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

“In my opinion, having the opportunity to practice the guru yoga of the great holy being Lama Tsongkhapa, is more fortunate than having the chance to receive and practice other Dharma teachings,” wrote Lama Zopa Rinpoche, in the book Guru Yoga.

“After I pass away and my pure doctrine is absent,
You will appear as an ordinary being,
Performing the deeds of a Buddha
And establishing the Joyful Land, the great Protector,
In the Land of the Snows.”

-Buddha Shakyamuni in the Root Tantra of Manjushri

Many famous gurus, lamas and teachers — including the Dalai Lama, (two videos from His Holiness below), Lama Zopa Rinpoche, Zasep Tulku Rinpoche, and most Tibetan Gelugpa teachers — teach this very powerful, yet accessible practice. The practice does not require initiation or empowerment—although the guidance of a teacher and initiation are beneficial.

CONTENTS

• Introduction
• The Buddha of Our Times
• Tsongkhapa Practice: Short, Complete, Powerful
• Tsongkhapa’s Mantra and Migstema
• A Simple Practice Containing All 84,000 Teachings of Lord Buddha
• Actual Guru Yoga Practice of Lama Je Tsong Khapa (short version)
• In Praise of the Incomparable Tsongkhapa: Prayer from Gyalwa Mikyo Dorje, the Eighth Karmapa

Lama Tsongkhapa.

Kyabje Lama Zopa Rinpoche advised, “If one keeps even a drop of the nectar of the name of this holy being Lama Tsongkhapa in a devotional heart, it plants the seed of liberation and one receives the fortune to practice and enjoy happiness from this life up to enlightenment.”

The Buddha of Our Times

Lama Tsongkhapa is a “Buddha of our times” in the Gelug Vajrayana tradition. As an enlightened being, Buddha Tsongkhapa has the same realizations as all of the Conquerors (Buddhas). His practice is very powerful, in part, because he was an emanation of Avalokitesvara (compassion), Manjushri (wisdom), and Vajrapani (power). Famously, Lama Tsongkhapa wrote the three volume Lam Rim Chenmo text: The Great Treatise on the Stages of the Path to Enlightenment (see below), books on Lamrim that numerous serious practitioners read, reread and refer to throughout their lives.

Beautiful Tangkha of Lama Tsongkhapa, the founder of the Gelug school of Tibetan Buddhism, who is considered to be an Enlightened Buddha. Lama Tsongkhapa in centre, his two “spiritual sons” (disciples) close by his knees, Shakyamuni Buddha top centre.

He is visualized as a wise and kind guru, smiling and beautiful, with a tall yellow pandit’s hat, seated on a lotus throne, with all the marks and signs of a Buddha. His kind, smiling visage makes him approachable to many new to His practice, while his authority as a great Sage makes him reliable and beneficial.

His Holiness the Dalai Lama teachings on Lama Tsongkhapa, Commentary on Lam Rim Chenmo:

Tsongkhapa, the Second Great Sage

Tsongkhapa (Je Tsong-kha-pa Blo-bzang grags-pa) (1357-1419) is considered, by millions, to be a great sage. Shakyamuni, the historical Buddha, is the great Sage of our times, the Enlightened Buddha. Padmasambhava (Guru Rinpoche), another enlightened sage, foretold Tsongkhapa’s coming.

Tsongkhapa famously wrote numerous authoritative texts, and notably the Lamrin Chenmo. His teachings rejuvenated Buddhism at a time when it fell into degenerate beliefs, and fused Sutra practices with Tantra. Tsongkhapa’s teachings instilled such belief and practice in Tibetan Buddhists that it had a profound impact on the history of Asia. Practices Tsongkhapa taught found their way into China, Japan, Korea, India and ultimately around the world.

Lama Tsong Khapa

“Both Buddha Shakyamuni and Guru Rinpoche prophesied Tsongkhapa’s birth and attainments,” wrote Alexander Berzin, August 2003, partly based on a discourse by Geshe Ngawang Dhargyey, Dharamsala, India. “Buddha prophesied Manjushri would be born as a boy in Tibet, would found Ganden monastery, and would present a crown to [Buddha’s] statue… Guru Rinpoche also prophesied a monk named Lozang-dragpa would be born near China, would be regarded as an emanation of a great bodhisattva…”

In the Manjushri Root Text Buddha says, “After I have passed away, you will in the form of a child perform the actions of buddha.”

HH the Dalai Lama iln front of a sacred tangkha depicting Lama Tsongkhapa. Lama Tsongkhapa founded the Gelug Tibetan school of Buddhism, to which His Holiness belongs.

Tsongkhapa Practice: Short, Complete and Powerful

Daily Lama Tsongkhapa’s Guru Yoga makes it easier for us to develop compassion, and let go of anger. It is a short practice, ideal for busy people with little time to meditate.

Many Gelugpa teachers advocate Lamrim and foundation practices, including Lama Tsongkhapa and Vajrasattva practice. For example, the students of teacher Venerable Zasep Tulku Rinpoche, are taught in the “Guidelines for Students” to study sutra, tantra, Mamhamudra, Lam Rim Chen Mo, and deity yoga: “This is the order… Lama Tsongkhapa including Manjushri, Chenrezig, Vajrapani” followed by other Kirya Tantra deity practices.

Zasep Tulku Rinpoche teaching at Gaden Choling. To his right are Buddha Shakyamuni and in front, Lama Tsongkhapa. Rinpoche emphasizes the importance of Lama Tsongkahapa, Lamrim and foundation practices (Ngondro).

Tsongkhapa Mantra and Migstema

The mantra of Lama Tsongkhapa, which can be spoken by anyone, is:

    OM AH GURU VAJRADHARA SUMATI KIRTI SIDDHI HUM

The Migstema Tsongkhapa mantra chanted by Chanted by Lama Ngawang Thogmey. Recorded in san Antonio, Texas.

The Migstema mantra can also be spoken and visualized by anyone for great benefits:

MIG MEY TZE WAY TER CHEN CHENREZIG

DRI MEY KHYEN PI WANG PO JAMPAL YANG

DU PUNG MA LU JOM DZEY SANG WEY DAG

GANG CHENG KE PEY TSUG GYEN TSONGKHAPA

LO SANG TRAG PEY SHAB LA SOL WA DEB

This can also be spoken in English, although it tends to be easier to memorize, chant and empower in the Tibetan. The English reads as:

    Objectless compassion, Cherezig

Lord of stainless wisdom, Manjushri,

Conquering mara’s hordes, Vajrapani,

Crown jewel of the Sages of the Land of Snows, Tsongkhapa,

Losang Drakpa, at your feet, I pray.

Some teachers say that the Migstema mantra is so very powerful because it combines the great mantras of Avalokitesvara (Chenrezig), Manjushri and Vajrapani:

Objectless compassion, Cherezig   OM MANI PADME HUM

Lord of stainless wisdom, Manjushri   OM AH RA BA TSA NA DHI

Conquering mara’s hordes, Vajrapani  OM VAJRAPANI HUM

Crown jewel of the Sages of the Land of Snows, Tsongkhapa,

Losang Drakpa, at your feet, I pray.

Lovely statue of the great sage Lama Je Tsong Khapa.

A Simple Practice Containing All 84,000 Teachings of Lord Buddha

The short Guru Yoga of Lama Tsongkhapa, on one level, contains all the 84,000 teachings of Lord Buddha. As the practice is short, it is easy to memorize, and quick to practice — ten minutes from beginning to end if you don’t pause to meditate or to chant extra mantras.

In the very precious Tibetan Buddhist tradition, practices always incorporate all three of the body, speech and mind. For example:

• For body, we might fold our hands in prayer, bow, or make a symbolic mudra (hand gesture) for offerings.
• For speech, we say the words of praise, the vows of Bodhichitta, and the mantras which help focus our minds
• For mind, especially in Tibetan tradition, we visualize or imagine the Buddha in our minds, and also try to keep that visualization and the practice in context with the concept of wisdom — in this case, our own understanding of emptiness, dependent arising and so on.

As always, with any traditional Mahayana practice, there are common elements with all practices, including:;

• Refuge: we always take refuge in the three jewels: Buddha Dharma, and Sangha
• Bodhichitta vow: the most precious promise to benefit all sentient beings
• The Four Immeasurable Attitudes: aspirations for the benefit of al all beings
• Visualization: imagining or picturing the “merit field” which means picturing the Enlightened Buddha (in this case Lama Tsongkhapa) and his disciples or attendants.
• Seven Limbed Prayer: prostrations, offerings, declarations, rejoicing, requesting teachings, requesting Lama Tsongkahapa remain with us always, and a dedication.
• Offering: in this case a short mandala offering
• Mantra: spoken and visualized: often visualizing healing light from Lama Tsonkhapa going out to all sentient beings and easing their suffering.
• Final Dedication: all Tibetan practices always dedicated the merit of the virtue of the practice to the cause for Enlightenment for the benefit of all sentient beings.

Guru Yoga Practice of Lama Je Tsongkhapa

This version, excerpted from Gaden Choling/ Gaden for the West practice assembled under the guidance of His Eminence Zasep Tulku Rinpoche. [1]

Refuge and Bodhichitta

Say three times:

I take refuge in the Buddha, the Dharma, and the Sangha,
Until I attain enlightenment.
By the merit accumulated from practicing generosity and the other perfections,
May I attain Enlightenment in order to benefit all sentient beings.

Cultivating Four Immeasurable Attitudes

Say three times:

May all beings have happiness and its causes,
May all beings be freed from suffering and its causes;
May all beings constantly dwell in joy transcending sorrow;
May all beings dwell in equal love for those both close and distant.

Usually we visualize at least Lama Tsongkhapa (centre) and his two disciples immediately in front of him.

Visualization and Practice

Speak aloud and visualize:

From the heart of the Protector of the hundreds of deities of the the Joyful Land,
To the peak of a cloud which is like a cluster of fresh, white curd,
All-knowing Losang Dragpa, King of the Dharma,
Please come to this place together with your two chief disciples.

In the space before me on a lion throne, lotus, and moon,
The Venerable Gurus smile with delight.
Supreme Field of Merit for my mind of faith,
Please remain for a hundred aeons to spread the teaching.

Seven-Limbed Prayer

Now that you’ve invited and visualized, perform the seven-limbed prayer with all your heart:

Prostrations
Your minds of wisdom realize the full extent of objects of knowledge,
Your eloquent speech is the ear-ornament of the fortunate,
Your beautiful bodies are ablaze with the glory of renown.
I prostrate to you, whom to see, to hear, and to remember is so meaningful.

Offerings
Pleasing water offerings, various flowers,
Sweet-smelling incense, lights, scented water and so forth,
A vast cloud of offerings both set out and imagined,
I offer to you, Supreme Field of Merit.

Declarations
Whatever non-virtues of body, speech and mind
I have accumulated since time without beginning,
Especially transgressions of my three levels of vows,
With great remorse I declare each one from the depths of my heart.

Rejoicing
In this degenerate age you strove for much learning and accomplishment.
Abandoning the eight worldly concerns, you made your leisure and endowment meaningful.
Protector, from the very depths of my heart,
I rejoice in the great wave of your deeds.

Request for Dharma Teachings
From the billowing clouds of wisdom and compassion
In the space of your Enlightened minds, venerable and holy Gurus,
Please send down a rain of vast and profound Dharma
Appropriate to the disciples of this world.

Request to Remain
May your Vajra Body, created from the purity of clear light,
Free of the rising and setting of cyclic existence,
But visible to the ordinary viewer only in its unsubtle, physical form,
Stay on unchanging, without waning, until samsara ends.

Dedication
Through the virtues I have accumulated here,
May the teachings and all living beings receive every benefit. Especially may the essence of the teaching
Of Lama Je Tsong Khapa shine forever.

Short Mandala Offering

Mandala offerings from the heart are important. Visualize offering these offering objects as you say:

This mandala is built on a base resplendent with flowers, saffron water and incense,

Adorned with Mount Meru, the four lands, the sun and full moon.
By offering this pure mandala to you assembly of Buddhas here before me,
May all living beings experience pure happiness and be reborn in pure lands.
The objects of desire, aversion and ignorance,
Friend, enemy, and stranger, my body and all possessions,
These I offer without clinging for your enjoyment, Please bless me and all living beings to be released
From the three poisonous minds

OM IDAM GURU RATNA MANDALA KAMNIR YATAYAMI

I send forth this jewelled mandala to you, precious gurus.

Mantra and Migstema

Visualize as instructed by your teacher, or for a basic visualization you can visualize healing light going out to all sentient beings (including yourself) from the heart of Lama Tsongkhapa:

MIG.ME TZE.WAI TER.CHEN CHEN.RE.ZIG
DRI.ME KYEN.PAI WANG.PO JAM.PEL.YANG
DÜ.PUNG MA.LÜ JOM.DZE SANG.WAI DAG
GANG.CHEN KAY.PAI TZUG.GYAN TSONG.KHAPA
LO.ZANG DRAG.PAI ZHAB.LA SOL.WA DEB

You are Avalokitesvara, great treasure of unimaginable compassion,
And Manjushri, master of flawless wisdom,
And Vajrapani, Lord of the Secret and destroyer of hordes of maras without exception.
Tsong Khapa, crown jewel of the sages of the land of snows,
Lozang Dragpa, I make requests at your lotus feet.

MANTRA 7, 21, 108 or as many recitations as you can

OM AH GURU VAJRADHARA SUMATI KIRTI SIDDHI HUM

Requests

Glorious, precious root Guru,
Please come to the lotus and moon seat at my crown,
And in your great kindness, please remain with me.
Please bestow upon me the blessings of your body, speech and mind.
Glorious, precious root Guru,
Please descend to the lotus and moon seat in my heart,
And in your great kindness, please remain with me.
Please grant me the common and supreme realizations.
Glorious, precious root Guru,
Please remain on the lotus and moon seat in my heart,
And in your great kindness, please remain with me.
Please remain until I achieve the essence of Enlightenment.

Dedication

By this virtue may I quickly
Attain the state of a Guru-Buddha (Enlightenment),
And then may I lead every being,
without exception, into that state.
May the most precious and supreme bodhicitta awakening mind
Which has not yet been generated now be generated.
And may the precious mind of bodhicitta which has been generated
Never decline, but always increase.

Tsongkhapa the Scholar: The Great Treatise on the Stages of the Path to Enlightenment

Tsongkhapa’s writings, particularly his The Great Treatise On The Stages Of The Path To Enlightenment, helped re-invigorate the practices of Vajrayana Buddhism, and has been read and studied by countless students. Now, translated into English, in three volumes, The Great Treatise On The Stages Of The Path To Enlightenment is accessible to English-speaking peoples for the first time.

Dalai Lama introduces extensive teachings in Tsongkhapa and Lamrim:

“Of the many works of the Tibetan master Tsongkhapa, none compare in terms of popularity and breadth of influence with his Great Treatise on the Stages of the Path to Enlightenment (Lamrim Chenmo), which has been treasured by practitioners and scholars alike for centuries,” wrote His Holiness the IVth Dalai Lama.

The Great Treatise On The Stages Of The Path To Enlightenment is an English translation, eagerly awaited by English-speaking devotees. The translation took years and was undertaken by the Lamrim Chenmo Translation Committee to their great merit.

“What distinguishes it as one of the principal texts of Mahayana Buddhism is its scope and clarity. It expounds the entire path from the way one should rely on a spiritual teacher, which is the very root, right up to the attainment of Buddhahood, which is the final fruit. The various stages of the path are presented so clearly and systematically that they can be easily understood and are inspiring to put into practice.”

Lama Tsongkhapa.

In Praise Of The Incomparable Tsongkhapa

By Gyalwa Mikyo Dorje, the Eighth Karmapa (1507 – 1554)

Once when Gyalwa Mikyo Dorje was travelling through the Charida Pass, thoughts of the incomparable Tsongkhapa welled up within him. Overcome by profound faith, he was moved to compose the above poem.

At a time when nearly all in this Northern Land
Were living in utter contradiction to Dharma,
Without illusion, O Tsongkhapa, you polished the teachings.
Hence I sing this praise to you of Ganden Mountain.

When the teachings of the Sakya, Kargu, Kadam
And Nyingma sects in Tibet were declining,
You, O Tsongkhapa, revived Buddha’s Doctrine,
Hence I sing this praise to you of Ganden Mountain.

Manjushri, the Bodhisattva of Wisdom, gave to you
Special instructions on the thought of Nagarjuna.
O Tsongkhapa, upholder of the Middle Way,
I sing this praise to you of Ganden Mountain.

“Mind and form are not empty of their own natures
But are empty of truly existent mind and form”,
You, O Tsongkhapa, are Tibet’s chief exponent of voidness,
Hence I sing this praise to you of Ganden Mountain.

