wisdom realizing reality that she embodies gives birth to full enlightenment, the state of freedom from self-grasping ignorance and its attendant, self-centeredness.”

Like a Mother, Tara cares for us, and supports us. “Aspirations made in the presence of Green Tara may easily grow into results, and requests made to Her may be quickly actualized,” wrote Thubton Chodron. “We are energized to create the causes for happiness, and to eliminate interferences in our Dharma practice.

Below: Part 1 of a series of videos from Thubton Chodron on Tara (taped during a Tara Retreat).

 

Retreat and the Stages

“Dharma experiences come only when you put yourself in a Dharma situation,” said Lama Yeshe in a 1983 teaching in Spain. “The first stage of your spiritual growth occurs during your first retreat. The second stage happens in your second retreat; the third stage in your third…and so on. Spiritual growth is not an intellectual thing. It has to be organic. It is beyond the intellectual; it has to become your own experience.”

 

Buddha-Weekly-Green-Tara-Closeup-Buddha-Deity-Meditational-Buddhism

 

Retreats are, by definition, Dharma situations, with minimal distractions, and they are certainly experiential rather than intellectual. Lama Yeshe had this advice for students in retreat: ” Successful retreat demands discipline. The fundamental discipline is living ethically in pure morality. On that basis you need to follow a strict schedule and avoid all outside activity. You should not meet with other people or talk nonsense. Best, of course, is to maintain silence for the duration of your retreat and not meet people at all.”

Green Tara’s Mantra

Like Tara Herself, Her mantra is accessible to everyone. Benefits of Tara practice and Tara’s mantra arise quickly. Those who find time for daily practice, and those with empowerment, benefit even more quickly.

Nearly every Tibetan grew up with a morning recitation of Tara’s 21 Praises and Her mantra is common. Tibetan Buddhists, even those without initiation into Tara, often chant Tara’s mantra, especially when they are afraid, or in need of protection.

“I myself have had many experiences of the power of Tara, starting from when I was a boy in Tibet,” wrote Zasep Tulku Rinpoche in Tara in the Palm of Your Hand. “I, along with my attendant, were riding on a mountain path. Suddenly, we came across a mother bear with three cubs. She turned on us as if to attack. My grandmother quickly recited Tara’s mantra. Instantly the bear turned her back on us and ambled off…”

Tara’s mantra is

Om Tare Tuttare Ture Svaha

Green Tara, the Mother of All Buddhas, is a suitable meditational Buddha for all practitioners. Inset, the most Venerable Zasep Tulku Rinpoche.

Green Tara, the Mother of All Buddhas, is a suitable meditational Buddha for all practitioners. Inset, the most Venerable Zasep Tulku Rinpoche.

 

Retreat Sadhana

A sadhana is a “guided meditation” that ensures all elements of good meritorious practice are included. These are normally the “seven limbs” of practice.

Tara Visualization

The next step in visualization of Tara would be formal Vajrayana meditation—which actively uses our minds on a near epic scale, and has been proven to enhance intelligence and concentration. Research has proven the cognitive benefits of Vajrayana visualization. (Please see our feature: Science: Research Proves Vajrayana Meditation Techniques Improve Cognitive Performance.)

To benefit from visualization, while chanting the mantras, build more and more complex visualizations, beginning with Tara’s elegant beauty and important attributes, and progressively increasing the image in detail. The easiest approach is to study an image of Tara, preferably an ironically correct one—since very aspect of the visualization means something.

 

Correct, simplified Green Tara visualization. Each gesture, implement and even the posture, flowers and pose mean something important.

 

Your teacher, may give you a proper meditation, but if you have not yet formalized your practice you can think in these terms: Tara is a beautiful young deity, youthful, perhaps sixteen visually—certainly youthful and timeless—of emerald color. Her right hand is in the gesture of supreme generosity, hand open to give blessings, with thumb and index touching and the other three fingers outstretched. The touching fingers represent the union of Wisdom and Compassion. The three remaining fingers represent the three jewels: Buddha, Dharma and Sangha. In this hand She lightly holds the stem of an uptala flower, a blue Lotus.

Her left hand is at her heart, in the gesture of bestowing refuge in the three jewels. This mudra (hand gesture) also incorporates the gesture of protection, of fearlessness. This time Her thumb and ring finger are connecting in the Wisdom-Compassion loop. She is saying, “come, I’ll protect you.” In this hand, too, is the stem of an uptala flower. There are three blooms, one open, one half open, one just about to open, representing the Buddhas of the past, present and future.

She is adorned in the most precious ornaments, and seated in an aura of spectacular light. On Her head is a five-sided crown, depicting the five Dhani Buddhas. Above that, are ornaments, rainbow lights, wish-fulfilling gems. And surmounting all, is Her own Guru, Amitabha Buddha, the Buddha of Infinite Light, glowing red.

Her legs are Her most significant attributes. One is drawn in, showing her mastery and enlightenment. Her other is outstretched, in a gesture that appears to indicate She’s ready to leap up to our aid. She sits on a moon cushion, which arises on top of a Lotus.

In more advanced visualizations, at Her heart is her precious seed syllable, TAM (see below), radiating green light, sending out blessing energy to all beings in the universe.

 

The Tam syllable, seed syllable of Tara, is most often visualized at Her heart, glowing and emanating healing green light. TAM normally sits on a lotus.

 

Basic Practice Without Empowerment

Tara can be practiced by anyone, any time. She is all-inclusive. Although empowerments and initiations help advance our progress with Tara, none is required.

A good basic daily practice, if you are not yet being instructed by a qualified teacher, would normally include:

  • Taking refuge in the Three Jewels: Buddha (Enlightened one), Dharma (Enlightened teachings) and Sangha (the community supporting the Enlightened)
  • An offering: water bowls, or just a mentally visualized offering, or more elaborate if preferred (provided physical offerings do not derive from theft, greed, or any negativitiy)
  • Four immeasurables: wishes for all beings to be happy, not to suffer and dwell in equanimity
  • Seven-limb practice: a seven limb prayer that re-affirms a good practice of praise, offering, declaration of non-virtues, request for Tara to remain as your teacher, request that Tara teach the Dharma, and a dedication of the merit to the cause for enlightenment.

 

The eight sensory offerings from left to right are: water for drinking, water for washing (the feet), flowers for beauty, incense for smell, light (candles, buttlerlamps or light) for seeing, perfumes, food for eating, and sound or music for listening.

 

These basic practices, together, take five minutes, to which you might add the above visualization and mantra practices.

Here are some basic words/thoughts that frame the above practice:

Refuge

Until I reach enlightenment, I take refuge in the Three Jewels: the Buddhas, the Dharma and the Sangha. By the merit of practicing generosity and other perfections, may I attain Enlightement in order to benefit all beings.

Offerings

Mentally visualize seven or eight bowls of water. Or, actually fill up seven or eight bowls of water and offer them mentally. You can supplement the blessing by reciting Tara’s mantra, or, alternately, “Om Ah Hum”. For a more elaborate offering, you could add the meditation in our feature, “Water Bowl Offerings as an Antidote to Attachment”, where the bowls are visualized as the eight traditional sense offerings: water for drinking, water for washing, flowers for the eye senses, incense for the smell sense, butter lamps for illumination, perfume, food for the taste sense, and music for the sound sense. More here>>

Four Immeasurables 

May all beings have happiness and its causes,

May they never have suffering or its causes.

May they constantly dwell in joy transcending sorrow;

May they dwell in equal love for both near and far.

Seven Limbs

To You Venerable Arya Tara, with my body, speech and mind, I respectfully prostrate.

I offer flowers, incense, butter lamps, perfume, food, music and a vast collection of offerings, both actually set out and emanated through wisdom and imagination.

I declare all my non-virtuous acts since beginningless time.

I rejoice in the virtuous merit accumulated by Holy and ordinary beings.

I request You turn the wheel of Dharma.

I beseech You to remain until samsara ends. Please, with your boundless compassion, look upon all beings drowning in the ocean of suffering.

May whatever merit I have accumulated be transformed into the cause for Enlightenment so that I may help all sentient beings.

Mantra

Visualize Tara as described above — in front of you if you do not have initiation — and then focus mindfully on the spoken mantra, repeating it in a low voice, over and over. For a normal practice you might repeat 108 times. For a retreat, your goal is normally 100,000 total, in three months or so in a home retreat format (for example).

Om Tare Tuttare Ture Svaha

Pronounced

Ohm Tah-ray Tew-Tah-ray Tew-rey Svah-ha.