In merely a few years you filled
The land from China to India
With peerless holders of the saffron robes.
Hence I sing this praise to you of Ganden Mountain.

Those who become your followers
And look to you and your teachings
Are never again disappointed or forsaken.
Hence I sing this praise to you of Ganden Mountain.

The trainees who walk in your footsteps
Breath the fresh air of the Great Way.
They would die for the good of the world.
Hence I sing this praise to you of Ganden Mountain.

Anyone who disparages your doctrine must face
The terrible wrath of the Dharma protectors.
O Tsongkhapa, who abides in truth’s power,
I sing this praise to you of Ganden Mountain.

In person and in dreams you come to those
Who but once recollect your image.
O Tsongkhapa, who watches with compassionate eyes.
I sing this praise to you of Ganden Mountain.

In order to civilize men and spirits you spread
Your teachings through Kham, Mongolia and Turkestan:
O Tsongkhapa, subduer of savages,
I sing this praise to you of Ganden Mountain.

For men coarse and far from the Way, you dispel
Mental clouds, evils and bad karma.
O Tsongkhapa, who bestows quick progress,
I sing this praise to you of Ganden Mountain.

Those who take heartfelt Refuge in you,
Even those with no hope for now or hereafter,
O Tsongkhapa, have their every wish fulfilled.
Hence I sing this praise to you of Ganden Mountain.

Having exposed false teachings transgressing
The excellent ways well shown by Buddha,
You firmly established your Bold Doctrine.
Hence I sing this praise to you of Ganden Mountain.

Manifesting sublime austerity and discipline,
The form and fragrance of your life was incomparable.
O Tsongkhapa, controlled one pleasing to the Buddhas,
I sing this praise to you of Ganden Mountain.

By the strength of the sons of your lineage
And by my having faithfully offered this praise,
May the enlightened activity of Buddha Shakyamuni
Pervade the earth for ages to come.

A wonderful master thanka depicting Lama Tsongkhapa

Lama Zopa Rinpoche’s Dedication:
From the merits collected by doing this work, transmitting Lama Tsongkhapa’s pure teaching — the heart of the 84,000 teachings of Buddha — into a western language, in a way as close as possible to the words and the meaning of the root text;

May this be most beneficial for all sentient beings, bringing kind mother sentient beings — whose lives are lost, under the control of karma and delusion, totally enveloped in the darkness of ignorance — to the achievement of enlightenment as quickly as possible.

May anyone who merely sees this text, reads this text, teaches this text, hears about this text, or keeps this text thereby actualize indestructible guru devotion, seeing the Guru as Buddha, and train well in the three common principles of the path, actualize the two stages, and achieve the unified state of Vajradhara as soon as possible. May he or she especially generate loving kindness, the compassionate thought, and bodhicitta and immediately become a source of peace and happiness for all sentient beings, especially in this world, and may all war, famine, disease, sickness, epidemics, torture, poverty, and the dangers of fire, water, wind, and earthquakes immediately cease so that no one will experience any of these undesirable circumstances ever again.

May the pure teachings of Lama Tsongkhapa flourish continuously and spread in all directions.

The post Lama Tsongkhapa: A Short, Powerful Practice Helps Bring Compassion, Wisdom, Good Fortune, and Healing appeared first on Buddha Weekly: Buddhist Practices, Mindfulness, Meditation.

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 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 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. 

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 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.

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.

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 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.

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.

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

Tara in the Palm of Your Hand, a book by Acharya Zasep Tulku Rinpoche. This feature is an excerpt from the introduction of this book. For more information, visit Amazon>>

“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 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 Rinpoche 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 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 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.”

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 is a fully realized female Buddha and a Yidam to many practitioners. She is the active aspect of compassion, compassion in action, 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 the 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.

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.

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

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.

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. 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.

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.

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.”

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.

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.

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

Padmasambhava, Guru Rinpoche, the Enlightened Padmakara, once taught Lady Tsogyal how to practice perfectly with self-discipline — basically, the message: I can’t do it for you. In the teaching, “The Crystal Garland of Faultless Practice”, the great and perfect Buddha taught the importance of overcoming laziness and “practicing incessantly” and — preferrably — in seclusion during sessions.

“If you wish to attain enlightenment within one lifetime but do not enter the path of self-discipline, the practice will not be taken to heart. It is therefore essential to engage in self-discipline.” Guru Rinpoche [1]

The teaching to the Lady Tsogyal, delivered at the hermitage Pearl Crystal of Pamagong, also stressed the importance meditations in seclusion — away from distractions. Today that would mean a closed door and a turned-off cell phone. A handy meditation cave would be nice, too.

Guru Rinpoche stresses the importance of alone time. Even if you can’t get away to a handy “meditation cave” a closed door and a turned-off cell phone is sometimes the best we can do.

To begin the teaching — classically, the student always asks the teacher for the teaching — the Lady Tsogyal asked Guru Rinpoche: “How does one enter the path of self-discipline?”

No success for the lazy and pretentious

The great master replied, ” When first practicing the Dharma, if you do not practice with self- discipline but are indolent, lazy, and pretentious, you will have no success.” Among other things, he strongly discouraged the daytime nap: “Do not sleep during the daytime. This will bring numerous defects so give it up by all means.

“In general, if you desire happiness, carry through with your Dharma practice, undertaking self-discipline and accepting unpleasant conditions. Divide your days and nights into parts and practice in measured sessions. Your happiness will then be long lasting. Keep that in mind!”

In answer to a follow up question from the Lady, he answers: “give up idling. Engage instead in Dharma activities such as making offerings to the master and the Precious Ones, making supplications and presenting tormas to the yidam, dakinis, and Dharma protectors.”

“No useless chatter”

Temple statue of the great Buddha Padmasambhava, the Lotus Born Guru Rinpoche.

In the day of social media, his advice to avoid “useless chatter” will likely not resonate, although clearly for someone in retreat it’s a must:

“Of all the distractions, the greatest is useless chatter. Consequently, unconnected empty talk is fatal to spiritual practice.”

Of course, in today’s culture, this would mean turning off the cell phone and computer when doing  daily practice — even if you are not in retreat — and letting the family know not to disturb during your meditations.

Practice purification and offering “incessantly”

Even the most advanced of practitioners can never submit to laziness and give up the basics of daily purification and offerings. He advises:

“You should do what is called “taking Dharma activities as one’s path.” That is, you should transform into an unconditioned path the Dharma activities of meditation, making offerings, circum-ambulation, making tsa-tsa and tormas, reading aloud, chanting, copying texts, and so forth. Perform these activities incessantly. Through clinging, tiredness, and so forth, you do not accomplish the main objective.”

Importance of mantra recitation

When not in retreat, he stressed that during practice-time itself, silence from non-Dharma chatter is imperative, and advised the minimum sessions of mantra

Incessant practice and mantra recitation are recommended by Guru Rinpoche.

recitations to keep uninterrupted from daily chatter: “When doing recitations, designate each of the three or four parts of the day a session, and vow to recite both day and night, at best one thousand, at the second best five hundred, or at least one hundred and eight recitations. Until completing that number, keep silence and do not interrupt your recitation with ordinary talk. In this way no obstacles will arise.”

Guru Rinpoche advises “do not allow your lips to be idle but continuously gather even single syllables of mantra. This is most important. Then at some point there will be accomplishment.”

If you do not have any other mantra, or as an appendix to your mantras, the great teacher recommends OM AH HUNG: “Of all types of recitation, recite the three syllables, OM AH HUNG, which are the essence of body, speech, and mind of all the sugatas. They are the most profound and all-inclusive. Therefore it brings great blessings to pledge to recite them or to append them at the head of all other mantra recitations.”

Guru Rinpoche, the Lotus Born, the second Buddha who brought Dharma to Tibet.

Bringing practice into daily life

To help avoid excuses, laziness and to further progress in understanding, Guru Rinpoche explains the importance of making daily life a Dharma activity:

“If you cannot mingle the Dharma with daily life activities, you will be fettered by the meditation session.”

Lady Tsogyal from a tangkha by Laura Santi.

When the Lady Tsogyal asked for clarity, he answered: “The dharmata devoid of constructs that you experience in your being while resting evenly in meditation should be put into practice in every situation during postmeditation; whether walking, moving around, lying down, or sitting. By never separating from this Dharma practice no matter what daily activity you perform, you will always remain in the state of dharmata. Thus your meditation will transcend sessions. In general, the meditator who imprisons his body and mind without applying the vital points of meditation is fettered by a chain. Keep that in mind!”

Importance of solitary time and retreat

To progress on the path, it is important to take some time for solitary retreat as well. Most Vajrayana teachers today advise at least one major retreat before we die, and ideally one retreat a year for serious practitioners — even if they are home retreats.

Guru Rinpoche explains, during retreat in particular: ” In general, much talk that is not Dharma practice or concerning Dharma is meaningless. There is no need for that. If you do not strive toward unexcelled enlightenment with your voice engaged in reciting and chanting after stopping ordinary talk, you are anyway like a mute. Keep that in mind!”

This is why, the master explained, the successful student who develops realizations seek out seclusion. For those who can, he recommends ” go to a retreat place such as a charnel ground, a highland area, a snow mountain, a remote hermitage, the dwelling place of a siddha, or a forest in auspicious months such as the seasons of summer and autumn, or on auspicious days such as the eighth day or the new and full moon days.”

He explains the normal methods of creating a retreat space, such as sweeping, making the seat, preparing a mandala and offerings and a shrine with “representations of enlightened body, speech and mind.” This is followed by preventing tormas.

“Giving up idling”

The point of retreat is, perhaps, more valid today than ever. In a private, alone-time retreat space, you give up the excuses to be lazy, to put off practice, and all the distractions of samsara.

“In the daytime you should train in regarding your perceptions as being dreams. That is to say, rest naturally and relaxed without correcting what appears. Leave your experience spontaneously free and open. Rest wide awake and without fixation. During evening time you should take awareness as the path. That is to say, heighten awareness at the close of day and rest alertly and wakefully without falling subject to drowsiness and stupor. At midnight mingle the state of deep sleep with dharmata and sleep in the state of nonthought. Apply the strong determination of thinking, I will recognize my dreams to be dreams! Through that you will be able to remember dharmata while dreaming and be liberated from elation or nightmare. At morning time you should take dharmata as path. That is to say, when you awake from sleep and your body feels at ease, bring dharmata to mind and practice this self-existing mindfulness without fixating, meditating, or slipping away into drowsiness. Do not give in to indulging in sloth and indolence, but practice wide awake while keeping the right measure of self-discipline.”

NOTES

[1] Padmasambhava Guru Rinpoche. Dakini Teachings (p. 138). Rangjung Yeshe Publications. Kindle Edition.

The post Padmasambhava, the Lotus Born: “giving up idling and laziness” the importance of practicing incessantly and the path to self-discipline ; as recorded by Lady Tsogyal appeared first on Buddha Weekly: Buddhist Practices, Mindfulness, Meditation.

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

Venerable Zasep Tulku Rinpoche, spiritual director of many meditation centres in Canada, U.S. and Australia, returns to Gaden Choling Toronto Canada in March 2018. He is currently teaching in Mongolia.

In a short 20 minute video teaching (followed by a brief guided meditation), H.E. Zasep Rinpoche introduces and clarifies the complex concepts of Vipashyana Mahamudra (Vipassana in Pali): literally: “liberating the mind.” [Video plays below. Full transcript below video (pending)].

Practices include, mind observing the mind, mind as object and mind as subject, mind as object and “I” as subject. Although the teaching is an advanced topic, Rinpoche helps clarify a subject that sometimes baffles students.

Meaning of Mahamudra: “Maha” means “great” and “Mu” means “Emptiness”; “Dra” means “Liberating.” Literally: “When you experience shunyata — emptiness — then your mind will be liberated.”

After the teaching and the short medtiation, enjoy Yoko Dharma chanting the Shakyamuni Mantra: Om Muni Muni Maha Muni Ye Soha.

Video Teaching:

Quoting from numerous texts, and eloquently illustrating with examples, Rinpoche helps spark at least an initial understanding of concept — then, encouraging students to study and learn more on this important topic.

Rinpoche explains the two levels of Mahamudra: Sutra and Tantra. Sutra Mahamudra has two levels: Samatha (which is common amongst Buddhist practitioners) and Vipassana (which is much less practiced.) “Usually when we do Mahamudra, we meditate on the mind… the subject is the coarse mind. The object is the subtle mind.”

Transcript (pending)

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.

About Yoko Dharma

From her website:

     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: Vipashyana Mahamudra (Vipassana) short teaching on Madyamuka and brief guided meditation with H. E. Zasep Tulku Rinpoche appeared first on Buddha Weekly: Buddhist Practices, Mindfulness, Meditation.

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

Medicine Buddha and his mantra. Chanting his mantra does not require permission or empowerment and is famous for its healing potential. Medicine Buddha, in his sutra, made twelve great vows, including: “I vow that all beings who are physically disabled or sick in all aspects be blessed with good health, both physically and mentally. All who pays homage to Buddha faithfully will be blessed.”

Medicine Buddha practices are universally popular and very effective for self-healing. Millions of Buddhists around the world rely on Medicine Buddha practices to support their healing journeys. Our feature story on Medicine Buddha Bhaisajyaguru is our second most popular story for good reason. [Story here>>]

Reading about the “First Doctor, Medicine Buddha Bhaisajyaguru” is very empowering. Chanting his mantra is very effective in training our own minds to heal ourselves. Attending a full weekend event, with an emminent teacher, is a rare opportunity.

H.E. Zasep Rinpoche — spiritual director of the many meditation centres of Gaden for the West — was invited by Endless Ground [website here>>], a secular community of meditation and mindfulness practitioners in Owen Sound (Ontario), to lead a weekend retreat March 31st. In the evenings there will be further teachings from well-known meditation teacher Theodore Tsaousidis. [Event details below, or on the Endless Ground website.]

A Healing Opportunity

Even mainstream medicine recognizes the profound power of the mind to help heal our bodies.  Healing Medicine Buddha practices tap into that extraordinary power. Although effective generally, these practices are especially effective when guided by a highly-realized teacher — such as H.E. Zasep Rinpoche — who can not only properly guide the visualizations, but is there to answer your questions.  [H.E. Zasep Rinpoche’s short biography below. For a full interview feature on Rinpoche, see>>]

A short guided meditation on Medicine Buddha by H.E. Zasep Rinpoche, the well-known international teacher who will be guiding this full weekend event:

• For other video guided meditations from Zasep Rinpoche see>>

March 31-April 1st weekend: Medicine Buddha Retreat

From the Engless Ground website:

“A Medicine Buddha Healing Retreat is an opportunity to support our own healing journey as well as beneficial to professionals engaged in their own healing practices.

[Details on the event below.]

“The dedicated nature of the retreat helps one to connect deeper to the primordial source of healing, and awaken to our own innate healingcapacities. These ancient teachings have been reverently handed down through unbroken lineage and used to help heal all aspects of the human condition and our planet.

H.E. Zasep Rinpoche leading a Medicine Buddha and La Gug retreat in Owen Sound.

In this retreat, we will have the opportunity to listen to lectures, engage in group discussion, practice meditation, recite mantras and do visualizations — gaining first hand experience to understand what is required to become our own inner alchemists — the foundation for living a life of peace, health, happiness and clarity.

The retreat is open to anyone of any faith or philosophy and appropriate for beginning or advanced practitioners.”

[See disclaimer below.]

A previous event with Zasep rinpoche, also in Owen Sound, a weekend on Medicine Buddha and La Gug “Life Force Recovery” was very popular. Here is ten minutes of the event from 2016:

About Medicine Buddha

Visualizing the Medicine Buddha Mantra and rays of healing Lapis Lazuli light emanating from the Buddha, and absorbed into the patient (or self) is a healing practice.