In Tibetan:

Om Tare Tuttare Ture Soha

Final Dedication

If you have a formal practice from a teacher there will be more steps. Otherwise, close off with the all-important final dedication:

I dedicate the merit of this practice to the cause for enlightenment, for the benefit of all beings.

21 Praises

Optionally, include the 21 Praises to Tara. Around the world, many people begin and end their day with Tara’s twenty-one praises. This practice has been credited with many benefits, including protection from harm, prosperity, and swift progress on the path of enlightenment.

It can be beneficial to chant this in the world’s oldest known language—Sanskrit. The nuances of this practice, the originating sounds, is similar to mantra practice. In Sanskrit:

Tankha depicted Mother Tara and the 21 Taras.

Om namah spukasam namah Taraye mi Tara

1 Namas Tare Ture vire

kshanair dyuti nibhekshane

trailokya nat ha vaktrabja

vikasat kesharobhave

 

2 Namah shata sharac chandra

sampurna patalanane

Tara sahasra nikara

prahasat kira noj jvale

 

3 Namah kanaka nilabja

pani padma vibhu shite

dana virya tapah shanti

titik sha dhyana gochare

 

4 Namas tat hagatosh nisha

vijayananta charini

ashesha paramita prapta

jina putra nishevite

 

5 Namas Tuttara Hum kara

puritasha dig antare

sapta loka kramakranti

asheshak arshanak shame

 

6 Namah shakranala Brahma

marud vishvesh varachite

bhuta vetala gand harva

gana yaksha puras krte

 

7 Namas trad iti phat kara

para yantra pramardani

praty alid ha pada nyase

shik hi jvalakulek shane

 

8 Namas Ture maha ghore

mara vira vinashani

bhrku ti krta vaktrabja

sarva shatrum nishudani

 

9 Namas tri ratna mudranka

hrdyanguli vibhushite

bhu shitashesha dik chakra

nikara sva Karakule

 

10 Namah pramudita topa

muku ta kshipta malini

hasat prahasat Tuttare

mara loka vashamkari

 

11 Namah samanta bhu pala

patalakarshana kshame

chalat bhrku ti hum kara

sarvapada vimoch ani

 

12 Namah shikhanda kandendu

muku tabha ranojjvale

Amitabha jata bhara

bhasvare kirana dhruve

 

13 Namah kalpanta hutabhug

jvala malan Tara sthite

alidha muditabandha

ripu chakra vinashani

 

14 Namah kara talaghata

charana hata bhu tale

bhrkuti krta Hum kara

sapta patala bhedini

 

15 Namah shive shubhe shante

shanta nirvana gochare

svaha pranava samyukte

maha papaka na shani

 

16 Namah pramudi tabandha

ripu gatra vabhedini

dashakshara pada nyashe

vidya Hum kara dipite

 

17 Namas Ture pada ghata

Hum karakara bijite

meru mandara kailasa

bhuvana traya chalini

 

18 Namah sura sarakara

harinika karast hite

Tara dvir ukta Phat kara

ashesha visha nashani

 

19 Namah sura ganadh yaksha

sura kimnara sevite

abandha mudita bhoga

kali duhs vapna nashani

 

20 Namah chandrarka sampurna

nayana dyuti bhas vare

hara dvir ukta Tuttare

vishama jvara nashani

 

21 Namas tri tattva vinyasa

shiva shakti saman vite

graha vetala yakshaugha

nashani pravare Ture

 

21 Praises to Tara in English

The praises do lose some of the “mystery” and intensity and sheer sound-power in English, but the intention and praise is maintained. Many people chant the praise in English:

1 Homage to you, Tara, the swift heroine,

Whose eyes are like an instant flash of lightning,

Whose water-born face arises from the blooming lotus

Of Avalokiteshvara, protector of the three worlds.

 

2 Homage to you, Tara, whose face is like

One hundred full autumn moons gathered together,

Blazing with the expanding light

Of a thousand stars assembled.

 

3 Homage to you, Tara, born from a golden-blue lotus,

Whose hands are beautifully adorned with lotus flowers,

You who are the embodiment of giving, joyous effort, asceticism,

Pacification, patience, concentration, and all objects of practice.

 

4 Homage to you, Tara, the crown pinnacle of those thus gone,

Whose deeds overcome infinite evils,

Who have attained transcendent perfections without exception,

And upon whom the sons of the Victorious Ones rely.

 

5 Homage to you, Tara, who with the letters TUTTARA and HUM

Fill the (realms of) desire, direction, and space,

Whose feet trample on the seven worlds,

And who are able to draw all beings to you.

 

6 Homage to you, Tara, venerated by Indra,

Agni, Brahma, Vayu, and Ishvara,

And praised by the assembly of spirits,

raised corpses,
Gandharvas, and all yakshas.

 

7 Homage to you, Tara, whose TRAT and PHAT

Destroy entirely the magical wheels of others.

With your right leg bent and left outstretched and pressing,

You burn intensely within a whirl of fire.

 

8 Homage to you, Tara, the great fearful one,

Whose letter TURE destroys the mighty demons completely,

Who with a wrathful expression on your water-born face

Slay all enemies without an exception.

 

9 Homage to you, Tara, whose fingers adorn your heart

With the gesture of the sublime precious three;

Adorned with a wheel striking all directions without exception

With the totality of your own rays of light.

 

10 Homage to you, Tara, whose radiant crown ornament,

Joyful and magnificent, extends a garland of light,

And who, by your laughter of TUTTARA,

Conquer the demons and all of the worlds.

 

11 Homage to you, Tara, who are able to invoke

The entire assembly of local protectors,

Whose wrathful expression fiercely shakes,

Rescuing the impoverished through the letter HUM.

 

12 Homage to you, Tara, whose crown is adorned

With the crescent moon, wearing ornaments exceedingly bright;

From your hair knot the buddha Amitabha

Radiates eternally with great beams of light.

 

13 Homage to you, Tara, who dwell within a blazing garland

That resembles the fire at the end of this world age;

Surrounded by joy, you sit with your right leg extended

And left withdrawn, completely destroying all the masses of enemies.

 

14 Homage to you, Tara, with hand on the ground by your side,

Pressing your heel and stamping your foot on the earth;

With a wrathful glance from your eyes you subdue

All seven levels through the syllable HUM.

 

15 Homage to you, Tara, O happy, virtuous, and peaceful one,

The very object of practice, passed beyond sorrow.

You are perfectly endowed with SOHA and OM,

Overcoming completely all the great evils.

 

16 Homage to you, Tara, surrounded by the joyous ones,

You completely subdue the bodies of all enemies;

Your speech is adorned with the ten syllables,

And you rescue all through the knowledge-letter HUM.

 

17 Homage to you, Tara, stamping your feet and proclaiming TURE.

Your seed-syllable itself in the aspect of HUM

Causes Meru, Mandhara, and the Vindhya mountains

And all the three worlds to tremble and shake.

 

18 Homage to you, Tara, who hold in your hand

The hare-marked moon like the celestial ocean.

By uttering TARA twice and the letter PHAT

You dispel all poisons without an exception.

 

19 Homage to you, Tara, upon whom the kings of the assembled gods,

The gods themselves, and all kinnaras rely;

Whose magnificent armor gives joy to all,

You who dispel all disputes and bad dreams.

 

20 Homage to you, Tara, whose two eyes – the sun and the moon –

Radiate an excellent, illuminating light;

By uttering HARA twice and TUTTARA,

You dispel all violent epidemic disease.

 

21 Homage to you, Tara, adorned by the three suchnesses,

Perfectly endowed with the power of serenity,

You who destroy the host of evil spirits, raised corpses, and yakshas,

O TURE, most excellent and sublime!

 

The post How a Home Retreat Helps Busy People Manage Time and Save Money; How to Do It, and Why it is Necessary appeared first on Buddha Weekly: Buddhist Practices, Mindfulness, Meditation.

Chittamani Tara (Cittamani)- the “Mind Jewel” Green Tara, an approachable and appealing Highest Yoga Anuttara practice – one of the main practices of many great Gelug teachers

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Originally written and published by Lee Kane of Buddha Weekly: Buddhist Practices, Mindfulness, Meditation. Copyright Buddha Weekly.

Green Tara Buddha is almost certainly one of the most popular Yidams in Vajrayana Buddhism. In Tibetan Buddhism especially, Green Tara is accessible to all, Mother of all the Buddhas, and virtually a “universal” symbol of Active Compassionate Wisdom. Green Tara, who is also a Savior Goddess, is as accessible to the prisoner in jail as to the most benevolent of monks — she is Universal and open to all. With her right leg outstretched, ready to leap to our aid, she is among the most approachable of Buddhist deities.

But many people don’t realize she has a “Highest Yoga Tantra” aspect called Chittamani Tara (translates as “Mind Jewel Tara”) — a profound “two stages” practice.

 

Green Tara (left) is similar to Chittamani Tara (right). In fact they are the same being, but differ in visualization and practice (with Chittamani Tara being a Highest Yoga Tantra practice). Green Tara normally has one lotus (day lotus normally) in her left hand, blooming over her shoulder, while Chittamani Tara is distinguished by TWO uptala (blue night lotus) flowers, one over each shoulder. Often, online, the two are confused, and the two-flower Chittamani Tara is labeled as Green Tara. (Which, of course, is fine by Tara, since Tara is Tara.) Chittamani Tara Thangka was bought from wonderful thangka artist Marianna Rydvald at Dakini Unlimited and is framed on the author’s shrine wall>> 

 

There is a saying in Tibet, “All men are Chenrezig, and all women are Tara.” This isn’t a light turn of phrase. The Oneness of phenomenon is expressed in this phrase, together with many other profound concepts.

During Chittamani Retreat teachings H.E. Zasep Rinpoche explained the concept of Tara teaching universally to all levels of student:

“Tara is everywhere. Tara is in the pure lands. Tara is here also. Why is Tara in the pure lands? Tara is in the pure lands to teach to the Bodhisattvas, the highly realized beings… Then, Tara comes down to us, many aspects of Tara — 21 Taras and so on — and there are other aspects of Tara, like Vajrayogini, Saraswati, Palden Lhamo, and so on and so on. Tara comes to us as deities, as Dharma protectors — so Tara is here, now.” [1]

Tara for all levels of practice

She also appeals to all needs and levels of practice. No initiation is needed to chant her mantra — even the most casual of admirers can benefit from her practice:

Om Tare Tuttare Ture Soha


Yet Tara also has a Highest Yoga Tantra aspect known as Chittamani Tara (sometimes spelled Cittamani, but pronounced ‘ch’.) Visually, aside from two blue uptala (night lotus) flowers in full bloom, she appears to be Green Tara. (Green Tara typically has one fully open uptala in left hand (also called blue night lotus) flower  — and, in some visualizations, one which is “about to open”. Cittamani Tara has two fully open blue uptala flowers. (Sometimes, as in Khadiravani Tara — Tara of the Khadira Forest — she also has two uptala flowers.) She is described as:

“Chittamani Tara, the transcendental deity of emerald colour, with her right hand in the gesture of supreme generosity, and her left, at her heart, in the gesture of bestowing refuge in the three jewels. Each hand holds the stem of an utpala flower. She is beautifully adorned with silks and precious ornaments, seated in the centre of an aura of light with right leg extended and left drawn in. In her heart a green TAM radiates light.”

 

 

Photo of a Chittamani Tara thangka by Marianna Rydvald. On Chittamani Tara’s crown is Amitabha Buddha, her “spiritual father” — she is part of the Compassion Lotus family of Amitabha. She is also green, associating her with Buddha Amoghisiddi, and “action.” Chittamani Tara is distinguished by two night lotus (Uptala) flowers over her shoulders. She still has her right leg outstretched, as with Green Tara, ready to leap to the aid of her followers. Chittamani Tara Thangka was bought from wonderful thangka artist Marianna Rydvald at Dakini Unlimited and is framed on the author’s shrine wall>> 

 

All Taras are one — even though some of the 21 Taras have multiple arms, attributes, gestures, and colours. Gelek Rimpoche, in his “Cittamani Tara Extensive Commentary” said:

The late Gelek Rinpoche of Jewel Heart often laughs during teachings.

“I want you to remember the two legs of the Vajrayana, the relative and the absolute. Whether white, green, yellow, red, dark blue or multicolored, all Taras are Tara, yet each different manifestation does have some particular responsibilities, some special thing. In absolute reality, however, they are all one Tara: the activities of the enlightened beings… In that way Tara is said to be the total activity of the enlightened beings. Their activities have become a being, and that being pops up as the physical form of Tara. In the same way Avalokitesvara is the compassion of all enlightened beings and Manjushri is their wisdom. ” [2]

Tara’s forms are endless. Where there is a need, there is her emanation. Gelek Rinpoche continues:

“To make a long story short, by about this time Tara manifested so many manifestations everywhere, particularly the Twenty-One Taras and the One hundred thousand Taras. The Twenty-One Tara manifestation is very meaningful. When Tara came out of Avalokitesvara’s heart as a helper, a handy-person to all the Buddhas, this handy-person then created another handy-person, who again created another handyperson. All these big manifestations came about at that moment, particularly the White Tara for longevity. Also Rigjema, used for power. Then there is Yangchenma, who is Saraswati in Sanskrit. She is special for literature and language. All these are manifestations of Tara. Even the wrathful protector, Palden Lhamo, is a manifestation of Tara. In that case she is not a yidam but a protector. Palden Lhamo also manifested at that time.”

 

Chittamani Tara, distinguished by her two blue uptala flowers.

 

 

Chittamani Tara Highest Tantra emanation

The well-known Lama H.H. Zong Rinpoche taught and transmitted Chittamani Tara. His Holiness was H.E. Zasep Rinpoche’s guru.

Chittamani Tara is a Highest Yoga Tantra practice (maha anu yoga) of Tara. This does not mean She is a “higher deity” — the Boss Tara. No, she is still Tara. Tara is always Tara. The Enlightened Mind has no limitations in terms of form. Here, with Chittamani Tara, the form is similar to regular Green Tara — the main difference is only in the practice. There are 21 Taras, and 108 Taras for a reason — there are that many ways to practice, and more. There are even other Higher Tantric forms of Tara, including Vajrayogini.

Yet, Chittamani Tara is the “Highest Yoga” Tara from the point of view of Tantric practice as Green Tara. (Not to be confused with Cintamani Tara “Wish-fulfilling” golden Tara.)

Gelek Rimpoche quotes the root text: ” In the root text Tara herself says,

‘According to your wish I will explain how to practice the Tara tantra in the system of maha anu yoga tantra’. Although normally Tara belongs to kriya tantra, this tantra is made into maha anu yoga by Tara herself. And of course, in this particular case, there are many continuing activities through teachings, initiations, and oral transmissions.” [2] Here, Tara was speaking to the great Gelugpa Yogi Takpuwa Dorje Chang.

 

Maha Anu Yoga Tantra

Chakrasamvara Heruka and Vajrayogini are also Highest Yoga Tantra practices. Vajrayogini is an emanation of Tara.

All schools of Tantric Buddhism have forms of higher yogic practices. In the newer schools (such as Gelug) the highest tantras are Annuttaratantra (or Maha Anu Yoga) — which is associated also with Mahamudra. Highest Yoga Deity Practices in Gelugpa include:

  • Guhyasamaja
  • Yamantaka
  • Hevajra Tantra
  • Chakrasamvara Tantra (Wheel of Great Bliss)
  • Vajrayogini (part of the Chakrasamvara Tantra)
  • Kalachakra Tantra (Wheel of Time)
  • Chittamani Tara

What is Highest Yoga Tantra? Maha Anu Yoga includes both development and completion practices, and are a “full path” to enlightenment, meant for senior practitioners — and only given by permission and empowerment. Translated Annuttarayoga means “Unexcelled Union Continuity.” These practices include subtle body yogas, with a much more involved practice aiming at complete personal transformation and realizations. They also carry a heavier commitment. It is assumed that anyone taking on Highest Yoga Tantric practices is very experienced and focused on serious progress on the path to realizations.

 

Source of the Chittamani teaching

 

Pabongkha Rinpoche’s famous and authoritative commentary on Chittamani Tara is the main text referred by teachers. To read requires Empowerment from a teacher of lineage. It is available, translated by David Gonzalez, from Dechen Ling Press>>

Tara Herself gave the practice of Chittamani Tara to Mahasiddha Takpuwa Dorje Chang. The practice is the best known of the rarely taught “13 initiations from the Clear Vision of Gelugpa Yogi Takpuwa Dorje Chang” in the 19th century. Is this the same Tara we know and love? Yes, she’s still Green Tara, albeit a Tara who gifted us with a complete Highest Yoga Tantra practice cycle.