Buddha Weekly’s various stories on Medicine Buddha are invariably popular. Medicine Buddha is both a sutra and tantra practice. It is in the Medicine Buddha Sutra we find the twelve great vows of the King of Medicine, Medicine Buddha. [To hear a full recitation of the Medicine Buddha Sutra, Jason Espada narates the twelve great vows here, on a video>>]

Reciting his sutra is considered to be a healing practice. Especially popular around the world is recitation of his mantra. In sanskrit this is:

 TADYATHA  AUM BHAISHAJYE  BHAISHAJYE MAHA BHAISHAJYA SAMUDGATE SVAHA

More commonly, this is chanted in Tibetan:

Om Bhekandze Bekhandze Maha Bhekandze Bhekandze Randza Sumungate Soha

From a previous story on Medicine Buddha: “Tibetan doctors rely on Medicine Buddha for their healings. Regular practice with the Medicine Buddha also empowers one to heal others. In China and Japan, Medicine Buddha is a refuge in times of illness. Around the world, literally millions call out the name or mantra of Bhaisajyaguru (भैषज्यगुरु). It is even written in the sutras that if you speak the name of the Medicine Buddha in the ears of a dying animal or human they will be ensured good rebirth regardless of their past karma. No wonder the Medicine Buddha is so popular.” [Full story here>>]

Event Details

Location: Best Western Inn On The Bay, 1800 2nd Ave. East, Owen Sound, N4K 5R1 (Google Maps link)

Times:  Friday March 30th, 7:30pm-9pm (optional talk*)

Saturday March 31st, 9am – 5pm;

7:30pm-9pm (optional talk*)

Sunday April 1st, 9am-5pm

*Please note, there will be two talks given by Theodore Tsaousidis as part of the retreat: Friday March 30th 7:30 pm, Healing Power of Visualization and Mantra

When we chant and do visualizations, we use our voice and our mind as a vehicle to cultivate a quality of physical, emotional and mental well being. These benefits are not dependent on having any special ability of voice or mind. Everyone is capable. All that is required is sincerity and clear intention to help ourselves and others. Our sincere efforts are a reflection of our innate power and wholeness.

March 31st 7:30 pm, Illness and Health: Causes and Conditions and the Practice of Medicine Buddha

Illness springs from physical, environmental, psychological and spiritual disharmony. The practice of Medicine Buddha supports us in minimizing or eliminating the impact of illness and disease by mirroring our own true nature which is whole, complete, powerful, lacking nothing.

These two talks will include a practice component with a Q & A following.

Cost: $50 per day or $90 for the weekend.  Evening talks given by Theodore Tsaousidis are by donation.

Chairs will be provided.  If you would prefer a floor space please notify us ahead of time by email:  secularmindfulness@gmail.com

One may come for part or all of the retreat.  Everyone is welcome.

For questions please contact us by email: secularmindfulness@gmail.com

The post Healing event: rare weekend Medicine Buddha healing mini-retreat with H.E. Zasep Tulku Rinpoche in Owen Sound, March 31-April1 appeared first on Buddha Weekly: Buddhist Practices, Mindfulness, Meditation.

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

Venerable Zasep Tulku 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.

Is it possible to achieve longevity? And what about karma?

H.E. Zasep Rinpoche answers these questions and gives a short video teaching on White Tara, known and loved for her long-life activities and healing energy. Rinpoche teaches the benefits, then — in great detail — how to visualize White Tara and the healing and protective energy. As he says at the end of the video: “It’s wonderful. Wonderful protection, wonderful for longevity, good health. And I wish you have longevity and much more happiness.”

NOTE: Special Event Notice: For those in the Ontario Canada area, Rinpoche will be in town for 2 weeks for an extensive round of teachings: Medicine Buddha weekend retreat, Vajrasattva initiation, Chittamani Tara Initiation, Yamantaka weekend retreat (for those with previous initiation). Information here>>

This video, new from the Buddha Weekly Guided Meditation Series, plays here [Full transcript below video] :

Note: If you have initiation, you would visualize as Rinpoche outlines in detail. If you do not have initiation, you can still do the practice and mantra by visualizing White Tara in front of you, facing you, with healing light coming into you — rather than yourself as Tara.

Full transcript of teaching

H.E. Zasep Rinpoche: I would like to give some instructions and explanation on how to practice White Tara longevity. There are different Tara practices. White Tara practice is for longevity and good health.

Question: Is it possible to achieve longevity? And what about karma? Some people ask the question. Maybe it’s already predetermined, how long one could live once a lifespan. Yes, of course. Everything is karma, but that doesn’t mean we cannot practice long-life practice, and it does not mean that long-life practice does not have effect on us.

Because when you practice long-life sadhana, long-life mantras like White Tara or Amitayus Buddha, and so forth, you are also creating good karma, or long life, this very moment. So, there’s many different karmas; karmas of the past life, karmas of the present life, karmas of now, and future karma, and so forth.

White Tara is very popular. Although she is Tara, in this aspect she helps us develop long-life siddhi.

So, I will explain how does it work for practicing long-life mantras and sadhanas. Okay, so when you practice long-life sadhana, such as White Tara, and recite the mantras, it purifies unwholesome karmas of your past life, that you may have unwholesome karma that you’ve created in the past life that makes your life shorter. You may have a number of unwholesome karmas, or maybe one big one, or maybe one little one. You don’t know. We don’t know. But we assume so, because from the reincarnation point of view, that we have no beginning. We do know people have a short lifespan. And we also know, ourselves, that somehow genetically we may not live very long when you look through your experiences about your grandparents and ancestors and they died from a short life. And so forth. And, today is very difficult time, and there are so many causes for shortening life. Disease and all kinds of things, as you know, I don’t need to explain to you. So, this is why we practice long-life Buddhas, so it purify the past life karmas.

Meditation and visualization, and especially practices like White Tara, help us work out negative karmas, here symbolized by storm clouds.

Good karma and merit

And also, I’m not only talking about negative karmas of the past life. We have, also, positive karmas. We have virtues and many, many, many lifetimes we have created good karma and virtues and merit. Some of you might think, how do we know that we have created good karma in the past life? Well, we don’t know everything, of course. Human beings don’t know everything, and this is why we call the Buddhas our ‘All-Knowers’ and ‘Omniscient’. So, we don’t know.

But when you look at this life, you have a good life, a fairly wholesome life, and especially you have opportunity to practice dharma. You are already practicing dharma. This means that you have created wonderful, good karma in the past life. So then, you may have many, many good karmas and also good karmas of long life. So when you practice long-life sadhanas, such as White Tara and mantras, it brings those karmic seeds that you created in the past life, bringing those karmic seeds, bringing the previous life, long-life karmic seeds out, ripening in this life — to ripen in this life. Because it will be very helpful at this moment, at this life, we have the opportunity to practice dharma. So, why not you make the life longer? In other words, extend your life. It’s like you’re getting extension Visa to extend your life. So, this is why we practice long life, White Tara sadhanas and mantras, and other long-life Buddha practices, such as Amitayus. This is why we do it.

White Tara. If you have initiation, in this practice you will visualize yourself arising (generating) as White Tara. If you do not have initiation, usually you visualize Tara in front of you instead of yourself as Tara.

How to: White Tara visualization

Okay, now, how do we do long-life White Tara practice? Traditionally, you have to receive the initiation of White Tara from a qualified master, qualified guru. And if you don’t have the initiation, you can also ask mantra transmission to the Lama. And we call Lung, a Tibetan word. Lung means transition, and you can get that from Lama. And if you don’t have the lung, you can still practice and say the mantra, there’s no problem because with good intention, with the devotion, you can say the mantra anytime and any place.

So, now, let’s say those of you who have received White Tara initiation, then you visualize yourself as White Tara. And you’re sitting on the lotus and moon cushion. So, you say the Sanskrit mantra

OM SVABHAVA SHUDDHA SARVA DHARMA SVABHAVA SHUDDHO HAM.

Everything becomes empty in inherent existence, and from the state of emptiness, I arise myself as the White Tara. I generate myself, visualize myself as a venerable, holy White Tara. So, when you say OM SVABHAVA SHUDDHA SARVA DHARMA SVABHAVA SHUDDHO HAM, imagine your ordinary body and ordinary perceptions and ordinary mind dissolve into śūnyatā, emptiness.

Visualize a White Tam arising out of emptiness (or oneness). This is the Tibetan Tam. If you can’t visualize this, you can visualize a white TAM in English characters.

And from the state of voidness [emptiness], you appear yourself as the White Tara. First you visualize a lotus moon cushion, and then little of the moon cushion you visualize white TAM syllable. T-A-M, TAM syllable, in English. If you don’t know the Tibetan syllable, then you visualize the English syllable, white TAM. And if you know the Tibetan one, syllable, then you visualize Tibetan syllable, TAM. That will be good. And you can also learn, and you can learn the Tibetan letter alphabet.

So visualize white TAM syllable, standing on the moondisc. When you visualize the syllable, imagine there are a nature, the syllable is in the nature of light and transparent, and beautiful white TAM syllable. Then, white light shining. White light shining, white light goes out all in directions, ten directions. And especially white light goes to Buddha realms, pure lands of the Buddhas. And this white light bringing the blessings of all the Buddhas. Also, specially, blessings of White Tara in the form of white lights descending. Lots of white lights descending from all directions, dissolve into the white TAM syllable.

Tam at the heart of myself as White Tara. If you do not have initiation, usually you visualize Tara in front of you instead of yourself as Tara.

After that, the white TAM syllable getting bigger and bigger, and slowly bigger. And then slowly merging myself into White Tara. So, I, myself becomes White Tara. And imagine I am sitting on the lotus and moon cushion, I’ve got white color, and white color is color of peace, color of purity. So I have one face, two hands. At this time I am sitting cross-legged Vajra Asana. White Tara sit cross-legged. Different than Green Tara posture. I’m wearing beautiful silk dresses and jewel ornaments, earrings, necklace, and bracelets and so forth. Crown ornaments. I have a ushnisha above my head. I have long hair with top-knot, and the rest of the hair loose and hanging behind my body. I am holding a blue uptala flower in my left hand. And sometimes you visualize lotus flower, so either way is fine. Uptala flower or lotus flower, is an alternative, or optional.

So, my left hand is in the mudra of representing Buddhas of the three times; Buddhas of the past, present, and future. That means I, myself, as White Tara, am the embodiment of the Buddhas of the past, present, and future.

Right hand is in the mudra of giving blessing, giving realizations, or helping you to have spiritual realizations. Also, White Tara has seven eyes. One eye on the forehead, wisdom eye, so that makes three eyes, then one eye in each palm of hand, and then also eyes at the bottom of her feet. So altogether, seven eyes.

So now, I visualize myself as White Tara. Once you visualize yourself as White Tara, then you visualize moondisc at your heart, horizontal. Then at the top of the moondisc, in the middle of the moondisc, you visualize white TAM syllable, seed syllable. And this time the seed syllable is surrounded by mantra of White Tara.

Surrounding the TAM is the White Tara mantra.

So, White Tara mantra is different than Green Tara mantra. You visualize Om Tare Tuttare Ture Mama Ayu Punye Jnana Pushtim Kuru Soha. That’s the mantra. So, longer. Extra mantra. You say Mama Ayu Punye Jnana Pushtim Kuru Soha.

Om Tare Tuttare Ture Soha mean liberating myself from this world and from suffering and disease and so forth. Om Tare Tuttare is liberating from the cause of suffering; karma and delusions. And Om Tare Tuttare Ture Soha means liberating myself completely from this life, cycle of lives, from Samsara, to reach enlightenment; Om Tare Tuttare Ture.

Then you say Mama Ayu Punye Jnana Pushtim Kuru Soha. So that increasing wisdom, virtues. Mama Ayu is increasing long life. Punye is virtues. Jnana is wisdom. Punye Jnana Pushtim Kuru Soha. Punye karma, and good karma and virtues. So, increase your long life, virtues, and wisdom. Punye Jnana Pushtim Kuru Soha. To achieve long life siddhi So, visualize White Tara mantra at your heart, then light shining from your heart. And then you say White Tara mantra, repeat White Tara mantra.

White Tara mantra in English with the glowing light body of White Tam.

While you’re repeating white Tara mantra, imagine white light shining from your heart, from those syllables. And light goes inside your body through the top of your head to the bottom of your feet. Entire body is filled with white light. Also your mind, your consciousness, is filled with light of longevity and good health. Your senses filled with white light of longevity. Your sense consciousness filled with white light of longevity. Your sense consciousness, primary mind, sixth sense consciousness, they are what we call primary mind. Eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, and tactile consciousness, and the main consciousness. All of them, purified.

Within this consciousness and the body, if there are any kind of stains, or suffering, or pain, or trauma, or defilement, and subtle disease, subtle defilement, cause of disease, whatever, karmic imprints, all of them are purified. Completely purified. No more. And you achieve long life siddhi. Sanskrit word siddhi means realizations, and powerful realizations. Siddhi.

Now, I will explain a little bit more visualization this time. Protection. Protection for your life force. So, we have life. We are alive right now. And because our consciousness is based in your heart chakra, from the tantric Buddhist point of view, the heart chakra. Your consciousness is supported by prana called life-sustaining prana. So, this prana is important prana. It’s very, very, very subtle prana. And this is the most subtlest prana, and it’s called indestructible prana. Life-sustaining prana depends on your karma in this life. So when your karma is exhausting and diminishing, then your life-sustaining prana becomes weak. When the prana of life-sustaining becomes weak, then your consciousness becomes weak. Of course, your body becomes weak, everything becomes weak. Then, gradually, life force is diminishing. Then it makes the life getting shorter, shorter, shrinking, shrinking the life force. This is why people have short life.

For protection, you visualize white light going out from the TAM at your heart and forming a barrier, a “tent” around you. You imagine no negativity can enter.

So, when you do the long-life Tara mantra and breathing meditation, visualization, it purifies unwholesome karmas; it creates virtuous karma. Then your life-sustaining prana becomes stronger, powerful. So it’s like in the oriental philosophy, they talk about chi, inner chi. Same thing. So, your prana becomes stronger and then your consciousness can remain on this life-sustaining prana comfortably and happily. You feel that you want to stay, you are optimistic, and this is how you achieve long life siddhi. Siddhi. And also, you get inspiration in your mind. Positive mind. You get positive imprint. That’s very important. Uplifting, healing. Then you feel, I have purpose, reason to live. I’m not just sitting here waiting, an old man or old lady. I have a purpose to live. So this is why people can live long, and not only live long, but with good health and with good energy.

One of my spiritual mentors, he was Mongolian lama, he lived 100 [years] and one month. I’m told the last day of his life, his mind is absolutely sure, clear. And he’d did so much spiritual work, healing, and community service, and rebuilding Buddhism in Mongolia. His name was Guru Dewa Rinpoche. Everybody knows Guru Dewa Rinpoche, and many Tibetan people in India know him very well. So, I believe that he had a long-life siddhi.

So, now, I’m going to give you a short explanation on how to do the protection. So then, you focus your meditation at your heart at the white TAM syllable. Now, imagine your white light shining from your heart — it goes outside your body: this time it goes all the way around like a tent. Like a yurt. So, these are white lights, totally, completely solid. The white light symbolizes peace, siddhi of peace. So then you imagine your body-mind is all protected. And you say Om Tare Tuttare Ture Mama Ayu Punye Jnana Pushtim Kuru Soha. Then, outside that white light you visualize another light. This time, yellow light. Again, yellow light emanating from your heart, from the TAM syllable, goes outside the white light. Another layer of yellow light, like a tent outside a tent. White light is the symbol of peace. Yellow light is a symbol of longevity and prosperity. These lights are very solid. Strong. Nothing can enter, no negative forces.

After the initial practice, you visualize protecting your life force with barriers of solid light, first white, then yellow, then red, blue, green.

Now, between … Okay, I’ll explain that later. Then, after the yellow light, again, red light shining from your heart, from the TAM syllable, goes out in a layer of red light like a tent. And the red light is a symbol of power. You have long life; power. And then, you visualize blue light. Blue light shines from your heart from the TAM syllable, goes out and outside the red light. Very strong, round, solid, and give you power.

Then, last one, you imagine green light shining from the TAM syllable, goes straight outside the blue light. So, the green light is what we call the light of action.

So, five colors of light: white, yellow, red, blue, and green. These all symbolize peace, knowledge, prosperity, power, and blue is energy (symbolizes energy and healing), and the green one symbolizes action, activity — like a green color is action and like a green grass, green forest, when spring comes and the leaves are changed, the color becomes green. Like that, action color. So you have five kinds of what we call siddhi, in Sanskrit, peaceful siddhi. Siddhi of knowledge and wisdom, siddhi of power, siddhi of energy, siddhi of action (karma). Sanskrit word is Sita, Ratna, Padma, Vajra, and action [Karma]. White color represents Sita, siddhi of peace. The yellow color symbolizes Ratna siddhi. The red color symbolizes Padma siddhi. The blue color symbolizes Vajra siddhi. And green light symbolizes Karma siddhi. I studied Sanskrit, myself, in Sanskrit University; Sanskrit in India, so I know a little bit about Sanskrit. It is very helpful to know Sanskrit.

Between the barriers of protective light you can visualize a layer of purple lotus petals.

So, you imagine now you have all the siddhis around and you are protected. On top of that, one last thing, between these layers of lights you visualize purple color, lotus petals. Purple color of lotus petals filled between all the layers of colors. Then you say the mantra Om Tare Tuttare Ture Mama Ayu Punye Jnana Pushtim Kuru Soha. It’s wonderful. Wonderful protection, wonderful for longevity, good health. And I wish you have longevity and much more happiness. 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.