 

Chittamani Tara is a main practice of many of history’s great Gelug teachers, including Pabongkha Rinpoche (who wrote the most authoritative and widely-respected commentary: see inset photo), H.H. Trijang Rinpoche (tutor of the current Dalai Lama), and H.H. Zong Rinpoche. Today, relatively few Lamas transmit the precious empowerments and teachings.

For serious practitioners, who adore Green Tara, Chittamani Tara is a much sought-after teaching and practice — although the practice commitment is at a higher level in terms of time and sincerity. As a Highest Yoga Tantra practice, it includes all stages of practice: Development and Completion. It includes a unique and profound “body mandala.”

It is not acceptable to practice Chittamani Tara practice, despite her otherwise famous accessibility to all, without permission, teaching and empowerment of a qualified Guru of lineage. This is because the practices should not be attempted by those who have not received teachings.

For those not yet ready for Higher Yogic practices, Green Tara is ready in many other forms — especially 21 Taras. Chanting the 21 Praise of Tara daily is for everyone — and helps bring Her energy and blessings into your life.

 

NOTE: H.E. Zasep Tulku Rinpoche, author of Tara in the Palm of Your Hand, will offer Chittamani Tara Empowerment to qualified students (students should be currently practicing at least a Kriya Tantra deity) on Tuesday March 27, 2018 at Gaden Choling Toronto 7pm-9pm.

 

 

NOTES

[1] Cittamani Tara 2011, Nelson Gaden for the West retreat with H.E. Zasep Tulku Rinpoche

[2] Cittamani Tara Extensive Commentary, Gelek Rimpoche of Jewel Heart

The post Chittamani Tara (Cittamani)- the “Mind Jewel” Green Tara, an approachable and appealing Highest Yoga Anuttara practice – one of the main practices of many great Gelug teachers appeared first on Buddha Weekly: Buddhist Practices, Mindfulness, Meditation.

The Lightning Path of Buddhism: The Power of Yidams

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Originally written and published by Lee Kane of Buddha Weekly: Buddhist Practices, Mindfulness, Meditation. Copyright Buddha Weekly.

Guest Contributor: Bhagat Bhandari
Note: This is a personal perspective of the author.

What is the purpose of Vajrayana practice? Purifying one’s impure perception of all appearances and experiences.” —— His Eminence Jamgon Kongtrul Rinpoche the Third

Yidam practice is a teacher-guided method on the vajra “lightning path” to enlightenment, Vajrayana. In this important path, meditating and honouring your own personal Yidam allows for fast comprehension of the nature of reality — and deeper insight into Dharma. Yidam, literally means “heart bond deity” which points to the close relationship we should experience.

Nevertheless, despite the highly personalized and intense nature of Yidam practice, guidance of a realized Guru or teacher important. It is also a major commitment to a path that achieves goals quickly, but requires focus, imagination, wisdom and compassion. Yidam practice is all about helping us see reality as it truly is. By visualizing ourselves as perfect Yidams, we start to understand the illusory nature of “conventional” perceptions. And, we also reinforce our understanding that we, ourselves, have Buddha nature within.

“When you do these practices, this “I” —– ordinary man or woman ego —– is already gone.” —– H.E. Zasep TULKU Rinpoche

Green Tara meditation tankha

Green Tara is a fully realized female Buddha, and a Yidam to many practitioners. She is the active aspect of compassion, compassion in active, but as an Enlightened Being she is also understood to have all of the qualities of all Buddhas.

 

Personal Yidam Practice

It may seem contradictory, but Yidam practice, where we visualize ourselves as an enlightened deity, is designed to help us overcome our sense of “ordinariness” and to demonstrate, in a sense, the emptiness of our perceptions.

Zasep Tulku Rinpoche described Yidam practice — in an interview in Buddha Weekly — in context with “emptiness”:

“…Every time you do any of these practices, first you meditate on emptiness. You start with the Sanskrit mantra, Om Svabhava Shuddo and so on, “every thing becomes voidness.” Then you visualize your consciousness arising as a seed syllable, then the deity. So, when you do these practices, this “I” — ordinary man or woman ego — is already gone. You transform the I, or ego, by meditating on emptiness. When there is no self, who is there to be angry? Who is there to be terrified?”

 

Although any meditational deity is helpful in focusing the mind on healing the body, Black Manjushri is effective, according to students and teachers, for aggressive diseases such as Cancer.

 

A Yidam is an fully enlightened deity and often becomes the central focus of personal practice, once adopted. Since all enlightened beings have the same realizations, focus on a single Yidam—suited to the student—is beneficial, but not necessary.

A teacher might help a student choose a Yidam particularly appropriate to their current stage of practice, or to focus on a particular obstacle the student is facing. Just as every person is unique, Yidams are uniquely suited to personalized practice. The unique nature of each Yidam relates more to what a student needs in his or her practice, than to a personal preference.

 

Beautiful Sarasvati, the enlightened deity representing inspirational wisdom, a much loved Buddhist deity who is an inspiration for writers, creatives, poets, performing artists and artists.

 

If Tara, for example, is a person’s Yidam, it is important to understand that She is a Buddha with omniscient mind and all the qualities of a Buddha. At the same time, we might choose Tara because of Her active nature. Green Tara represents the active method of pursuing wisdom, compassion and enlightenment. Her practices help people who require an active method. Yet, we can turn to Tara for healing in times of sickness, or to purify karma, if She is our deity—without need to seek out Medicine Buddha practice for healing or Vajrasattva Practice for purification of negative karma.

Vajrakilaya is a popular Yidam

Vajrakilaya is the fierce aspect of Vajrasattva, and is treasured for very powerful karma purification practices. Here, Vajrakilaya is shown with consort.

What is a Yidam?

In the broadest, loosest sense a Yidam is a meditational deity. The symbolic representations of the Yidam—conveyed with attributes such as poses, mudras (hand gestures) and symbolic items—help the mind focus on the needed deity.

The deity can be understood different ways. A buddha has three main bodies (Trikaya), known as Dharmakaya, the truth body — beyond existence and non-existence — the Samboghakaya, or body of Enjoyment, and Nirmanakaya or, the form body. The “body” means a collection of qualities that help us to understand. The Dharamakaya — described in my simplistic way — could be thought of as the enlightened mind, the Buddha that has eliminated all defilements and is beyond our concept of existence.

 

Fierce deities, such as mighty Hayagriva’s ferocious aspect, are are often misunderstood by Westerners as demonic in appearance. The fierce appearance represents skillful means, a ferocious, active aspect of the Yidam. Hayagriva (Tamdrin) is a fierce emanation of Avalokiteshvara, the compassionate Buddha. Here he is in Yab Yum with Vajrayogini (Vajra Varahi) representing the union of compassion with wisdom.

 

The Nirmanakaya is a skillful means by which the Buddha can communicate with unenlightened sentient beings. Since we cannot, at this time, know the mind of the Dharmakaya, we rely initially on the Nirmanakaya. Personal Yidams benefit us by presenting Nirmanakaya’s that can benefit us now, at our current stage of practice.

Yidams allow people to overcome obstacles, obscurations and defilements. For example, a person who lacks compassion, may follow a Yidam known for compassion. A person, in advanced practice, may follow a fiercer version of the Yidam. It is best to allow your teacher to guide you on a choice of Yidam, even though some people are automatically drawn to specific Yidams naturally.

 

White Mahakala Buddha

The “form body” or Nirmanakaya of the fierce deity White Mahakala represents the nature of his compassionate action. Each of his six hands hold symbolic implements, such as a skullcap of jewels, and he tramples on two elephants, symbolic of overcoming simple material prosperity, and other concepts.

Form Bodies of a Yidam

A Yidam may project a very specific quality. For example, Ekajati may be your Yidam because She projects the quality of having a singleminded focus on Dharma above all else. Ekajati is the protector of secret mantras and “as the mother of the mothers of all the Buddhas,” represents ultimate unity.

Others, might be drawn to Vajrakilaya as your Yidam because of His fierce ability to quash negative karma. Since practice in most Yidams requires initiation or empowerment it is best to work with your teacher to determine your best Yidam.

 

Holy Vajrayogini is a beloved Yidam of Highest Yoga Tantra, perfectly suited to degenerate times.

 

Key to understanding Yidam practice is an understanding that while we speak of many Buddhas and Enlightened Beings, the qualities of all of these deities are the same. Any Enlightened Being has eliminated defilements, including ignorance, anger, attachment and karmic imprints that keep us trapped in Samsara. Yidams, for want of a not-perfect analogy, are like a Neurosurgeon versus a general practitioner doctor—the “specialists among Enlightened Beings. A Neurosurgeon is a fully trained doctor, but with specialty skills, someone you call upon if you need that expertise, but who can also just as readily treat the flu.