NOTE: Special Event Notice: For those in the Ontario Canada area, Rinpoche will be in town for 2 weeks for an extensive round of teachings: Medicine Buddha weekend retreat, Vajrasattva initiation, Chittamani Tara Initiation, Yamantaka weekend retreat (for those with previous initiation). Information here>>

The post White Tara long life practice video with guided visualization from H.E. Zasep Rinpoche, with mantra and beautiful Tara visualizations appeared first on Buddha Weekly: Buddhist Practices, Mindfulness, Meditation.

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

Formal sadhanas are transmitted in text form through an unbroken lineage from guru to guru back to the Buddha. Here, a meditator in lotus position meditates with a written text (Sadhana) as a guide. A Sadhana combines sounds (prayers and mantras), actions (mudras), intense visualizations (guided), even a sense of place (mandalas) and the six senses (smells, tastes, and so on from the visualized offerings.)

Sadhanas in Vajrayana are (metaphorically) the recipes to successful Buddhist realizations. As with a chef in the kitchen, you don’t have to use the recipe — but it ensures a good result. The spectacular result, as with fine cuisine, is due to a preceeding lineage of accomplished practitioners, unbroken teaching lineage going back to the source of wisdom, the Buddha.

 

Today, many Sadhanas are available digitally. Here, H.E. Zasep Rinpoche teaches from a Tibetan script Sadhana on an Apple IPad. Today, with teachers travelling around the world, digital versions are indispensable. Image from a 2018 teaching at Gaden Choling in Toronto.

What is a Sadhana?

Alexander Berzin (right) greets the Dalai Lama.

“There will be an abbreviated one; there will be a full one; sometimes there’s a medium level as well. And my teacher Serkong Rinpoche said that the abbreviated forms, the short forms, are for advanced practitioners. It’s the long, full forms that are for the beginners.” [1]

The three secrets of Tantric Sadhana

Venerable Khempo Ringu Tulku

“…the three “secrets”, characterise sadhanas, and not only sadhanas, but all Buddhist practices:

1. In the beginning, or during the preparation phase, there is the secret of Bodhicitta

2. In the middle, that is the real practice, there is the secret of Selflessness

3. In the end, there is the secret of Dedication.”[3]

An inside spread of “Tara in the palm of your hand.” There are guided meditations (sadhanas) with illustrations for each of the 21 Taras. Uniquely, in this case, the 21 Taras are in the precious Surya Gupta tradition — where each of the 21 Taras appears different. In other systems, the 21 Taras appear similar, changing only in colour and a few minor expressions. To order the paperback edition of this book, visit Amazon>>

Then, in the middle, we focus on practice without selfishness — with no attachments and “with a view of Shunyata.” To do this, we have to “purify” obscurations, develop merit (through the six paramitas or givings). We also generate ourselves (or pretend to) as the Enlightened Deity as a method to remove those attachments and develop wisdom. Ven. Khempo Ringu elaborates:

“Through the practice of sadhanas, we forcefully turn ourselves into a deity, and we exercise or train to see ourselves, our body, speech and mind, as the body, speech and mind of the Buddhas, even though we have not actually reached that stage. This is what is meant by exercising at the result level, which is why Tantrayana is sometimes called the Yana of Results.”

Incessant Sadhana practice and mantra recitation are recommended by Guru Rinpoche.

The secret of Sadhanas

The unifying factor of all Sadhanas: motivation

H.E. Venerable Zasep Tulku 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.

“Motivation at the beginning, and dedication at the end. According to Kadam tradition and Gelug tradition, in the Lamrim teachings, mentioned it is very important to have right motivation in the beginning — the beginning of your practice.

Let’s say you sit down to meditate, or do sadhana practice — whatever practice you do — you must, and should, begin with right motivation, pure motivation. That makes a big difference for your practice.

“For instance, when you generate Bodhichitta motivation, pure motivation, you say, from your heart, “I would like to do this practice, meditation session, or sadhana practice, or mantra recitation, for the benefit of all sentient beings. Enlightenment for all sentient beings. May I become Buddha for the sake of all sentient beings, as soon as possible. For that reason, I am going to do Samatha Vipassana meditation, or I would like to do sadhana — say, sadhana of Tara, or sadhana of Avalokiteshvara.”

Preliminary practices included

• Prostrations and Taking Refuge
• Vajrasattva Mantra
• Mandala Offering
• Guru Yoga

Most complete Sadhanas include all of these, and other preliminaries.

The ingredients of Sadhana

• Refuge: taking Refuge in Guru and the Three Jewels: Buddha Dharma and Sangha
• Generating Bodhichitta (and often meditating on the Four Immeasurable)
• Seven-Limb Practice (all Sadhanas have either a simple or highly detailed version of this)
• • Bodhichitta motivation
  • Prostration
  • Offerings
  • Admitting our mistakes and requesting Forbearance (confession/purification)
  • Rejoicing
  • Requesting teachings
  • Requesting our teacher remain with us
• Generating as deity: Vajrayana is unique in Buddhism; it adds “Generation as a deity” or “visualization” to other forms of meditation (such as breath or mindfulness); specifically, visualization of becoming the Enlightened Being. Although we’re only practicing (or play-acting the Enlightened role) — it is vital role-playing; similar to an actor rehearsing the script, or a chef praticing with ingredients. Importantly, the Sadhana will fully describe in elaborate detail, exactly what to visualize.
• Mantra recitation: introduces sacred sound to the recipe — this is one of the “secret sauces” of Vajrayana
• Dedication of the merit (considered indispensable in Buddhist Practice).

The goal: a shortcut to Enlightenment

Lama Zopa Rinpoche

“When Lama Tsongkhapa asked Manjushri: “What is the quick way to achieve enlightenment?” Manjushri advised Lama Tsongkhapa to attempt all these together: purifying the obstacles to attainment (Vajrasattva practice is what is normally mentioned in texts, but it includes Confession of Downfalls with recitation of the Thirty-five Buddhas’ names and so forth); collect the necessary condition of merit (offering mandalas is what is usually mentioned); second (since the previous two are counted together), make one-pointed request to the guru to receive blessings; and third, train your mind in the actual body of the practice, the stages of the path to enlightenment. This is the answer Manjushri gave to Lama Tsongkhapa’s question.” [2]

Purposes of the steps

• Purifying negative karma (confession)
• Generating merit (through offerings and so on)
• Developing compassion (Bodhichitta practices)
• Developing wisdom and insights
• Overcoming incorrect perceptions of the nature of reality.

• Delusion (Sanskrit: moha, Tibetan gti mug, English: confusion, ignorance)
• Attachment (Sanskrit raga; Tibetan ‘dod chags; English desire, sensuality, greed)
• Aversion (Sanskrit dvesa, Tibetan zhe sdang; English hatred)

Ingredients of more advanced practices

“Now the structure of a sadhana is – the full sadhanas – is that it starts with a lineage practice. So you visualize the whole lineage going back to the Buddha, in whatever form the Buddha might have appeared in for giving the practice. Whether it’s Vajradhara, whether it’s Samantabhadra, whatever it is, it doesn’t matter. It will be different in each practice. And then you imagine the whole line of lineage masters going all the way down to your present master, the one that you receive the empowerment from, and you recite a verse for each one of them; or it can be a verse that includes a few of them.” [2]

Eleven Yogas of Vajrayogini

• Yoga of Sleep
• Yoga of Arising
• Yoga of Experiencing Nectar
• Yoga of the Immeasurables
• Yoga of the Guru
• Yoga of Generation
• Yoga of Purifying and Blessing All Living Beings
• Yoga of Receiving blessings from the Enlightened Ones
• Yoga of Verbal and Mental Recitation of the Mantra
• Yoga of Inconceivability
• Yoga of Daily Activities

Special ingredients

The habit of Sadhana is about results, not boredom

But, why do we have to “speak it?”

Why do I have to visualize it that way?

No editing, please

The long and short of Sadhana

The post Sadhanas: the secret sauce recipe of Vajrayana Buddhism — the ingredients that make it effective, and how to embrace its elegant formulas appeared first on Buddha Weekly: Buddhist Practices, Mindfulness, Meditation.

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

Of all the Buddhist meditational deities — and, of all the Bodhisattvas we meet in the sutras — the overwhelming feeling with Manjushri is “gentle wisdom” and “gentle friend.”

We feel warm, comforted, and supported in the youthful arms of Manjushri. More importantly, we receive the gentle wisdom we need to progress on the path.  Manjushri is the favorite practice of scholars, debaters, teachers, writers, scientists and thinkers — but he is approachable for all beings.

A stunning thangka of Lord Manjushri by Jampay Dorje. This is available as a print>> For a full interview with the magnificent modern tangkha artist Jampay Dorje see>>

“Wonderfully auspicious” Manjushri, the “gentle friend” of Buddhists, cuts through our ignorance, helping bring insights into the true nature of reality — Shunyata. As a manifestation of “prajna” or insight (wisdom), his name describes who he is. His other important name — also symbolic of ultimate wisdom and Dharma — is Arapachana, which is also his mantra: standing in for the entire Sanskrit syllabary (more on this later.)

He is an important presence in Mahayana sutra, especially the Prajnaparamita sutras (Perfection of Wisdom sutras, see a commentary on Heart Sutra here>>), Lotus Sutra, Avatamsaka Sutra. He is attributed with bringing the insight that leads many sentient beings to Enlightenment. In all of Mahayana Buddhism, he is considered the Bodhisattva of Wisdom; in Vajrayana, he is a completely enlightened Buddha. (This is not a contradiction, but rather, a path: the Bodhisattva path leads to Buddha Enlightenment.)

He is also one of the three “great” Bodhisattvas, along with Avalokiteshvara and Vajrapani. Broadly speaking, they represent three critical concepts, or the three virtues of the Buddha:

• Manjushri: wisdom and insight (prajna)
• Avalokiteshvara: compassion and love (metta)
• Vajrapani: power and strength and protection.

Manjushri practice and devotion is suitable for all beings. He is not a lofty, scary, wrathful, stern, unapproachable deity; quite the opposite. He is down to earth (earthy, golden colour), kind, smiling, welcoming, youthful, and beautiful.

No labels for Manjushri?

Even though labels are, in many ways, the antithesis of ultimate (or transcendental) wisdom — since imputed labels are one of the incorrect perceptions of sentient beings — nevertheless, Manjushri’s name describes his essence; his name translates as “gentle glory” or, variously, “wonderfully auspicious” or “sweetly glorious” or “gentle friend” (from the Tibetan).

His perfect Pure Land is Vimala, in the East, and he is associated with Vairochana (Tibetan, nangpar nangdze, English Buddha Resplendent.) His other names include Vakishvara (Lord of Speech.) As an emanation of Vairochana — who vowed to emanate throughout the universe as a youthful Bodhisattva of Wisdom — he represents the “beginnings” of wisdom and our own ability to achieve it. Manjushri does not give us the answers; he grants us the process to find our own wisdom. The beginnings of wisdom, and that first all-important insight. He especially helps us see through the delusions of duality.

Symbols: the language of insight

In the same way, we must use labels to imperfectly describe the perfect, the language of symbols is especially important for those who seek insight from glorious gentle friend Manjushri. In many representations, he holds aloft the flaming sword of wisdom: the blade cuts through the incorrect perceptions of reality, bringing us sharp insight into Shunyata, or Emptiness. The sharp edge cuts through delusions.

The sword, in Sanskrit, is called a Khadga. Not only is Manjushri’s sword a symbol of discriminating wisdom, but it also helps us cut through delusions, aversions, attachments, and all the things that trap us in our dualistic world of Samsara and suffering.

In his other hand is the Prajnaparamita Sutra or text — the Perfection of Wisdom teachings, usually on a sacred lotus.

Lord Manjushri in his full youthful splendour by Ben Christian. The flaming sword (Khadga) of Lord Manjushri represents “cutting through delusions” — the beginning of wisdom. For a feature interview with artist Ben Christian, see>>

The symbols and iconography can vary depending on culture. In Tibetan symbolism, he is normally crowned with Bodhisattva crawn and appears youthful, a young man often described in visualizations as 16-years old. Chinese Wenshu sometimes has different iconography: holding a ruyi sceptre and riding on a snow lion, for example. But the symbols always focus on wisdom.

There are also specialized forms of Manjushri: Black, Orange, Four-armed Namsangiti, wrathful Yamantaka, and many others. For instance, as Namsangiti, he is yellow with one face and four hands and holds in the first right hand a blue sword of wisdom licked with flame, and in the left at his heart, he holds a pink utpala flower; then, the blossom at ear-level supports the Prajnaparamita sutra. In the lower two arms are a bow and arrow.

Orange Manjushri.

Jampal Tsanju is another emanation of Manjushri with one head and four hands holding a sword, the Prajnaparamita sutra and a bow and arrow.  He is pink or white with one face and four hands. There is also a three-faced form.

The youthful beauty of Manjushri: the beginnings of insight

Why is Manjushri always visualized as a beautiful youth of sixteen, in the prime or beginning of his manhood? This important symbol reminds us that Manjushri is the beginning of insight. Within his practice is also the ultimate completion of practice, as represented by the “Perfection of Wisdom” text in his hand. But, the youth symbolism is vital, since most suffering humans, even the most advanced among us, could be said to be just at the “beginning” of understanding and insight.

In Manjushri’s right hand is the wisdom sword, flaming with insight. In the left hand, on a lotus, is the sacred Prajnaparamita sutras, the Perfection of Wisdom.

He encourages us, with his smiling, gentle, face — the “gentle friend”, as he is called by many — and his simple symbolism. Unlike other Buddhist deities, his symbolism is ultimately simple. Just as the Heart Sutra (part of the Prajnaparamita sutras‚ is short and simple — clear and concise “Form is emptiness; emptiness is form” — at the same time his elegant simplicity is also ultimate complexity and deep, profound wisdom. Just as Heart Sutra expresses the vastly profound in a few hundred words, Manjushri’s symbolism of sword, text and youth likewise deliver a concise, yet vastly profound message.

Simplicity and essence: even in his mantra

Manjushri’s image and symbolism conveys the essence and simplicity of insight; likewise, his mantra is ultimately “essence and profound simplicity.” Each lof the seven syllables of his short mantra is deeply profound — conveying within in it the essence of all other mantras. Even the way we chant his mantra is unique:

OM AH RA PA TSA NA DHIH

(Tsa sounds like, and is sometimes spelled as “cha”.)

Tibetan-style mantra chanting Om Ah Ra Pa Tsa Na Dhi Dhi Dhi  (with receding reverb on Dhi, Dhi, Dhi…) video with Deva Premal & The Gyuto Monks Of Tibet:

Another stunning tangkha from Jampay Dorje (Ben Christian) — this time with Manjushri on the Snow Lion. In this visualization, both the sword of wisdom and the Prajnaparamita text are on lotuses. For a Buddha Weekly interview with this amazing artist, see>>

Arapacana: the forty-two letters

The most wholesome way to think of the “meaning” of the Manjushri mantra is to understand it’s root. Taken together, after the OM is ARAPACHANA (Arapatzana, Arapacana) — which literally is the syllabary of forty-two letters in the Gandari language (Sanskrit, Pali, etc). In some texts, Arapachana is another name for Manjushri.  Clearly, this is very unique. Manjushri, then, in one way, can be said to be the wisdom of all the Dharma, expressed as the forty-two letters. Either way, when we recite Om Ah Ra Pa Tsa Na Dhih, we are basically reciting all forty-two syllables of the ancient syllabary, plus Dhi, which has a unique meaning.

Uniqueness of Dhi

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

Why unique? Unlike other mantras, that often finish with Soha (Svaha in Sanskrit)  — Manjushri’s mantra not only ends in the mysterious syllable “Dhih”, but we are instructed to repeat the Dhih as much as we can at the end of our recitation — as if our voices are merging with the Oneness of the Universe, or the Emptiness of Shunyata. We chant this “decrescendo” — with each breath softer and softer and softer, as if we are merging with Emptiness. We visualize our breath emanating countless Dhih’s golden like Manjushri himself, going out and blessing the universe, and purifying all negative karmas, energies and defilements — most of which arise from ignorance.

Dhih, then, is an antidote for ignorance.

Unlike other mantras, Om Ah Ra Pa Tsa Na are Sanskrit syllables not necessarily assigned “meaning.” While we can translate Om Mani Padme Hum (for instance, Padme is lotus), and other mantras, Manjushri’s mantra is the wisdom of Dharma, represented by sound and speech — here symbolized by syllables.

In commentaries, however, Om Ah Ra Pa Tsa Na Dhi takes on many layers of meaning.