Yidam Practices

The Yidam is a teacher-guided practice. By focusing on what you might need at this stage of practice, Yidam practice makes the path “lightning” or fast. Practice would likely involve elaborate visualizations, mantra recitation, meditation practices, Sadhanas and Pujas that are taught by a teacher. The meditation images, often quite elaborate, help the mind understand and work with the energy of the deity. As the mind is trained, the visualizations become more complex. This isn’t worship, in the classic sense of “church worship” even though, as part of the practice, there’s an element of praise.

Ekajati Yidam

Ekajati is a high tantric fierce deity. Her single-minded focus on the Dharma is a very powerful concept.

Wrathful Yidams

Yidam’s can be wrathful, as well as peaceful, a concept often misunderstood by non-practitioners as idolization of demonic images. Often depicted wearing garlands of human skulls, or stepping on humans, elephants or other deities, of holding a skullcap of blood, or wearing a human skin, these images are highly symbolic and meaningful. Wrathful practice absolutely requires guru guidance, and is appropriate for practitioners who need active energy in their lives. There is nothing negative about these practices, but the symbolism is intense.

It’s also to keep a sense of focus on meditation in mind. Practitioners are taught to visualize deity absorbing into themselves, representing the realization of Buddha Nature within all of us. Ultimately, highly detailed visualizations dissolve into emptiness, the nature of mind.

Visualization and focus is a crucial requirement in many Buddhist practices because it relates so heavily to keeping the mind under control. Visualization is not dream-making or illusion creation, but rather a mind discipline and practice.

 

Yamantaka practice is a Highest Yoga Tantra practice. Yamantaka practice is said to help resolve issues with anger and other afflictive emotions. Yamantaka is one of the primary Yidams in the Gelug school.

 

Specialized Yidams

Some Yidams are recommended by teachers with the purpose of encouraging people to overcome specific obstacles or issues. The practice of Yidam Ushnisha-Vijaya may be valuable to someone who has such karma as to likely lead to a short life, as she is the deity of long life in one aspect. White Mahakala, a wrathful manifestation of Avaolokitesvara, the Buddha of Compassion, is thought of in simple terms as a “wealth” deity, and might be drawn upon by those in need. After all, without resources, it is not possible to help other sentient beings.

Focus is not enough for Yidam practice. Even though we can create visualizations and we have empowerment from a teacher, we also need “divine pride”—an understanding of the ultimate nature of the Yidam and a trust in the Yidam. To think of the Yidam as just a meditation focus is not correct practice. At the same time, we understand the ultimate nature of the Yidam is empty.

The post The Lightning Path of Buddhism: The Power of Yidams appeared first on Buddha Weekly: Buddhist Practices, Mindfulness, Meditation.

Swift Healing with White Tara: the Rapid Path to Long Life, Merit, Wisdom, and Health

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Originally written and published by Lee Kane of Buddha Weekly: Buddhist Practices, Mindfulness, Meditation. Copyright Buddha Weekly.

When I need help in a hurry, Tara is the “swift one”—the One I call on first. If I’m in trouble, Green Tara. If I’m sick, White Tara. So far, end of life isn’t top of mind, but if I was concerned about how long I might live to practice dharma, I’d also think of Sita Tara (White Tara).

“White Tara is particularly associated with healing, protecting and stabilizing your life-force.” Gelek Rimpoche

 

White Tara is as much the “swift heroine” as Green Tara—since they’re both aspects of Tara, who is known as the “swift savior.” Although I practice many types of self-healing—and also healing for others, now that my parents and friends are aging—I’ve found Sita Tara is the fastest to bring “first aid” as well as the most effective for long-term health. I do, personally, work with several effective healing Buddhist practices and deities—including the most wonderful Medicine Buddha Bhaisajyagururaja—but, if I’m in pain, in need of quick help, or feel my very life is threatened by illness, White Tara is my main practice. Why? Because, simply Tara’s help is immediate, and nearly miraculous in results. (For a very short White Tara practice that does not require empowerment see “Simple White Tara Practice” section at the end of this feature).

 

White Tara is particularly effective in Mahayana Buddhism for long life and healing practice.

White Tara is particularly effective in Mahayana Buddhism for long life and healing practice.Visually, She is notable for Her seven eyes—four on the palms of Her hands and soles of Her feet, one in Her wisdom eye location, and Her two regular eyes. She is a Female Buddha—an aspect of Arya Tara.

 

Daily, I practice both Medicine Buddha and Tara—both simple practices involving offerings, affirmations and mantras. Regularly, since I have initiation and instruction from my teacher, I also fulfill my commitments for their sadhanas and try to keep my Bodhisattva vows.

I find both White Tara and Medicine Buddha practices are effective, both generate merit to help overcome negativities and bad karmic potentials, both heal, both maintain health. However, if I feel the matter is urgent, White Tara’s mantra’s is on my lips automatically, especially for my aging parents. It’s not for nothing she’s called the “swift one.” She embodies the activity of compassion and wisdom. (For information on Medicine Buddha, please see our story “The First Doctor: Medicine Buddha Bhaisajyaguru—Empowering You to Heal.”)

In Tibet, there’s a saying, “For protection, call on your protector if you have time—but call on Tara if you have no time.” (I’m paraphrasing.)

A prayer from the fifth Dalai Lama puts it this way: “Merely by remembering Her feet one is protected.”

 

Sita Tara or White Tara visualization. Tara is white, with one face, two hands, holds uptala flowers and sits on a lotus throne and moon disc.

Sita Tara or White Tara visualization. Tara is white, with one face, two hands, holds uptala flowers and sits on a lotus throne and moon disc.

 

Is White Tara the Same as Tara?

“The main characteristic of Arya Tara— Noble Tara— is that she is a Buddha who in earlier times promised to always be born in the pure form of a female body in order to help living beings reach enlightenment. There are many outer and inner impediments that practitioners encounter, so Arya Tara manifests in order to eliminate hindrances and obstacles one runs in to while on the path to liberation from suffering.”

—Venerable Chöje Lama Phuntsok

 

Venerable Choje Lama Phuntsok

Venerable Choje Lama Phuntsok

 

White Tara is one of the main 21 manifestations of Arya Tara—which means, yes, She is Tara. In Venerable Choje Lama Phuntsok’s words: [White] “Tara protects disciples from one of the main outer hindrances, which is death – she helps practitioners live a long life.”

There’s an old unattributed Buddhist saying—which is my way of demonstrating why White Tara is for healing practice:

“Good Health is the simply the slowest way for a human to die.”— Unknown

Explaining from the point of view of the Kagyu lineage, Venerable Lama Phuntsok said: ” …White Arya Tara, from among the 21 Taras, frees practitioners from untimely death. It is truly possible to extend the span of one’s life by practicing White Tara and this will be very beneficial for one’s Dharma practice.”

How Does Tara Heal?

Again, drawing on the teachings of Venerable Lama Phuntsok, White Tara overcomes the impediment to long life and long Dharma practice: “All problems—sufferings, sicknesses, and diseases arise from thoughts that are based upon attachment, aversion, and ignorance as to the way things really are. It is said again and again that the worst obstacle is the third—concepts and thoughts. We continually think that we want to be happy and be free from suffering; we therefore never stop wanting more and more and as a result increase our attachment and aversion.”

Buddhism teaches that “we are the creators of our own suffering,” said Venerable Zasep Tulku Rinpoche at a recent Lojong Seven-Point Mind Training retreat at Gaden Choling Toronto. “Everything depends on mind.”

 

His Eminence Zasep Tulku Rinpoche giving teachings on Medicine Guru to a large audience.

His Eminence Zasep Tulku Rinpoche giving teachings on Medicine Guru to a large audience. Rinpoche also teaches Tara practice for healing. He is spiritual head of many Gelugpa centres in Canada, the United States and Australia.

 

From this point of view, all of our problems, including health issues, arise from our mind and concepts. Tara helps us to overcome the obstacles of mind and body. At a relative level, Tara rescues from disease, illness and apparently “external” health factors. At an ultimate level, Tara protects our mind, preventing the rising of attachments, aversion and ignorance.

Famously, Tara protects from the eight fears—fear of fire, lions elephants, snakes, imprisonment, floods, demons, robbers—but these eight fears are also “metaphors” for the cause of our obstacles leading to suffering. The fifth great Dalai Lama wrote a magnificent praise for Green Tara where he illustrated the metaphors of the eight great internal fears: anger (fire), pride (lions), ignorance (elephants), snakes (envy), imprisonment (avarice), floods (attachment), demons (doubt) and robbers (wrong views.)