Sutra on Perfect Wisdom: meaning of the mantra

In the Sutra of Perfect Wisdom, the Arapachana syllables of the mantra — despite not having the literal meaning — are described as:

A — the insight that all Dharmas and all “things” are unproduced
RA — the insight that all  Dharmas are without stain or dirt (rajas) — free of defilements
PA — the insight that all Dharmas are ultimate (paramartha)
CA (CHA, TZA) — the insight that all things cannot be apprhended because there is no “arising” and no “ceasing.”
NA — the insight that the essential nature of names and labels cannot be gained or lost.

Anyone can benefit from chanting the wisdom mantra of Manjushri:

A Commentary on the Arapachana Mantra

Wenshu Manjushri rides a snow lion and caries a rhyu sceptre. 文殊菩薩-藏傳

Khenchen Pracchimba Dorjee Rinpoche delivered a wonderful commentary on the essence of the mantra from a Tantric Buddhist point-of-view:

OM — represents the enlightened form of body, speech and mind embodied in Manjushri’s three kayas. First, the Manjushri mind is equal to the wisdom mind of all Buddhas – the dharmakaya. You may ask how to practice the dharmakaya? If you experientially understand Buddha nature and rest in the Buddha nature in your meditation you are practicing dharmakaya. Second, the Manjushri mantra Om Ah Ra Pa Tsa Na Dhi represents the enlightened speech of all the Buddhas. If you recite this mantra more and more your usual worldly perceptions will transform into perceptions of Buddhas in Buddha fields. This is how enlightened speech of Manjushri manifests in the sambhokaya form. Finally, if you focus in your meditation on the body of Manjushri as depicted in thankas – in orange color and with all the ornaments – you are engaging in a nirmanakaya practice. This is a practice focusing solely on the visualization without reciting the mantra and without resting in Buddha nature…

AH — stands for the direct understanding of the nature of phenomena. This realization develops as we examine everything. That means that we ask questions such as: What does my body and mind consist of? What do all the things around me consist of?  As a result of repeated inquiry and contemplation, the realization of emptiness as the true nature of our mind as well as all external phenomena arises. Understanding of the emptiness of everything is the wisdom path.

RA — The syllable RA represents understanding of emptiness from the Hinayana point of view. This approach emphasizes the emptiness of the self but believes that at the deepest level everything consists of very small subatomic particles.  Similar views are held by scientists these days. These teachings of the ‘Hinayana’ emptiness are suitable for those practitioners that have difficulty in understanding emptiness in its ultimate nature.

PA — stands for meditation. There are two basic types of meditation: the conceptual (thinking) and the non-conceptual (without thinking) meditation. In the conceptual meditation we rely on thinking about various concepts such as impermanence, suffering or karma. This is actually not considered a meditation in the strict sense. The ‘real’ meditation is non-conceptual and means that we see the nature of phenomena directly. In our practice we usually first combine the conceptual and the non-conceptual meditation until we are able to rest in the nature of mind completely without thinking. For example, if you have to ask yourself whether your meditation is conceptual or non-conceptual you are practicing conceptual (thinking) meditation. If you engage in a true non-conceptual meditation you don’t have to check whether your meditation is conceptual or non-conceptual – your feeling of resting in the nature of mind is so reassuring that there are no questions to be asked.

TSA — symbolizes the importance of samsara and nirvana. The exact nature of both nirvana and samsara is emptiness. But if we don’t understand the exact nature of samsara, it manifests to us in the form of three sufferings. The three sufferings are: the suffering of change, the suffering upon suffering and the suffering of everything composite. If we exactly experientially understand the real nature of samsara it will instead appear to us in the form of three kinds of peace: arhat peace, bodhisattva peace and Buddha peace…

NA — stands for karma. In short, it means that all the suffering we experience is the result of our previous non-virtuous actions and all our happiness results from our previous virtuous deeds. There are two basic kinds of karma: the individual karma and the collective karma. As the name says our individual karma is related to our personal deeds and their results…  We need to understand that with each action of our body, speech and mind we are sewing the seeds of our future experience…

DHI — represents the wisdom path teachings. It is the fruition of all the practices represented by the previous syllables. We can imagine that our samsara mind is like a block of ice flowing in the water of nirvana wisdom. The syllable DHI represents the fruition of our practice that melts the ice of our samsaric mind into water — its real Buddha nature. This is the Dzogchen view.

Anyone can benefit from chanting the mantra of Manjushri. No empowerment is need:

Other manifestations of Manjushri

Yamantaka practice is a Highest Yoga Tantra practice. Yamantaka is a wrathful manifestation of Manjushri. The top head in this Thangkha is Manjushri’s face. For a story on Yamantaka, see>>

As with most of the Bodhisattvas, Manjushri has emanated as a human — a wise teacher — to help all sentient beings. His most famous “emanation” is Lama Tsongkhapa, the founder of the Gelug tradition in Tibetan Buddhism.

Other emanations include: Mahasiddha Virupa, Mahsiddha Naropa, Emperor Trisong Detsen, Translator Lotsawa Loden Sherab, Father of the Tibetan Language-Thonmi Sambhuta, Yogi Ra Lotsawa, Scholar Sakya Pandita, Buton Rinchen Drub, Panchen Sonam Srkpa, Duldzin Drakpa Gyaltsen, and Tulku Drakpa Gyaltsen.

Manjushri also has several specialized emanations and forms, including the most famous of Tibetan deities, great Yamantaka, the Foe Destroyer, Opponent of Death.  (Story on Yamantaka here>>) He also emanates as Black Manjushri. (Story on Black Manjushri here>>)

The post Youthful Manjushri: the beginning and flowering of wisdom; the gentle friend who cuts through ignorance with his flaming sword; Arapachana, the great essence mantra appeared first on Buddha Weekly: Buddhist Practices, Mindfulness, Meditation.

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

There are times when daily life conspires to push aside our good intentions to meditate, or to make offerings to the Three Jewels, or — for some of us — fulfil our daily commitment to practice sadhana.

H.E. Zasep Rinpoche, spiritual head of Gaden for the West.

Concerned that I wasn’t fulfilling my practice commitment, I once asked H.E. Zasep Rinpoche what do do at these times? He said, simply,

“You have time for mantras, don’t you?”

He laughed and went on to explain how he’s always on an airplane headed to some teaching engagement or another, but he is able to do his practices from the uncomfortable economy-class seat. He then instructed me to make sure I at least chanted the mantras of my meditational deities (Yidams) daily — even if it meant chanting mantras in every spare moment: on the commute to work, while driving in stop-and-go traffic, while fixing the fence,  even when grabbing a coffee to go. (Caution: pay attention to the road and hammer!)

Bringing the mantras into your “daily life” is especially powerful. Mingyur Rinpoche, in a talk “I’m too lazy to start a meditation practice” said [See Mingyur Rinpoche’s short teaching video below.][3],

Mingyur RInpoche in front of giant temple prayer wheels filled with millions of mantras.

“Try to join your spiritual life and your daily life together. That’s the best!” Chanting mantras during  daily activities is one way to do this.  He also coaches us to meditate and do mantras anywhere, while watching TV, standing up, sitting down, driving to work. “For example, if you are in the train, subway, you can meditate while you’re standing up!”

H.E. Garchen Rinpoche — mantra wheel in hand

No where is this better exemplified than in the example of His Eminence Garchen Rinpoche. He is rarely seen without a mantra wheel in his hand, spinning constantly even as he teaches, walks, travels, chats. A mantra wheel, or mani wheel, is a prayer wheel containing millions of mantas. You spin the wheel to symbolically send millions of mantras out to the world to benefit all sentient beings. His Eminence, at the age of 22, was imprisoned for 20 years after the Cultural Revolution. In the labour camp, one had to practice secretly, or face punishment — and mantra is ready-made for secret and silent practice. He is known for his vast compassion.

 

“There are some practitioners who have a strong aspiration to engage in practice and although they really want to practice, due to some karmas they have accumulated in the past, they have not the opportunity to practice and they are under the power of someone else and so they cannot practice. For them it becomes very important to look for skillful means to engage in practices.”

He gives the example of mantra and prayer wheels. [2] [For a feature story on Prayer Wheels see “Wheel of Dharma: Why Prayer Wheels May be the Ideal Buddhist Practice for Busy People”>>]

Mantra — “mind method”

Geshe Tsultim Gyeltsen wrote, in a commentary on Heart Sutra [1]:

“In both sutra and tantra, the word mantra has the same connotation  — protecting the mind.”

Mantra literally translates “mind vehicle” — “man” meaning mind and “tra” meaning method or instrument. It is, literally, “mind instrument” or “mind method.” Some teachers translate “Man” as mind and “tra” as protection. The way of mantra is called Mantrayana; “Yana” means vehicle. In Buddhism, vehicles are “methods” and practices: sutra vehicle, tantra vehicle, mantra vehicle (mind method vehicle.)

Kyabje Lama Zopa Rinpoche teaching.

Kyabje Lama Zopa Rinpoche explained the meaning of mantra in Nyung-na Teachings at Lawudo:

Mantra literally means “guarding the mind.”

“The meaning of mantra is “guarding the mind.” Guarding it from what? From clinging, or attachment, and the view of this life.

“It means guarding the mind from attachment, the view of this life, and the three lower realms. It means guarding the mind from the whole suffering realm of samsara, which means all six realms, and from seeking and being bound to the blissful state of peace for self. It guards the mind, or in other words, it guards oneself. It means the same thing. It is related to guarding the mind but it means guarding you from all these problems and from binding yourself to the blissful state of peace. It also guards your mind from the impression of the subtle dualistic view, or she-drib, which is another name for obscurations to the objects of knowledge. The ignorance that believes in self-existence causes things to appear as truly existent.”

Aside from protection it can be said that mantra also “fortifies” our mind.  How? It helps us purify our minds by focusing on pure Dharma. It helps us remain mindful (right concentration) —in this case mindful of the sounds of the mantra, and any visualization that goes along with it. It engages our mind at a profound level — its effect well supported in peer-reviewed study after study. (In some studies, for example, mantra and visualization practices are beneficial to people suffering from cognitive decline. See “Science of Medication: Peer reviewed studies prove…”)

Mantras and meditation can be done almost anywhere. Mingyur Rinpoche coaches us to at least do a few seconds or minutes of meditation at a time, instead of waiting for that long session that never comes.

Mantra and physiotherapy

Pain can be reduced through mindfulness meditation according to research studies. I’ve also found mantra to be very effective. Sometimes mindfulness draws more attention to the pain. Mantra focuses the mind away from the pain, and engages our own minds in healing.

I have my own first hand experience with the power of mantras — as cited in these peer-reviewed studies. I had to undergo recovery physiotherapy. The pain was intense; almost impossible to bear. I found that mindfulness meditation didn’t reduce pain for me — it made me pay more attention to it. Mantra, on the other hand, particularly, in my case Medicine Buddha Mantra, actually reduced the intense pain of my ordeal.

Yes, I still felt the pain, but by focusing on the mantra, I noticed the pain less, and — in time — I felt that the mantras did more than make pain bearable; it sped up the process of healing for me. From my own experience, I’ve also found that mantras dramatically reduce fear — for example, during air turbulence on a nasty flight. Is it psychologic benefit, therefore all in the mind? Yes, of course. Mantra literally is “mind vehicle.” But mind, naturally, has dominion over body.

Mantra: essence practice

At the same time, it is taught that mantra is the “essence of the Enlightened Body, Speech and Mind.” When we chant the Chenrezig (Avalokiteshvara, Guanyin) mantra Om Mani Padme Hum, we are invoking the compassionate energy — Enlightened Body, Speech and Mind — of Chenrezig. Even if we don’t speak the mantra — for example if we spin a prayer wheel with the mantra, or simply mentally chant the mantra — the essence is the same.

This concept of “sound essence” is not unique to Buddhism. Mantra began with ancient Vedic beliefs, widened expansively in Hinduism and Buddhism, and is also found in other spiritual paths; for example, a Catholic, chanting “Hail Mary” with a rosary might invoke a similar effect — focusing the mind on what Holy Mary represents.

In one of our earliest stories at Buddha Weekly, our guest contributor, Sonic Mike, used skateboarding as his form of active Buddhist meditation. He achieves mindful concentration and peace, even moments of enlightenment, from repeated skilled activities, in the same way Shaolin monks use martial arts. The original story is here>>

Mantra — not an excuse for laziness

It is this “essence” that makes mantra a valid “stand in” for daily Buddhist practice. No teacher advocates laziness, or “skipping practice” by simply chanting a few mantras. It’s just that, as Zasep Rinpoche said, there is no excuse for not practicing because “you have time for mantras, don’t you?” But, in those times where you genuinely have no time or alternative, mantra is the go-to practice for many of us.

Mingyur Rinpoche on “I’m too lazy to start a meditation practice”:

Brand mantra — a stolen concept is a good one

This “essence” idea is, conceptually, why marketers use the term “Brand Mantra.” I don’t point this out to diminish the value of spiritual mantra, but simply to illustrate “essence.” Marketing and advertising tends to borrow spiritual terms a lot; in co-opting the spiritual term, they are saying “the essence of the brand, it’s Brand Mantra, is X.” Usually, this is five words or less, a slogan: “The Real Thing” for Coke, “Ultimate Driving Machine” for BMW, “Homemade Made Easy” for Betty Crocker.

Mantra, in Buddhist practice, is far more profound. It literally empowers and impacts the mind at a far deeper level than even the catchiest marketing slogan. It literally is the essence of the deities essence. The essence of the essence? Literally. Om Mani Padme Hum is the essence of Avalokiteshvara; the essence of Avalokiteshvara is compassion for all sentient beings. By chanting “Om Mani Padme Hum” we are using our mind vehicle to activate compassion for all sentient beings.

Heart Sutra is an “essence of wisdom” sutra. The Heart Sutra Mantra contains the essence of this wisdom.

Mantra is a complete practice?

So, one all-embracing definition of mantra is “essence of…” Essence of what? In various commentaries on the Heart Sutra, it is stated that the mantra Om Gate Gate Paragate Para Samgate Bodhi Soha is “the essence of the entire Heart Sutra.” [For a teacher commentary on Heart Sutra, please see “Video: Commentary on Heart Sutra”  and this written commentary on Heart Sutra.  ]

In the Heart Sutra is written:

“Therefore, the mantra of the perfection of wisdom, the mantra of great knowledge, the unsurpassed mantra, the mantra equal to the unequaled, the mantra that thoroughly pacifies all suffering, should be known as truth since it is not false. The mantra of the perfection of wisdom is declared:

TADYATHA [OM] GATE GATE PARAGATE PARASAMGATE BODHI SVAHA

“Shariputra, the bodhisattva mahasattva should train in the profound perfection of wisdom like that.”

Mantra — the simplest of practices, the most complete of practices

Mantra is — at the same time —the simplest essence of practices and the most complete of practices. Whether we treat mantra as a meditation practice, a commitment practice, a prayer, an aspiration, a purifying phrase, a mindfulness exercise, a healing wish, a desperate call for protection, or even as a lucky chant, it is clear that mantra is all things. It is, in essence, the complete package.

Mantra is said to be the Enlightened Mind and Body, as Enlightened Speech. Speech always has that “power.” We can visualize and comprehend all things from words.

Garchen Rinpoche with his famous prayer wheel. The prayer wheel is typically filled wih millions of written mantras, usually the compassion mantra, or Mani Mantra, Om Mani Padme Hum. The compassion of Garchen Rinpoche is world-renowned.

Dharma and “words” most important Jewel?

Praising the Three Jewels.

Of the three Jewels in Buddhism — Buddha, Dharma and Sangha — the Dharma is always considered the most important. Why? Buddha taught the Dharma, and is world-honoured and respected for that. In the Buddhist analogy, Buddha is the Doctor who prescribed the cure for our suffering.

The Dharma, however, is the actual cure. Long after Buddha has “gone beyond” — “gone beyond is the literal translation of “Paragate” in the Heart Sutra — he left behind the universal cure to our suffering: the eight noble truths and his other teachings. The Dharma in all its wondrous forms: Sutra, Tantra and Commentary. And, Dharma are “words” just as Mantra are sounds. Mantra (sounds) are the essence of Dharma (words.

The final Jewel, the Sangha, is the “nurse” in our cure analogy. The Sangha are our supportive network of Bodhisattvas who help us on our quest to free all sentient beings from suffering. Vital support, wonderful support, but the Dharma is still the essence of the path. It is the Dharma that Buddha (the first Jewel) proclaimed, and it is the Dharma that the Sangha (the third Jewel) try to practice.

Mantra and words capture the essence of all

In John 1:1, the scripture says, “In the beginning was the Word, and the Word was with God, and the Word was God.”