 

White Tara is an aspect of Tara, a fully Enlightened Buddha. She helps us recover from or prevent illness and helps bring long, healthy life for you or someone you care about.

White Tara is an aspect of Tara, a fully Enlightened Buddha. She helps us recover from or prevent illness and helps bring long, healthy life for you or someone you care about.

 

Practicing White Tara

Sita Tara rescues all, and requires no special permissions or initiations to practice at a basic level. Advanced practices, some sadhanas and advanced healing certainly require a teacher’s guidance and permission, but the meditations and practices I’m discussing here are for anyone.

Meditating on Sita Tara is a good place to start. If you have time, take a half hour and meditate along with Gelek Rimpoche of Jewel Heart—a well-known and highly realized teacher of the Gelugpa tradition.

Gelek Rimpoche of Jewel Heart “White Tara Guided Meditation”:

 

Mantra and Meditation

Mantra is very effective for protection and healing both. Simply repeating the mantra with focus is enough to bring healing. Visualizing Tara’s blessings entering into your body as purifying light, purging illness and pushing out negativities as black smoke or sludge, is even more affirming, strengthening the blessing.

 

White Tara's mantra in sanskrit script.

White Tara’s mantra in sanskrit script.

 

According to the FPMT Education Department, “This meditation can be done on behalf of oneself or others. It is frequently done to remove the obstacles to our gurus’ long lives and health. If one has experienced many health problems, accidents, depression, or a loss of “lust for life,” the practice of White Tara can be especially powerful.”

Tara Mantra

Tara’s mantra, chanted by millions daily around the world connects with Tara, including the White aspect—since all Tara’s are ultimately one:

Om Tare Tuttare Ture Svaha

Pronounced Aum Tah-ray Tew-tah-ray Tew-ray Svah-ha. Svaha is sometimes pronounced Soha in Tibetan traditions.

The root Tara mantra (above) is as effective as the more specialized White Tara mantra (see White Tara Mantra below)—which adds more specific requests and intentions.

 

In more advanced mantra practice, and in sadhanas authorized by teachers, Tara's ten syllable mantra may be visualized surrounding the seed syllable Tam (shown in the centre). Surrounding the Tam, are the Tibetan syllables beginning at the top (Om) then left clockwise.

Tara’s ten syllable mantra may be visualized surrounding the seed syllable Tam (shown in the centre). Surrounding the Tam, are the Tibetan syllables beginning at the top (Om) then left clockwise.

 

Mantras were given by the Buddhas via Sutra or transmission of lineage, and carry great cumulative, power. Mantra literally can translate as “mind protection.” Since mind affects health, a Sanskrit mantra dedicated specifically to healing is very effective.

The meaning of the mantra is explained numerous ways by many great teachers, all of which are complimentary and correct. Lama Zopa Rinpoche taught [2]:

  • “TARE shows that Mother Tara liberates living beings from samsara”
  • “TUTTARE liberates you from the eight fears related to the external dangers from fire, water, air, earth and also from such things as thieves and dangerous animals. However the main dangers come from ignorance, attachment, anger, pride, jealousy, miserliness, doubt and wrong views.”
  • “TURE liberates you from disease”—so Green Tara is equally the Healer as White.

 

The 21 forms of Tara include White Tara and Green Tara, among the most beloved deities in Tibetan Buddhism.

The 21 forms of Tara include White Tara and Green Tara, among the most beloved deities in Tibetan Buddhism.

 

One reason Tara’s mantra is especially meaningful is that it contains within it the entire teachings on the Four Noble Truths. See our previous stories on Tara in Buddha Weekly for more on this:

Here is one of the most beautiful sung versions of Tara’s mantra by the Internationally famous Ani Choying Dolma at the Rigpa Center Berlin:

 

 

Lung or Empowerment

Although Tara mantras can be practiced by anyone—they are more effective when transmitted by a teacher. If you are in need of healing, it would be ideal to seek out a qualified lineage teacher and ask for either lung or initiation. Lung is, broadly speaking, transmission of the mantra itself (or permission to use the mantra), whereas initiation (also known as empowerment) can involve complete deity practice and commitments.

 

Lama Zopa Rinpoche is a highly realized teacher and spiritual head of FPMT.

Lama Zopa Rinpoche is a highly realized teacher and spiritual head of FPMT.

 

According to the highly realized teacher Lama Zopa Rinpoche and the FPMT, “empowerment of Tara is needed to practice [Tara’s] sadhana in full. However, one can do this practice without such an empowerment as long as one does not generate oneself as the deity. If one does not have the empowerment, one can do the self-generation practice at the crown of one’s head.” Basically, visualize Tara and meditate on her, and receive blessings from her, but do not absorb or merge with Tara—a more advance practice.

With or without empowerment, all mantras carry the blessings of the deity—connecting us with our inner Buddha or Tara (Buddhanature). Mantas are quite powerful in meditation and active healing. If empowerment or lung is impossible, the mantras are less powerful, but still effective. I chanted Tara’s mantra for eight years before a teacher came into my life to guide me and empower my practice of Tara. I believe, in some ways, chanting the mantra for those years created the conditions for me to find my teacher.

 

White Tara visualized here with a white TAM seed syllable at her heart. TAM is the seed syllable of all Taras, who are all Tara. Typically Green Tara is visualized as a green Tam, and White Tara as a white syllable. The seed syllable contains the essence not only of the mantra, but also Tara Herself.

White Tara visualized here with a white TAM seed syllable at her heart. TAM is the seed syllable of all Taras, who are all Tara. Typically Green Tara is visualized as a green Tam, and White Tara as a white syllable. The seed syllable contains the essence not only of the mantra, but also Tara Herself.

 

Anyone can chant Tara’s mantra. The visualizations and certain other practices are different if you receive teachings from a qualified teacher. In Tibet, some of the first words children learn to speak are mantras, particularly “Om Mani Padme Hum” and “Om Tare Tuttare Ture Svaha.”

White Tara Mantra

White Tara mantra is Tara’s root mantra, but energized with additional intentions and “words of power.” After Om Tare Tuttare Ture—and before the final Svaha—the mantra adds “Mama Ayuh Punya Jnana Pushtim Kuru Svaha, thus becoming:

Om Tare Tuttare Ture Mama Ayuh Punya Jnana Pushtim Kuru Svaha

Pronounced: oṃ tā re tu ttā re tu re ma ma ā yuḥ pu ṇya jñā na pu ṣṭiṃ ku ru svā hā

 

White Tara's mantra in Tibetan Script. Above is an image of the mantra in Sanskrit.

White Tara’s mantra in Tibetan Script. Above is an image of the mantra in Sanskrit.

 

In Tibetan pronunciation this might sound like:

Om Tare Tuttare Ture Mama Ayur Puney Gyana Puntin Kuru Soha

Thee extra words do have multiple meanings, but are generally translated as:

  • Mama — “mine” or “I would like to possess these qualities”
  • Ayuh —”long life” — for which White Tara is famous
  • Punya ­— “merit” — to live ethically
  • Jnana — “wisdom”
  • Pushtim — “increase”

 

The Tam syllable, seed syllable of Tara, is most often visualized at Her heart, glowing and emanating healing green light. TAM normally sits on a lotus.

The Tam syllable, seed syllable of Tara, is most often visualized at Her heart, glowing and emanating healing light. TAM normally sits on a lotus. Here the TAM is green, which can represent any Tara. Often White Tara practice visualizes the Tam as white.

 

When added to the root Tara Mantra, the mantra is basically drawing on Tara’s power to increase my long life, merit and wisdom and blessings.

For main healing practice, normally the mantra is recited with visualizations of Tara, however singing or chanting is a very beautiful and effective way to receive the blessings.

Here’s one of the most beautiful “chanted” versions.

 

 

Versatility of the White Tara Mantra

Healing and helping others is something we all should all wish to accomplish. Aside from the selfish goal of increasing our own merit and good karma, we engage our compassion as humans and Buddhists when we think of others.

The White Tara mantra can be modified from a “personal” affirmation to one targeted at someone else. “Mama” in the mantra means “mine”, or “I” or “me” meant for self healing. Simply replacing “Mama” with the name of another person sends Tara’s healing power and blessings to someone else.