This is a very Buddhist concept as well — in fact common to all spiritual paths — that sound and vibration are the beginning and essence of all. Aum (OM) is the most famous of mantras, and it forms the root of all mantras. It comes from ancient pre-Hindu spirituality, and is now common to many faiths. Some scholars even claim Amen is derived from Aum. (I won’t cite sources on this, it’s not that critical; it was just interesting to note, in passing.)

When you briefly close your eyes and do silent mantras or meditaitons in the office, you are suddenly in a different place.

So, it can be said, that mantra, even the simplest mantra, contains the essence of all Dharma.

Kyabje Zopa Rinpoche explains mantra as Dharma:

“Secret mantra is not only to guard your mind; it has many functions and benefits. Even the three-syllable mantra, OM AH HUM, or just one syllable has all these powers. For instance, the six-syllable mantra OM MANI PADME HUM, contains the whole path, the whole Dharma. There is not a single Dharma that is not contained in that mantra. MANI is method and PADME is wisdom.

“The whole path to enlightenment is divided into method and wisdom, so that is contained within this mantra. MANI refers to all the method and PADME to all the wisdom that enable you to achieve enlightenment. Somebody who knows the meaning of the mantra can recite this mantra one time and remember the whole path. In the short time it takes to hear this mantra you are reminded of the whole path to enlightenment and all the qualities of a buddha. It is said in the teachings to recite the six-syllable mantra, which is the essence of the whole Dharma.”

Garchen Rinpoche with his ever-present mani (mantra) prayer wheel.

NOTES:
[1]  Mirror of Wisdom by Geshe Tsultim Gyeltsen.
[2] H.E. Garchen Rinpoche Guru Yoga Teachings 2009 at Garchen Institute.
[3] “I’m too lazy to start a meditation practice” video teaching with Mingyur Rinpoche (video above.)
[4] Nyung-na Teachings at Lawudo by Kyabje Lama Zopa Rinpoche

The post No time for daily Buddhist practice? Chant a mantra; a complete meditation and practice in a few precious syllables: protection for the mind — all of Dharma in one mantra. appeared first on Buddha Weekly: Buddhist Practices, Mindfulness, Meditation.

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

One of the most wonderful teachings of Padmasambhava, the Lotus Born, Guru Rinpoche was written down by the Lady Tsogyal — from a request she made just as the master was about to leave — and she, herself, was worried about death. Although she was a accomplished Dakini, she requested:

“This old woman has no confidence about the time of death. So I beseech you to kindly give me an instruction condensing all teachings into one, which is concise and easy to practice.”

Guru Rinpoche, the Lotus Born, the precious master.

Out of his bountiful kindness and love, Guru Rinpoche taught her, delivering one of the most wonderful and concise oral teaching, now known as:

The Refined Essence of Oral Instructions

Although this teaching is a concise teaching focused on “the time of death” and therefore clearly for advanced students — particularly with its focus on the true nature of reality, of emptiness, of the disolution and death process and completion — the teaching itself is resoundingly inspirational. We can imagine Lady Tosgyal, about to be separated from her beloved teacher — having been with her master since the age of eight — having doubts, and then, the serene Guru emphasizing the essence of practice.

Lady Tsogyal’s Plea

This  oral teaching, and the Lady’s hearfelt plea, resonates with both beginning and senior Tibetan Buddhist students: if the great Lady can have doubts — despite years of accomplishments — then we need not feel embarrrassed to ask questions of our teachers at all stages of our learning. We need not feel bad about going back to our notes and videos of past retreats; we should not worry if our question seems too basic.

The Lotus Born, kindly instructing even the most accomplished Lady in the basics, is an example for us all. In Tibetan Buddhism, teachers always invite questions.

When the great master was about to leave Tibet, the Lady implored:

“Oh, Great Master! You are leaving to tame the rakshas. I am left behind here in Tibet. Although I have served you for a long time, master, this old woman has no confidence about the time of death. So I beseech you to kindly give me an instruction condensing all teachings into one, which is concise and easy to practice.”

Lady Tsogyal

Although every teaching of Padmasambhava, the second Buddha, the Lotus Born is precious, this concise teaching is a wonderful “refresher” for all devoted practitioners.

Guru Rinpoche’s Concise Instructions

The great master replied:

Padmasambhava, the Lotus Born Guru Rinpoche.

“Devoted one with a faithful and virtuous mind, listen to me. Although there are many profound key points of body, rest free and relaxed as you feel comfortable. Everything is included in simply that.

Although there are many key points of speech such as breath control and mantra recitation, stop speaking and rest like a mute. Everything is included in simply that. Although there are many key points of mind such as concentrating, relaxing, projecting, dissolving, and focusing inward, everything is included in simply letting it rest in its natural state, free and easy, without fabrication.

The mind doesn’t remain quietly in that state. If one wonders, Is it nothing?, like haze in the heat of the sun, it still shimmers and flashes forth. But if one wonders, Is it something? it has no color or shape to identify it but is utterly empty and completely awake—that is the nature of your mind.

Having recognized it as such, to become certain about it, that is the view. To remain undistracted in the state of stillness, without fabrication or fixation, that is the meditation. In that state, to be free from clinging or attachment, accepting or rejecting, hope or fear, toward any of the experiences of the six senses, that is the action.

Whatever doubt or hesitation occurs, supplicate your master. Don’t remain in places of ordinary people; practice in seclusion. Give up your clinging to whatever you are most attached to as well as to whomever you have the strongest bond with in this life, and practice. Like that, although your body remains in human form, your mind is equal to the buddhas’.

At the time of dying, you should practice as follows. By earth dissolving in water, the body becomes heavy and cannot support itself. By water dissolving in fire, the mouth and nose dry up. By fire dissolving in wind, body heat disappears. By wind dissolving in consciousness, one cannot but exhale with a rattle and inhale with a gasp.

At that time, the feelings of being pressed down by a huge mountain, being trapped within darkness, or being dropped into the expanse of space occur. All these experiences are accompanied by thunderous and ringing sounds. The whole sky will be vividly bright like an unfurled brocade.

Moreover, the natural forms of your mind, the peaceful, wrathful, semiwrathful deities, and the ones with various heads fill the sky, within a dome of rainbow lights. Brandishing weapons, they will utter “Beat! beat!” “Kill! kill!” “Hung! Hung!” “Phat! phat!” and other fierce sounds. In addition, there will be light like a hundred thousand suns shining at once.

At this time, your innate deity will remind you of awareness, saying, Don’t be distracted! Don’t be distracted! Your innate demon will disturb all your experiences, make them collapse, and utter sharp and fierce sounds and confuse you.

Guru Rinpoche, the precious Lotus Born.

At this point, know this: The feeling of being pressed down is not that of being pressed by a mountain. It is your own elements dissolving. Don’t be afraid of that! The feeling of being trapped within darkness is not a darkness. It is your five sense faculties dissolving. The feeling of being dropped into the expanse of space is not being dropped. It is your mind without support because your body and mind have separated and your breathing has stopped.

All experiences of rainbow lights are the natural manifestations of your mind. All the peaceful and wrathful forms are the natural forms of your mind. All sounds are your own sounds. All lights are your own lights. Have no doubt about that. If you do feel doubt, you will be thrown into samsara. Having resolved this to be self-display, if you rest wide awake in luminous emptiness, then simply in that you will attain the three kayas and become enlightened. Even if you are cast into samsara, you won’t go there.

The innate deity is your present taking hold of your mind with undistracted mindfulness. From this moment, it is very important to be without any hope and fear, clinging and fixation, toward the objects of your six sense faculties as well as toward fascination, happiness, and sorrow. From now on, if you attain stability, you will be able to assume your natural state in the bardo and become enlightened. Therefore, the most vital point is to sustain your practice undistractedly from this very moment.

The innate demon is your present tendency for ignorance, your doubt and hesitation. At that time, whatever fearful phenomena appear such as sounds, colors, and lights, don’t be fascinated, don’t doubt, and don’t be afraid. If you fall into doubt for even a moment, you will wander in samsara, so gain complete stability.

At this point, the womb entrances appear as celestial palaces. Don’t be attracted to them. Be certain of that! Be free from hope and fear! I swear there is no doubt that you will then become enlightened without taking further rebirths.

At that time, it is not that one is helped by a buddha. Your own awareness is primordially enlightened. It is not that one is harmed by the hells. Fixation being naturally purified, fear of samsara and hope for nirvana are cut from the root.

Becoming enlightened can be compared to water cleared of sediments, gold cleansed of impurities, or the sky cleared of clouds.

Having attained spacelike dharmakaya for the benefit of oneself, you will accomplish the benefit of sentient beings as far as space pervades. Having attained sambhogakaya and nirmanakaya for the welfare of others, you will benefit sentient beings as far as your mind pervades phenomena.

If this instruction is given three times to even a great sinner such as one who has killed his own father and mother, he will not fall into samsara even if thrown there. There is no doubt about becoming enlightened.

Padmasambhava giant statue at Guru Rinpoche temple.

Even if you have many other profound teachings, without an instruction like this, you remain far away. Since you don’t know where you may wander next, practice this with perseverance.

You should give this oral instruction to recipients who have great faith, strong diligence, and are intelligent, who always remember their teacher, who have confidence in the oral instructions, who exert themselves in the practice, who are stable-minded and able to give up concerns for this world. Give them this with the master’s seal of entrustment, the yidam’s seal of secrecy, and the dakini’s seal of entrustment.

Although I, Padmakara, have followed many masters for three thousand six hundred years, have requested instructions, received teachings, studied and taught, meditated and practiced, I have not found any teaching more profound than this.

Padmasambhava Guru Rinpoche sacred image on the wall of Rongbuk Monastery.

I am going to tame the rakshas. You should practice like this. Mother, you will become enlightened in the celestial realm. Therefore persevere in this instruction.”

Having spoken, Guru Rinpoche mounted the rays of the sun and departed for the land of the rakshas. Following that, Lady Tsogyal attained liberation. She committed this teaching to writing and concealed it as a profound treasure. She made this aspiration: In the future, may it be given to Guru Dorje Lingpa. May it then benefit many beings. This completes the Sacred Refined Essence Instruction, the reply to questions on self-liberation at the moment of death and in the bardo.

SAMAYA. SEAL, SEAL, SEAL.

NOTES

[1]  From Dakini Teachings by Padmasambhava Guru Rinpoche.  (p. 153). Rangjung Yeshe Publications. Kindle Edition.

The post Padmasambhava Guru Rinpoche’s condensed “all teachings into one — which is concise and easy to practice”at the time of death: as requested by Lady Tsogyal appeared first on Buddha Weekly: Buddhist Practices, Mindfulness, Meditation.

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Only a true visionary Yogi could distil a path that fills lifetimes and books into a single song. Such a Yogi is the great Shabkar Tsokdruk Rangdrol, an emanation of the great Milarepa. Both were famous for their songs of wisdom. After a tribute to the Guru and Buddhas, he explains well the urgency of practice:

Leisure and fortune are hard to find, and death strikes quickly,
Actions and their effects do not deceive, and there’s no happiness in saṃsāra.

I take refuge in the Three Jewels, the sources of protection,
And generate love, compassion, and the mind of bodhicitta.

In this particular song, the Song of Practice, the great Shabkar explains the entire Vajrayana path, from beginning to the end: Refuge to offerings, to praise of the lineage Guru, to keeping the Buddha always in mind, to Emptiness, to generation of the deity and the profound true nature of deity, to completion practice and meditation on the channels, to conduct in life, to dedication of merit.

Nothing, not one single element of Vajrayana practice is missed. Reading these words, is like sitting at the feet of the great master Shakbar.

A Short Song of Practice

by Shabkar Tsokdruk Rangdrol

Namo Guru Mañjughoṣaya!

The great Yogi Shakbar.

Dharmakāya Samantabhadra, sambhogakāya Vajradhara,
Supreme nirmāṇakāya, Lord of Sages, and the rest—
Along with those who turn the Dharma-wheel for all,
My teachers, direct and indirect—before you all, I prostrate.

Although I have nothing new to say, which hasn’t been said before
By the victorious buddhas and their spiritual offspring,
The learned and accomplished masters of India and Tibet,
I shall sing a little on what they have taught, so listen well!

Leisure and fortune are hard to find, and death strikes quickly,
Actions and their effects do not deceive, and there’s no happiness in saṃsāra.

I take refuge in the Three Jewels, the sources of protection,
And generate love, compassion, and the mind of bodhicitta.

Nectar cascades from Vajrasattva, seated upon my crown,
To purify my illnesses, demons, harmful influences, and obscurations.

I offer my body, my estate, and whatever virtues I have amassed to the deities:
Kindly accept them and bestow your blessings and accomplishment.

Root Guru, who is the embodiment of all sources of refuge,
I supplicate you: bless me, I pray!

Imagine and continually recall the Buddha,
Appearing very clearly in the space in front of you.

The nature of mind is like space, primordially empty;
Rest in this empty cognizance without the slightest grasping.

All that appears within the sky of mind is like a rainbow;
Understand the unity of appearance and emptiness to be illusory.

Meditate upon your physical body as the form of the deity—appearing yet empty;
And your speech as the mantra to be recited—audible yet empty.

Clearly visualize A and HAṂ within the three channels and the chakras,
And increase the blissful warmth by holding the vase-breath.

From time to time, be diligent in purifying the different realms,

To conclude, seal your practice with prayers of dedication and aspiration.

If you are able to give up life’s distraction and practice in isolation
The leisure and fortune you have won will be made truly meaningful.

May this merit cause all my fortunate disciples
To practise the Dharma wholeheartedly.

The post Shabkar’s Song of Practice: the entire path, from refuge to generation to completion in one song by one of the great sages of Tibet appeared first on Buddha Weekly: Buddhist Practices, Mindfulness, Meditation.

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“In my teaching I emphasize that Enlightenment is found in the body. This draws on Dzogchen, where you are told that when you put your awareness in the body in the right way, you encounter your awakened state. I also point out that through meditation we realize that awareness is not located in the head, it is in the whole body.” Reginald Ray, Tibetan Scholar and Meditation Teacher [1]

The “whole body” referred to by Reginald Ray includes both the coarse body and the subtle body. In Tantric Buddhism, the understanding of the subtle body is essential: chakras and channels.

Note: Seek the advice and permission of a teacher to engage in actual Tantric practices. This feature is only a general information story. Practice requires full instruction.

In Tantric Buddhism, subtle body is important

In Tantric Buddhism we recognize more than one body for humans, including — as explained by H.E. Zasep Rinpoche in a Medicine Buddha retreat — “course body… our organs, lung, and heart, this is our course body. Then, there is subtle body. According to Tantra, we talk about chakras, and we have energy channels, the subtle body.” [4]

Healing practices in Vajrayana inevitably involve subtle body. Centuries of successful healing Tibetan and Chinese medicine and various Tantric healing methods certainly present convincing anecdotal support for its effectiveness.

Six Dharmas (Yogas) of Naropa

Understanding the subtle body is also critical to practicing certain generation and completion stage yogic practices, including “deity yoga” and “tummo, and certainly the higher tantric practices and completion practices. Even the most basic of understandings of “subtle body” is helpful to all Tantric Buddhist meditations.

The great sage Naropa meditating before his Yidam Vajrayogini. Naropa’s famous teachings are the Six Dharmas of Naropa.

The Six Dharmas of Naropa (usually mistranslated as the Six Yogas of Naropa; and probably earlier known as the Six Dharmas of Tilopa)  is a pre-eminent set of practices that requires an understanding of the subtle body. [See the great Lama Yeshe speaking on the video on the Six Yogas of Naropa below.] The Six Dharmas include three practices that are considered “Completion Stage” practices (and Tummo, which can also be considered a completion practice):

• gyulü (Tibetan: སྒྱུ་ལུས, Wylie: sgyu lus S: māyākāyā) – the yoga of the illusory body.
• ösel (Tibetan: འོད་གསལ་, Wylie: od gsal, S: prabhāsvara) – the yoga of the clear light or radiant light.
• tummo (Tibetan: གཏུམ་མོ་, Wylie: gtum mo S: caṇḍālī) – the yoga of inner heat. [For a story on Tummo, see.>>] (Note: Tummo can also be thought of as a completion stage practice, because of its emphasis on inner body and chakra.)

Completion Stage Practices

• milam (Tibetan: རྨི་ལམ་, Wylie: rmi lam, S: svapnadarśana) – the yoga of the dream state. [For a story on Milam dream yoga, see>>]
• bardo (Tibetan: བར་དོ, Wylie: bar do, S: antarābhava) – the yoga of the intermediate state.
• phowa or powa (Tibetan: འཕོ་བ་, Wylie: pho ba, S: saṃkrānti) – the yoga of the transference of consciousness to a Pureland. [For a story on Phowa with video guided meditation, see>>]

The Six Dharmas of Naropa (Six Yogas) should not be confused with the Six Exercises of Naropa. The Six Exercises are “warm ups” to the practices (and beneficial to both gross body and subtle body) and they include:

• Filling like a Vase – a breathing technique (often called Vase Breathing.)
• Circling like a Wheel – rolling the solar plexus
• Hooking like a Hook – snapping the elbow into the chest
• Showing the Mudrā of Vajra Binding – moving the mudrā from the crown downwards
• Straightening like an Arrow – hands and knees on the floor with the spine straight; heaving like a dog
• Shaking the Head and Entire Body – pulling the fingers, followed by massaging the two hands.

Lama Yeshe on the Six Yogas of Naropa:

What proof is there that subtle bodies exist?

Tummo practice is often pointed to as “proof” of subtle body. Experienced practitioners can meditate naked in sub-zero weather without discomfort.

None, is the short answer, at least concerning pure science. Anecdotally, there is some substantial support for the subtle body, such as studies of Chinese Medicine. Acupuncture — which focuses on subtle body meridians and acupoints, are considered by many to be proof of chakras, meridians and their connection throughout the subtle body. Acupuncture’s ability to suppress pain during significant surgery has been well-demonstrated. Other than anecdotal support, we cannot prove or disprove the subtle body — any more than we can scientifically prove life after death or rebirth. It’s just too subtle to measure with instruments.

Ultimately, though, the proof is irrelevant. Firstly, because we’re doing visualization practice, and working with “mind” — which in turn can influence body regardless of objective proof of chakras. Secondly, because of the “observer” factor in Quantum Physics. Quantum “guru” Niels Bohr said in 1920: “Observations not only disturb what has to be measured, they produce it… We compel a quantum particle to assume a definite position.” In other words, as explained by physicist Pascual Jordan: “we produce the results of measurements.”

This conclusion tosses out notions of objective reality, independent of the observer — and it definitely aligns with one of the main tactical purposes of Vajrayana Buddhism: seeing things as they are (Sanskrit yatha-bhutam darshanam)[3] With this in mind, if we meditate and visualize subtle body and chakras — especially, if we reach the level of a Yogi or Yogini — our visualizations become inseparable from our “eye” observations — which “disturb what has to be measured.” [For more on this notion, see “If this exists, that exists.“] [Okay, it’s not that simple, but this isn’t a feature on Emptiness. For a story on Emptiness, please see..]

Most teachers, such as H.E. Zasep Rinpoche, also point to the long history of accomplishments of Tibetan Yogis and Yoginis. In speaking on healing and health in a Medicine Buddha retreat, he talked about both the effectiveness of Acupuncture and the long history of Gurus and teachers who have used subtle energy practices to attain realizations, and even “longevity.” It is difficult to brush aside centuries of lineage experience.

Old Tibetan medicine drawings illustrating the subtle body, including the chakras and channels.

Four, five, seven or ten chakras

In Tibetan Tantric Buddhism, five chakras are visualized as the connecting points of the three channels: central, left and right.

Although in Tibetan Buddhist (Tantra) practice there can be four, five, seven or ten chakras, we mainly speak of five critical chakras of the “subtle body.” These are the focus of Trantric Buddhist meditational practice. Three of these are consistent in all methods (whether you use four, five, seven or ten chakras) — while the remaining chakras tend to appear in higher yogic practices, such as Tummo and Completion Stage practices. In other Indian Tantric meditation there are usually seven chakras — such as seen in Kundalini practice (Note: Kundalini is not a Buddhist Tantric practice; in Tantric Buddhism, the methods are different (as are the chakras); techniques such as Tummo are better known.)

H.E. Zasep Rinpoche, in discussing the importance of the subtle body in healing, explains the five chakras and three channels:

“We have crown chakra, we have throat chakra, heart chakra, navel chakra and secret chakra. Five main chakras. Chakra is a Sanskrit world that means ‘energy wheel’… These chakras all have different names. Crown chakra is called the ‘chakra of divine bliss.’ Throat chakra is the ‘chakra of enjoyment.’ Heart chakra is the ‘chakra of Dharma’ — or understanding. Navel chakra is the ‘chakra of manifestation’ or emanation. The secret chakra is the ‘chakra of holding bliss.'”

Due to confusion with “new age” chakras — which are typically seven, and based on Indian yoga — most Vajrayana teachers don’t touch on Chakras until students are advanced.

Teacher Reginald Ray explains:

“I don’t talk about chakras specifically until people become Vajrayana students – because of the New Age connotations – but things come up in their experience that correspond to what we think of as the chakras.”

The most important are notably the three universal chakras of crown, throat and heart. When we prostrate to the Buddha, we touch each of these chakras as we bow; some people touch all five chakras when they prostrate. The navel chakra is also common to all chakra systems in Tibetan Tantric Buddhism: four, five, seven or ten, but may not be emphasized in devotional practices. The secret chakra tends to be limited to Higher Yogic practices, and the remaining two or five (depending on system) are highly specialized practices.

They are the junction points for the three main channels (central, left and right), ultimately connecting the 72,000 nadis (channels) which carry vital La (“life force” in English, Prana in Sanskrit, Chi, in Chinese) to every cell of the body.

You visualize your own body as hollow, the nature of divine light, and in the centre of your chest you visualize seed syllable of your meditational deity. In this case, the syllable is HRI, the Dharmakaya (see below) seed of Amitabha, Chenrezig, Hayagriva and Padma family deities. Visualizing seed syllable at ONE chakra — the heart — is the one practice common to most deity practices in Tantric Buddhism. Amitabha, or any member of the Padma family, symbolize Compassion. Meditating on Hri at the heart brings compassion to the heart chakra.

Why is subtle body important?

Three channels of the subtle body, central, left and right.

Reginald Ray said:

“According to tantra, Enlightenment is fundamentally and originally present in the body. By putting one’s awareness in the body you find that the further down you go the more primordial, unconditioned and unmanifest is the energy you encounter. The chakras begin at the perineum, which is the most primordial level of awareness, and as you go upwards they are more connected with expression. At the navel there is a sense of the earth, stability and equanimity; at the heart is a feeling of warmth and compassion; the throat is about communication, expression and connection; and the head is less a conceptual centre than a place where the energy reaches a crescendo. So the different chakras have very different feels.”

At a more pragmatic and fundamental level, subtle body is essential for healing, such as Medicine Buddha meditation or La Gug. For higher practices, subtle body is tied to completion practices and a key to Enlightenment or realizations. Also, the chakras and even the number of spokes or petals in each chakra are critical to visualizing the “body mandala” — a higher-tantra practice. Famously, it is the key to Tummo practice — generating the inner furnace.

Some practices focus on only one chakra — for example, visualizing the seed syllable of Buddha at one’s heart — and others emphasize three, notably crown, throat and heart (for example, when prostrating). Most, but not all Tantric Buddhist Practice emphasize the five chakras of head, throat, heart, navel, and secret; or, at least the four of crown, throat, heart, navel.

The first three are important, as they symbolize the activities of the Buddhas, and ourselves: body, speech and mind:

• Crown: Body — also, “waking” activity
• Speech: Speech — also, “dreaming” activity;
• Heart: Mind — also “sleeping” activity. Note: in Tantra, “mind,” not to be confused with ‘brain,’ is always associated with the heart, not the head.

Empowerment and training

Working with the energies of the subtle body should be guided by a teacher. Teacher Reginald Ray explains:

“You can talk about them in general, but Tibetan tradition maintains it is better not to expose untrained people to the actual techniques, because they can mess you up when attempted without the proper training. They are ways of contacting the energy domains the chakras represent in a much more naked way than humans normally experience. As human beings we never really understand directly the energy of love or expression, or whatever. Our experience of them is filtered through a highly developed process of ego: desires, aims and so on. Sexuality is the one energy that can break through, which is why people are so obsessed with it. It is the one aspect of their life where they have to let go.”

In working with the chakras we remove the coverings of our energy system and meet our energy much more directly. When ego templates are stripped away we are left, for example, with the spontaneous outpouring of love for other people. The reason we work with chakras in Tibetan Buddhism is to actualise the Bodhisattva Vow of saving all beings. We have to realise the great compassion of the Buddha, where there is no impediment between the natural compassion of the energetic body and other people.

The “bodies” of the Buddhas

Without getting into specifics of a practice — which requires a teacher and empowerment — other vital differences with Indian Tantra include the associations of three of the chakras with the “bodies” of the Buddhas:

• Throat: Sambhogakaya, Body of Enjoyment (sometimes “Bliss Body” — which is why it is called the “Enjoyment Chakra.” This is the manifestation of an Enlightened Being as the “object of devotion” or the Body of a Buddha as it appears in the Pure Lands.
• Heart: Dharmakaya, Body of Essence (sometimes ‘Truth Body’ or ‘Unmanifested Body’) — “Dharma Chakra”: this is why, for example, the unmanifested ‘seed syllable’ of the deity is visualized at the Heart Chakra. (Dharmakaya also is associated with our own Buddha Nature, and also with Emptiness.)
• Navel: Nimanakaya, Body of Transformation (sometimes ‘Body of Manifestation’) — “Manifestation Chakra” (For example Shakyamuni Buddha as a human emanation, or ourselves as physical beings.)

What do the bodies mean? In the doctrine of Trikaya, Buddhas can manifest in different “modes of being” depending on the understanding of the student. For example, Shakyamuni Buddha manifested as Nirmanakaya, the Body of Manifestation.

The two drops — advanced Tantra

H.E. Zasep Rinpoche explains the importance of “drops” in his teaching on Medicine Buddha:

“Then we have in Tantra, what we call ‘drops.’ Like a drop of water. In Chinese Medicine, they have Yin and Yang, female and male, which must be in balance. Here [in Tantra] we have the drops, we call “essence.” It’s like the “sperm” and the “egg” — the white and red. The white is the “sperm,” and the red is the “egg” — male and female. So, we all have this essence… We call it white bodhicitta and red bodhicitta. Essence.”

Again, without getting into practice details, which require empowerment and instruction from a qualified teacher of lineage, two of the chakras are also associated with the all-important red and white drops. These drops are crucial and fundamental to working with Tantric Buddhism’s understanding of the subtle body as a method for transformation, realizations and, ultimately, Enlightenment. Without going into secret detail, the red drop is visualized in the navel and the white subtle drop in the crown (head) chakra. It is through working with these drops, and the various winds (La) and channels that one can attain realizations of bliss and emptiness — also thought of as compassion (male) and wisdom (female.)

One of the beginning practices for “inner” tantra is the famous “nine breathing exercises of Naropa. Drupon Sangye Nine Breathing Exercises of Naropa:

Visualizing the chakras

The chakra spokes.

Taking instruction from a qualified teacher is essential. The attributes of the chakras can vary, depending on the tantra practiced. Also, it’s easy to be confused with either Indian Tantra, or with very pervasive “new age” chakra symbolism and imagery. Forget most of the images you see online for chakras and inner bodies, as these are 99% based on Indian yogas or new age practices.

In Buddhist Tantra, for example, the spokes of the wheel (or, alternately, petals of the flower) are entirely different — and these are important, as each spoke or petal represents a flow of energy into channels throughout the subtle body:

• 32 spokes or petals at the crown chakra (head)
• 16 spokes or petals at the throat chakra
• Eight spokes or petals at the heart chakra
• 64 spokes or petals at the navel chakra.

Correspondences of the Five Chakras

The five chakras are, in English: crown (top of the head, or just above the crown), throat, heart, navel and secret (the sex organ). There are numerous important correspondences for each — which require a teacher’s explanation — but the always-present chakras include Body (crown), Speech (throat) and Mind (heart); these relate to the Body, Speech and Mind of the Buddha. To summarize some of the correspondences:

• Crown chakra: Mahsukha chakra • 32 spokes or petals • white drop • activity of body • waking • wrathful deities
• Throat chakra: Sambhoga chakra • 16 spokes or petals • Sambhogakaya enjoyment body • activity of speech • dreaming • wisdom deities • fire element
• Heart chakra: Dharma chakra • eight spokes or petals • Dharmakaya • activity of mind • sleeping • peaceful deities • space element
• Navel chakra: Nirmana chakra • 64 spokes or petals • red drop • Nirmanakaya or manifested body • activity of manifestation • physical manifestations (such as Shakyamuni Buddha) • earth element

All tantric practices, even the basic ones, include visualization of at least these three chakras. The remaining two, navel and secret, are always there, but may not be visualized actively in more basic practice. They are critical, however, to higher tantra, tummo, the Six Yogas of Naropa, and Completion Practices — all of which are higher practices requiring initiation and teachers.

The colours and correspondences assigned to the chakras varies by individual Tantra. When practicing a Higher Tantra, the student should focus on the correspondences of that tantra instruction.

Sometimes — but not universally — the five Dhayani Buddhas are associated with the five chakras (and this varies somewhat on the tantra practiced and also the school):

• Crown (white): Body, Dhyani Buddha Vairochana or Vajrasattva
• Throat (red): Speech, Dhyani Buddha Amitabha, and Padma Family (includes Chenrezig, Hayagriva and so on)
• Heart (blue): Mind, Dhyani Buddha Akshobya, but also including Medicine Buddha, etc.
• Navel (yellow): Tummo Fire, Dhyani Buddha Ratnasmbhava and Jewel Family — i.e. associating Ratnsasmbhava with manifestation and earth.
• Secret (green): Wind Action, Dhyani Buddha Amoghisiddi and the Double Vajra Family including Green Tara.

Correspondences change based on practice

These assignments are over-arching, but they change, just as do mandalas in meditation, depending on the Enlightened Deity practice. Usually, for instance, in a mandala, the meditational deity is always in the centre. So, for example, if Amitabha is normally in the “west” of the Mandala of the Five Dhyani Buddhas, he is visualized in the centre during his meditational practice. Likewise, a practice on Amitabha may visualize Amitabha’s seed syllable at the Heart Chakra. Mandalas and correspondences change with practices. Always be guided by your teacher and your practice.

As you can see, understanding subtle body is not as simple as memorizing five chakras. The inner body has a main central channel, two side channels (all of which meet at the five chakras) — but these are, in turn, connected to numerous meridians and 72,000 nadis throughout the body.

Completion practice, especially, uses all five chakras very actively, as a method to attain Enlightenment, but requires a teacher and initiation.

NOTES
[1] Dharmalife
[2] Reginald Ray teaches at Naropa University and the Dharma Ocean Foundation. (dharmaocean.org). He is the author of The Secret of the Vajra World: the tantric Buddhism of Tibet and In the Presence of Masters

[3] “The strange link between the human mind and quantum physics” BBC

[4] Quotes from H.E. Zasep Rinpoche from the Medicine Buddha Weekend Retreat video series>>

The post Lighting the inner fire: subtle body as the path to Enlightenment — the five chakras, three channels and two drops of Tantric Buddhism and their practice appeared first on Buddha Weekly: Buddhist Practices, Mindfulness, Meditation.

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“Where the mind goes, the body follows” is an ancient unattributed wisdom saying — although it is credited to Arnold Schwarzenegger in modern times. Arnie was probably paraphrasing a quote often attributed to Zhang San Feng, the Taoist monk who developed the martial art Tai Chi:

“The chi flows where the mind goes.” Martial artists understand this concept immediately. You want to break a board, think through the board. Bodybuilders like Arnie, “think through the pain.” Tai Chi, an inner body-oriented, martial art is almost entirely focused on the concept of “chi flow where the mind goes.”

This modern quote from Arnold Schwarzenegger is proably paraphrased from the ancient Tai Chi saying.

Mandala — the Universe in a word

Mandala is a Sanskrit word that literally means “circle,” but is a symbol representing the “universe.” In one sense, you could say body mandala brings the entire universe (mandala) within our bodies. In the case of divine mandalas, where the energies of the universe are represented as deity forms, we bring that form within. And, of course, “where the mind goes, the body follows” — in other words, though it’s a visualization, we literally are working with those energies at some level.

In Tantric Buddhism, when we visualize a “seed syllable” of an Enlightened deity at our heart chakra, we are working with the most basic of body mandalas: usually a syllable on a lotus at our heart.

In the most basic of “body mandalas” 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.

Once mastered, body mandala — not to be confused with other mandalas such as sand and outer deity mandalas — is the most profound and effective of Tantric techniques. Given the importance of “mind” in Buddhism, this should not be surprising. Advanced body mandalas, where the energies of many Enlightened deities are visualized in a mandala in the inner body, are the most profound of practices.

[For a feature story on inner subtle body and chakras, see>>]

A more complex body mandala, requiring teacher and empowerment to practice.