For instance, if we wanted to practice White Tara for the long life of my teacher or parents, we would substitute Mama:

Om Tare Tuttare Ture [person’s name] Ayuh Punya Jnana Pushtim Kuru Svaha

Wishing my teacher long life would become

Om Tare Tuttare Ture Zasep Rinpoche Ayuh Punya Jnana Pushtim Kuru Svaha

Wishing the Dalai Lama long life would become

Om Tare Tuttare Ture Tenzin Gyatso Ayuh Punya Jnana Pushtim Kuru Svaha

There are also forms of White Tara’s mantra for subduing or pacifying, with somewhat different wording, meant for subjugating fevers, viruses, evil spirits and so on, but those are more advanced practices that should be guided by a teacher. Fevers, evil spirits and viruses are equally subdued by the main White Tara mantra, or even the root mantra of Om Tare Tuttare Ture Svaha.

 

Buddha-Weekly-White Tara with Roses-Buddhism

 

More Advanced White Tara Healing

Tibetan medicine often makes use of “mantra-blessed water or medicines.” At a basic level, after performing a twenty or thirty minute mantra recitation-meditation, preferably visualizing Tara, blow on your medicine or a glass of water and visualize the mantra’s “power of Tara’s speech” as light coming from your mouth and being absorbed. Then, consume the medicine.

In more intense practices, or when the medicine is for someone else, you can place a week’s supply of medicine on a table or shrine dedicated to Tara with Her Image, some water bowl offerings, perhaps Her mantra written out, and other meaningful objects. Chant the mantra for a week, then use/dispense the blessed medicine.

Finally, mantra’s fullest ripening comes from full performance of a sadhana. These are passed down through the centuries by direct transmission of teacher to teacher, right back to the Buddha or Enlightened Being. These normally require a teacher’s transmission, lung or empowerment. Some sadhanas, such as White Tara’s sadhana written by the fifth Great Dalai Lama can be performed by anyone, provided the uninitiated do not generate themselves as the deity. In other words, substitute simple visualization for generation of oneself as Tara.

 

Visualizing White Tara. Important symbolic characterstics include white skin, the appearance of a beautiful young woman seated on a splendid Lotus throne and moon disc. White Tara has seven eyes, two eyes on her face, plus wisdom eye on her forehead, and eyes on each hand and foot.

Visualizing White Tara. Important symbolic characterstics include white skin, the appearance of a beautiful young woman seated on a splendid Lotus throne and moon disc. White Tara has seven eyes, two eyes on Her face, plus wisdom eye on Her forehead, and eyes on each hand and foot.

 

White Tara’s Visualization

Visualizing Tara is an important part of mantra recitation when possible. Although the mantra can be recited while walking, cooking, etc, when engaging in a highly focused healing practice, sitting with eyes closed (or half closed) in meditation is best.

“Visualization isn’t the best translation for what we do,” explained Venerable Jigme in her talk during a White Tara Retreat (see video below). “We’re actually working with our imagination. Visualization implies that we’re working with a visual image, and then using our eyes. So, we’re working with our imagination… not only are we working with imagined sights, but we’re working with imagined touch and smells and sounds, physical sensations and feelings.”

“We use our imaginations in a very practical manner to develop the potential we all have to transform ourselves,” Venerable Jigme continued. “So, it’s quite an important piece of our practice! It’s a very creative process.”

 

White Tara has Her own mantra, Oṃ Tāre Tuttāre Ture Mama Ayuḥ Punya Jñānā Puṣtiṃ Kuru Svāhā, known to be actively beneficial in the practices of Long Life and Health.

White Tara has Her own mantra, Oṃ Tāre Tuttāre Ture Mama Ayuḥ Punya Jñānā Puṣtiṃ Kuru Svāhā, known to be actively beneficial in the practices of Long Life and Health. This tangkha is correctly visualized. Amitayas, the long life aspect of the Buddha Amitabha, sits as an ornament over her head.

 

Tara’s Image

When you have a teacher’s guidance—the visualization would be as he or she instructs. There are generation practices associated with some initiations, but none of that should be contemplated without a teacher.

For someone without a teacher’s guidance, a basic visualization of Tara in front of you—generally involving healing white light flowing from Tara into you or the person being healed—is simplest. Sometimes you visualize Tara on top of your head, arising from your crown chakra sitting on a lotus throne with 1000 petals.

You can make the visualization simple or complex. More complex and detailed visualizations engage the mind to a higher level, and tend to be more effective for that reason. Visualize what you can of the following details.

White Tara is shining white, the nature of light, a glowing beacon of healing, vitality and perfection. We wouldn’t think of Tara as flesh and bone, but as glorious, spectacular, awe-inspiring (and at the same time) soothing light. Sometimes, what is meant by “body of light” is “uncontaminated body.”

 

White Tara "body" is visualized as being the nature light.

White Tara “body” is visualized as being the nature light.

 

In the same way Tara is visualized uncontaminated and spectacular, we should see Her arrayed in gorgeous silks and shining jewels like stars. Tara, Her name, literally translates as “star.” The beautiful ornaments are not meant to show attachment, but are symbolic of Her transcendence. On the crown of Her head is a crown of five sides representing the five Dhyani Buddhas and on top of Her hair knot is Amitayas Buddha, the Buddha of Long Life. Amitayus is the Long Life emanation of Amitabha. With other Taras we visualize Amitabha as her hair ornament. Amitabha and Amitayus are the same Buddha, different manifestations (similar to Green and White Tara). Amitayas and Amitabha are both red in colour.

We visualize Tara sitting on a thousand-petal white lotus. She is sitting in a position of meditative equipoise in the vajra (full lotus) position. The glorious lotus signifies renunciation, the spontaneous wish to be free from samsara, or cyclic existence. From Geshe Wangdu’s White Tara Commentary: ” So the manner in which the lotus signifies renunciation is that, even though the lotus itself was born out of a pond, what we call a swamp, or a muddy pond, even though it grows out of that, when it blooms on top of the water, there’s not even a bit of mud on its’ petals, and it is free of the mud itself. That is how it resembles renunciation.”

 

Healing practice with White Tara is enhanced when you visualize as many details of Tara's appearance as possible.

Healing practice with White Tara is enhanced when you visualize as many details of Tara’s appearance as possible.

 

The Lotus and Moon Disc

On the lotus is a moon-disc, representing all-important bodhicitta, and the wish to achieve enlightenment. The deity sits on both a lotus and moon-disc, indicating Tara has achieved enlightenment through renunciation and bodhicitta.

Beautiful Tara Herself has one face, two arms, but—importantly—seven eyes. An eye appears on each of Her hand palms, Her feet and three on Her face (two “regular” eyes and the wisdom eye on the forehead chakra). The eyes represent how the Mother of the Buddhas sees all our suffering.

 

White Tara has seven eyes.

White Tara has seven eyes.

 

Seven Eyes of White Tara

Very strikingly, the position of the seven eyes create the shape of the sankrit letter TAM which is Tara’s mantra when you connect the eyes with lines), according to Visible Mantra[3]. Also, they symbolize the special relationship between the five “extra” eyes of White Tara and the five Dhyani Buddhas: Akshobya, Amitabha, Amoghisiddhi, Vairochana and Ratnasambhava.

Om Ah Hung in Tibetan script. We visualize these glowing syllables radiating from the crown (Om), Throat (Ah), and Heart (Hum) in white, red and blue.

Om Ah Hung in Tibetan script. We visualize these glowing syllables radiating from the crown (Om), Throat (Ah), and Heart (Hum) in white, red and blue.

The right hand of Tara is in the “mudra” (hand gesture representing) Supreme Generosity—the mudra that signifies Tara is ready and willing to grant us the state of Enlightenment.

The left hand of Tara holds a white lotus flower or uptala. Uptala is really a different flower from the lotus, but most people are content with visualizing a lotus. The uptala stems out in three branches, each with a different flower, one in full bloom, one about to open, one just a bud. These represent the Buddhas of the three times: past, present and future.

In advanced visualizations, we’d see a white syllable TAM—Tara’s seed syllable mantra. If you don’t know what that is, it’s best to wait for a teacher. The Tam is normally at her heart. Often, visualizations would—as with other Buddhas—visualize shining seed syllables OM, AH and HUM at her crown, throat and heart respectively. These represent the Holy body (OM), speech (AH) and mind (HUM) of Tara Buddha.

Healing Light Visualization

You might visualize (imagine) white healing light flowing from Tara into your crown chakra (top of your head) or heart chakra, or all of your chakras. The energy fills you as you chant the mantra, displacing negativities, bad karma, disease and other impurities—often visualized as black smoke or sludge dispelled violently from your body. For advanced practices, your teacher would guide your visualization, but for simple practices, the healing light is a safe, effective image.

As a final note, try to imagine Tara as a real, three dimensional being of light, who can move, speak, gesture, transmit—Tara is above all “activity” of the Buddhas and definitely not a static two-dimensional picture.

For a better description on how to visualize during Tara Deity Practice, please refer to Venerable Jigme (Sravasti Abbey’s” teaching video, part of a White Tara retreat (7 minute video):

 

 

Simple White Tara Practice

A simple daily practice, or a practice that you could use when you are ill, would normally include some basic fundamentals, such as going for refuge. Many teachers say that Refuge is the first healing. When you take refuge in Buddha, Dharma and Sangha, that refuge will help you in all your difficulties, including illness. To the practice of refuge, you might add a simple offering of water bowls, in front of an image of White Tara. Basically, a simple practice, not requiring empowerments, would be:

  1. Take refuge and dedicate.
  2. The four immeasurables: This prayer affirms your wishes that all beings not suffer and be happy—important to generate loving kindness and Bodhicitta.
  3. Make an offering (for example, a water bowl offering—see our article “Buddhist Water Bowl Offerings as an Antidote to Attachment”)
  4. Preferably recite the Seven Limbs practice (seven short lines that contain the essence of good practice).
  5. Visualize Tara as described above or as indicated by your teacher. Normally you visualize Tara in front of you when you do not have teacher instructions.
  6. Recite the mantra (either Tara’s root mantra, or the full White Tara mantra, optionally with the name of the person who is ill replacing “mama” in the mantra. As you recite, visualize white healing light and energy transmitting from Tara to you or the person. In advanced visualizations this might emit from Tara’s heart chakra and absorb into your heart chakra, or as advised by your teacher.
  7. Affirmation prayers (optional)
  8. Dedicate the merit. (This is generally very important).

Typical Refuge Prayer (normally 3 times)

I go for refuge until I am enlightened.

To the Buddha, the Dharma, and the Supreme Assembly.

By my practice of giving and other perfections,

May I become a buddha to benefit all sentient beings.

Four Immeasurables

May all beings have happiness and its causes,

May they never have suffering or its causes.

May they constantly dwell in joy transcending sorrow;

May they dwell in equal love for both near and far.

Offering

You can visualize mental offerings if you don’t have bowls of water. Buddhas do not need your offering. You are generating merit by this practice.

Seven Limbs

To You Venerable Tara, with my body, speech and mind, I respectfully prostrate.

I offer flowers, incense, butter lamps, perfume, food, music and a vast collection of offerings, both actually set out and emanated through wisdom and imagination.

I declare all my non-virtuous acts since beginningless time.

I rejoice in the virtuous merit accumulated by Holy and ordinary beings.

I request You turn the wheel of Dharma.

I beseech You to remain until samsara ends. Please, with your boundless compassion, look upon all beings drowning in the ocean of suffering.

May whatever merit I have accumulated be transformed into the cause for Enlightenment so that I may help all sentient beings.

Mantra and Visualization

Visualize Tara and healing energy and recite one of the mantras:

Om Tare Tuttare Ture Svaha

or

Om Tare Tuttare Ture Mama Ayuh Punya Jnana Pushtim Kuru Svaha

or, if healing or doing long life practice for another person such as your teacher, substitute person’s name for “Mama”

Om Tare Tuttare Ture PERSON’S NAME Ayuh Punya Jnana Pushtim Kuru Svaha

Dedication

By this merit may I quickly reach

The enlightened state,

So that I may lead all living beings without exception

To the same Enlightenment.

A Praise to White Tara by the First Dalai Lama

Another healing practice is to recite sutras or texts, or to pray to Tara daily. The First Dalai Lama Gyalwa Gendun Drub’s “A Praise of White Tara” is especially powerful—written centuries ago:

Homage to the Female Buddha beautiful with youth

Who sits on seats of white lotus and moon in nature

Spreading with stainless compassion and knowledge,

Who captures the radiance of snow mountains.

Homage to the Youthful One with budding breasts,

Who has one face and two arms, sits in the vajra posture,

Is bold with grace and calm, has a full moon as backrest

And is filled with great bliss.

Homage to the Ultimately Generous One whose right hand,

Showing the mudra Supreme Giving

Easily releases boundless karmas of peace, increase, power and wrath

As well as the eight siddhis and even supreme Buddhahood.

Homage to the Spiritual Mother who gives birth to Buddhas

Past, present and future; whose left hand

Supporting a blue lotus, grants protection

From lions, elephants, fires and all eight terrors.

Homage to the Refuge of the World, who has eyes

In hands and feet gazing at the four doors of freedom

And who leads all living creatures

Toward the isle of blissful liberation.

Homage to she whose face unites

The beauty of a million autumn moons,

Whose wide eyes gaze with compassion

Whose Joyous mouth smiles equally on all.

Homage to she with head adorned by Amitayus, boundless Life,

The mere thought of whom grants life and wisdom,

Whose hand, in the contemplative mudra,

Hold a vase filled with ambrosia of immortality.

Homage to the All-Beautified One whose crown

Steals the light of sun and moon,

Whose sapphire hair is half knotted on top

And half falling freely over her shoulders.

Homage to the Majestic One of precious ornament blazing,

Whose crown, earrings, necklaces, arm-bands,

Bracelets, anklets and belt so elegantly arranged

Surpass the ornaments of men and gods.

Homage to she of celestial raiment,

Whose shoulder-sash and skirt

Hug her body like rainbows

Hug the crystal mountains.

Homage to the goddess before whose lotus feet

Vishnu, Indra, Shiva, Brahma, the antigods, spirits,

Men, semi-humans and all the world

Submit themselves in devotion.

Merely by reciting your mantra,

Those who make offerings at your lotus feet

Gain immortality, wisdom and merit

And attain all desired siddhis; to you I bow down.

The knowledge, compassion and perfect actions of all Buddhas

Appear in the form of the beautiful goddess

I take refuge in you and offer you my prayers;

Pray eliminate all my obstacles and fulfill all my aims.

Quickly release your perfect action of peace,

Calming all interferences to my practices for enlightenment;

Interferences such as the eight terrors,

Sickness, demons and other harmful agents, inner and outer.

Quickly release your perfect action of increase which multiplies

All good qualities, such as life, merit, unapprehending compassion,

The stainless wisdoms of learning, contemplation and meditation,

And the three higher trainings.

Quickly release your perfect action of power,

Which causes gods, men and spirits

To humbly bow before you

And which fulfils all wishes of the mind.

Quickly release your perfect action of wrath,

Which with punishments befitting the evils done

Destroys demons, interferences and hindrances

Hateful opposing Buddhadharma and its holders.

Pray, bestow quick and easy attainment of siddhis

Such as the magic sword, mystic eye-medicine, fast-walking,

The food pill and the precious vase,

And even mahamudra, the highest siddhi.

In brief, from now until enlightenment

I respectfully make offerings at your lotus feet

I need seek no other refuge

Out of compassion gaze upon me and quickly grant protection.

By the meritorious energy of this practice

May the transcended, perfect Tara

Look upon me forever with pleasure

And never leave me, even for a moment.

May all sentient beings after death take rebirth

Before Amitayus in Sukavati, Land of Pure Joy,

May they live in the ways of the great Bodhisattvas

And come to equal Avalokiteshvara, Lord of Compassion.

May I realise the oceans of Sutras and Tantras

To be able to pass them on to others;

And until samsara be emptied may I strive

To uphold the victory banner of practicing exactly as taught.

Mantra: OM TAREE TU-TAREE TUREE MAMA AYU-PUNYE-JANA PUTIM KURU SOHA

The Colophon: This praise of exalted White Tara, supreme mother of all Buddhas, was written by the monk Gyalwa Gendun Drub while he was residing in the Hermitage of Great Awakening at the Tegchen Potreng.

NOTES
[1] Presented at the Kamalashila Institute in Germany, 2005 http://www.rinpoche.com/teachings/whitetara.htm

[2] Lama Yeshe Wisdom Archive. Kyabje Lama Zopa Rinpoche speaking at Nepal, May 1987. http://www.lamayeshe.com/index.php?sect=article&id=357

[3] White Tara, Tam and the Mandala, Visible Mantra http://www.visiblemantra.org/whitetara-mandala.html

The post Swift Healing with White Tara: the Rapid Path to Long Life, Merit, Wisdom, and Health appeared first on Buddha Weekly: Buddhist Practices, Mindfulness, Meditation.

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