Physiology of mind/body flow

The concept of “where the mind goes, the body follows,” certainly is well founded and proven in various meditation and pain studies. Physiologically, the vagus nerve is a factor: when the mind focuses on calmness, the body calms (and vice versa, interestingly.)

Here are some various stories on verifiable research on mind/body and meditation:

• Metta meditation research>>

• Peer reviewed studies prove there are 10 reasons to meditate daily >>

• Research: meditation proven to reduce pain>>

In mindfulness, it is easy to demonstrate: by focusing the mind on the ear sense, we can suddenly hear sounds that we couldn’t previously discern. In Tantra and “Eastern” Medicine, both of which work with the “subtle” body, the effect is more complex. And, in Tantric Buddhist Body Mandala meditation, this saying takes on a profound direction. [For a feature story on the Vagus Nerve in meditation, see>>]

The Vagus Nerve helps the body regulate stress responses, among other major functions, and is the mechanism by which we can positively influence our health and bodies with meditation.

Chi or La goes where you think

Old Tibetan medicine drawings illustrating the subtle body, including the chakras and channels. Chi or La energy flows through the channels, meridians and chakras of the subtle body.

“The chi flows where the mind goes is an extremely simple description of how your attention focuses your life energy,” explained Paull Crouse, in a fascinating feature on Tai Chi. “Where you focus your life energy is what you create in your life. This is a fundamental idea for living your life with energetic awareness. How you think is reflected by how you live your life.

“If you focus your attention on the idea that your life is screwed up, then your life is screwed up. If you focus your attention on the idea that you are strong, intelligent and capable of overcoming the challenges in your life — then that is what you are.

If you constantly focus your attention on the TV set, then you are living your life watching TV. (I’ll give you a hint: you weren’t put on this planet to watch TV all day).”

Body Mandala is an inner body meditation, just like Tai Chi — except now the focus is on the divine Enlightened presence of meditational deities. There can be no doubt that bringing the mind to the divine is a better use of time than watching TV.

Tai Chi is an “internal” martial art that focuses on energy from within. Chi (inner energy, La in Tibetan) is part of the name, emphasizing its importance.

Bringing the divine within with Body Mandala

By meditating on inner body, and bringing divine Enlightened presence (deities) to the subtle body, we not only purify ourselves — which has healing and karmic effects — we also can find the fast path to Enlightenment. While other inner body meditations focus on energies (Tai Chi, Chigong, Tantric completion practices, acupuncture) Body Mandala actually focuses on bringing the Enlightened Buddhas energy within.

A body mandala from a Tangkha acquired from a San Francisco museum. It is most likely a body mandala in the Bon tradition.

Mandalas (and their more two-dimensional symbols, yantras) represent, in this case, the divine universe of the deity energy we are working with. For example, Amitabha’s mandala works with the energies of compassion and method. This is a common concept, for example, with Hinduism (and Hermeticism, as discussed below) here explained by Madhu Khanna:

“Because of the relationship that exists in the Tantras between the outer world (the macrocosm) and man’s inner world (the microcosm), every symbol in a yantra is ambivalently resonant in inner-outer synthesis, and is associated with the subtle body and aspects of human consciousness.” [4]

A mandala of Dakinis visualized in the body.

Most Body Mandalas are Higher Yoga practices

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.

Usually, these practices are Higher Yogic practices in Tantric Buddhism — in the major Anuttarayoga systems such as the Chakrasamvara, Vajrayogini, and Guhyasamaja. These require teachers and empowerment.

However, some more basic visualizations do include, for example, seed syllables at the heart chakra — which is the most simple of Body Mandalas. A seed syllable, or heart-essence, is, in fact, the deity as the unborn natural sound of dharmata, the nature of reality, which is great emptiness, free from dualism.

By visualizing a HRI (for Amitabha, Chenrezig or Hayagriva) or a BAM (Vajrayogini) or TAM (Tara) at the heart chakra, we bring the divine blessings within. More complex body mandalas, the ones that require empowerments and teachers, do the same thing, but with more profound effect.

This depends, of course, on our own karmic dispositions: including our habits (do we practice hard), our conduct (karma) and the quality of our visualizations and training. Ripening our good karma, and purifying our bad karma, is one of the goals of Body Mandala practice (and all deity practice).

A beautiful seed syllable, made up of light at the heart chakra. This is the TAM seed syllable of Green Tara. A seed syllable is the essence of the Enlightened Being.

Riding the winds: La or Chi is the Mind’s “horse”

In Completion Practices in Tantra, the mind seeks to actually “ride the winds” (inner energy, chi, la) of the channels and chakras of the inner body, with the lofty goal of attaining (ultimately) Enlightenment. The metaphor most often used is wind-horse (Tibetan Lung-ta). In this visualization, La or Chi is wind or inner energy, and the mind travels the channels, meridians and chakras on this wind. On Wikipedia, wind-horse is equated with “soul” — but this is an eastern shamanic tradition. In Tantric Buddhism, where the concept of soul is not endorsed, the same language more correctly describes our subtle consciousness riding La. Rather than “soul” it is our subtle consciousness, riding the vitality of life force. In Tantra, when we speak of “increasing wind horse” it means to increase our vital inner energy. “Decline of wind horse” means the opposite. [3]

Interestingly, this same icon, the wind-horse, is used as a symbol for “wish fulfillment” — a wind-horse with a wish-fulfilling gem on its back.

The Tibetan Windhorse is iconic of Lung or wind (Chi, Prana or breath). The Windhorse symbolically carries the prayers and wishes of practitioners to the Universe.

Body mandala

What does all this have to do with Body Mandala? In body mandala meditation, that inner body — the channels and chakras travelled by your consciousness riding lung-ta — is purified and blessed by visualizing your meditation deities and mandala inside your subtle body; in normal “deity generation” meditations we visualize our outer body as the Enlightened deity. And, of course, by bringing the mind’s focus to the inner body — the channels, chakras, winds (prajna, chi, la) — the mind affects our most subtle inner body.

To paraphrase Hermetic philosophy (Hermes Trismegistus):

“As within, so without.”

[The quote is “That which Below corresponds with that which is Above. And That which Above corresponds with that which is Below.” Often, this is shortened to “As Above, So Below, to accomplish the miracles of the One Thing.”] [2]

A tantric visualization of body mandala. This practice requires empowerment and a teacher.

Mind and Chi flow where the mind goes

In Tibetan Tantric Buddhism, Indian Tantra and Chinese Medicine — all of which work with inner body — “Chi flows where the mind goes.” In an interesting feature by Paul Crouse, he adds to the thought: so “be careful what you think.” If the mind goes into negative territory, in other words, there goes the chi, la, lifeforce.

Body mandala work in Highest Yoga Tantra is highly secretive, not because of a mystery factor, but simply because it works with the inner body. There are always consequences when the mind “rides the winds” of the inner body — including health and mind benefits, of course.

Lungta, or wind horse, as Wish-Fulfilling Horse.

The real goal is always realizations on the path to Enlightenment, but along the way we journey an inner path which has bountiful benefits (including various “Siddhis” or powers.) For all the secrecy, there are things that can be discussed without empowerment or teachings, including the benefits and overall methods.

Somebody mandalas are vastly complex, with a different deity manifesting in the visualization at the end of various meridians in the body. For example, some manifest at our sense meridians: eye, ear, mouth, and so on. Other very profound mandalas visualize all the deities at the heart chakra — notably the most magnificent Vajrayogini body mandala.

All of the formal body mandala practices in Vajrayana Tantric Buddhism do require a teacher (for guidance and safety) — it’s not different in that respect from many advanced physical yogic exercises — and empowerment. Some of the principles could be applied outside of formal practice — as meditative techniques or martial arts techniques. Advanced meditations, such as Completion practices and Body Mandalas absolutely require a teacher and, usually, empowerment for the safety of the student. Why, safety? Remember, “Where the mind goes, the body follows”

Externalizing the wind horse: prayer flags in the wind carry blessings to sentient beings. The wind horse in the body, is La, Lungta or Chi energy riding on the channels and meridians of the subtle body.

NOTES

[1] The Chi Flows Where the Mind Goes: Be Careful What You Think, by Paul Crouse.
[2] Emerald Tablet of Hermes Trismegistus
[3] Wind Horse article on Wikipedia
[4] “Yantra: The Tantric Symbol of Cosmic Unity” by Madhu Khanna (Thames and Hudson)

The post Body mandala practice in Vajrayana Tantric Buddhism — and riding the winds of the inner body “Where mind goes, the body follows” appeared first on Buddha Weekly: Buddhist Practices, Mindfulness, Meditation.

Buddha Weekly: Buddhist Practices, Mindfulness, Meditation. Copyright Buddha Weekly.

H.E. Zasep RInpoche. Photo by Gabriela Reyes Fuchs. From the book Gelug Mahamudra, Eloquent Speech of Manjushri. Meet Rinpoche at the book launch and signing in Toronto November 24, 2018.

On November 24, Gelug Mahamudra: Eloquent Speech of Manjushri, will release with a book signing launch event in Toronto, Canada. The beautiful book, by H.E. Zasep Rinpoche, is lavishly illustrated in colour by well-known Tangkha artist Ben Christian. [1000 word excerpt from Chapter 1 below.]

The book, Gelug Mahamudra Eloquent Speech of Manjushri, is a rare commentary and practice guide in English, written for Western Buddhist students. Why is Mahamudra an advanced and special practice?

Rinpoche explains: “Mahamudra meditation is awareness and understanding of the true nature of mind; it is spacious, without beginning or end. It is like observing the sky without the trace of birds, or the criss-cross of jet planes. You can merge your consciousness in the state of Mahamudra, beyond words and thoughts. The true nature of the mind is raw or naked awareness. It is an uncovered, untamed and unaltered state, without fabrication.”

Gelug Mahamudra, Eloquent Speech of Manjushri

Buddha Weekly is honoured to have an advance copy for review (review next week). With permission of the author, H.E. Venerable Zasep Tulku Rinpoche, here is an excerpt from the introductory chapter, framing the importance of the tradition, why it is so compelling, and the lineage and source of the teaching.  Also included here is the table of contents to give an idea of the scope of this important commentary on both Sutra and Tantra Mahamudra, according to the Gelug tradition.

Gelug Mahamudra, Eloquent Speech of Manjushri by H.E. Zasep Tulku Rinpoche, illustrated by Ben Christian.

Book Details

• ISBN 978 0 646 99507 6
• Author H.E. Venerable Zasep Tulku Rinpoche
• Editor Amanda Buckley
• Artwork Ben Christian [For a previous feature story on Ben Christian and his amazing art, see>>]
• Design: Green Scribble
• Wind Horse Press
• 300 pages
• 12 pages of colour illustrations and photos

Event Notes

• Author H.E. Zasep Rinpoche will attend the book launch and signing November 24 in Toronto, Canada, details here>>
• People in the Toronto area can also attend a weekend practical teaching and workshop on the methods described in the book, December 1-2, at Gaden Choling Centre in Toronto>>

Excerpt from chapter 1

(Not the full chapter.)

Mahamudra meditation is awareness and understanding of the true nature of mind; it is spacious, without beginning or end. It is like observing the sky without the trace of birds, or the criss-cross of jet planes. You can merge your consciousness in the state of Mahamudra, beyond words and thoughts. The true nature of the mind is raw or naked awareness. It is an uncovered, untamed and unaltered state, without fabrication. As the great teacher Gampopa put it, “It cannot be explained intellectually, but follow the instructions of the Guru and practise according to the lineage”.

Mahamudra is a practice that leads us to experience the true nature of our own mind, unmediated. The sources of the Mahamudra teaching go all the way back to the Buddha’s Prajnaparamita, or the Heart Sutra , and also to the Samadhi Raja, or the King of Concentration Sutra. In Tibetan it is known as Teng Nye Zin Gyalpoe Do. These Sutras state that the nature of all phenomena is Mahamudra. The Heart Sutra states:

“Mind is emptiness and emptiness is also mind. There is no mind other than emptiness, no emptiness other than the mind”.

Mahamudra is the method of realising the clear light wisdom of Shunyata and accomplishing directly and vividly what we call the ‘meaning clear light’. In its Tantric aspect, the clear light nature of the mind is called ‘ultimate short AH’. It means the uncultivated mind, the unspoiled and pure mind. As the Buddha himself said:

“Mind does not exist within the mind, but the true nature of the mind is clear light”.

One of the colour illustrations from Jampay Dorje (Ben Christian) in the important book Gelug Mahamudra, Eoquent Speech of Manjushri by H.E. Zasep Rinpoche. The book has 12 pages of  images.

Buddha’s disciple Subhuti (in Tibetan the name is Rabjor) told one of his disciples, Koshika, that if you wish to cultivate Prajnaparamita , the perfection of wisdom, you need to cultivate the yoga of space and ‘without-roof obscuration’. The yoga of spaciousness he refers to is Mahamudra, and the ultimate Mahamudra is the Dharmakaya.

‘Spaciousness’ is a useful term, particularly in places like Australia and Canada where we have big and spacious regions. But our minds are crowded with too much thinking, too much obsession with mobile phones and texting, and other instant communications.

Arya Subhuti was referring to the experience of Mahamudra as ‘the yoga of no obscuration’. In Tibetan we say Lagab Medpa. This means no roof, no wall, no floor, nothing to obscure the open space. When you are out there, you see the big sky, the stars at night — unobscured spaciousness. Likewise, when you look at the true nature of the mind, Mahamudra, there is nothing to find other than the observer mind — mind without obscuration.

Both Sutra Mahamudra and Tantric Mahamudra were taught by the Buddha. Great teachers like Nagarjuna, Chandrakirti, Buddhapalita, and others, propagated Sutra Mahamudra. Great Mahasiddhas Saraha, Tilopa, Naropa, and Maitripa propagated Tantric Mahamudra. These are among the most prominent of Mahasiddhas. Saraha wrote the songs of Mahamudra called the Doha; they are now translated into English.

One of the most important Gelug texts on Mahamudra is called, The Main Path of the Victors: A Root Text for the Precious Gelug-Kagyu Tradition of Mahamudra, by the First Panchen Lama, Losang Chokyi  Gyaltsen (1570 to 1662)…

… The Gelug lineage Sutra and Tantra Mahamudra method is unique; it originated and descended from Manjushri directly to Lama Je Tsongkhapa…

… The Mahamudra traditions of both Gelug and Kagyu are very precious. I have great admiration and warm feelings towards the Kagyu Mahamudra lineage, since several of my previous incarnations were Kagyu masters. However, we have our own traditions in the Gelug teaching methods. I must say that the actual Gelug technique of Mahamudra is deeply profound, and in particular, the Tantric Mahamudra is supreme…

… In our tradition, we believe it is a great experience of Mahamudra to watch your mind react to everyday stresses, especially when you run into the objects of desire or aversion. True practitioners are not afraid to take this direct awareness of mind into the outer world.

I would like to end this introduction with a note about Tantric Mahamudra. The First Panchen Lama states that in order to practise Tantric Mahamudra one must first receive one of the highest Tantric empowerments, such as the four empowerments (vase empowerment, secret empowerment, wisdom empowerment, name empowerment) of Yamantaka, Heruka or Guhyasamaja from a qualified Guru. The student must then honour and keep properly the vows of Guru Yoga: the Bodhisattva vows, Tantric vows and commitments.

You need to become familiar with the practice of the generation stage, bringing the three kayas into the path of enlightenment. You also need to become familiar with the profound path of the completion stage practice. This includes knowledge of prana meditation practice, stage by stage: bringing prana into our channels and Chakras through the central channel, with the prana entering, remaining and dissolving there; cultivating mystic Tummo  yoga, the clear light and bliss realisation of Tantric Mahamudra.

Tantric Mahamudra is a very advanced practice. Therefore in order to do the completion stage practices, such as vase breathing, mystic Tummo  yoga practice and so forth, you must consult with a qualified Vajra Master or Guru, and you need the Guru’s permission to do the practice. It would be risky for anyone to try to practise completion stage yoga, such as Tummo  mystic fire or Agni yoga, without proper preliminaries and without qualifications.

Please ensure you get advice and instructions from the proper master on how to practise step-by-step; when the Guru gives you permission to do these practices then your practice can go smoothly, without obstacles.

CONTENTS of book

PRELIMINARIES

CHAPTER 1 Introduction to Mahamudra

CHAPTER 2 Praises and Supplication to the Lineage Gurus of Gelug Mahamudra

CHAPTER 3 Brief Stories of Prominent Lineage Gurus

CHAPTER 4 Taking Refuge and Generating Bodhicitta

CHAPTER 5 Mandala Offerings

CHAPTER 6 Vajrasattva Practice

CHAPTER 7 Guru Yoga

THE ACTUAL PRACTICE OF MAHAMUDRA

CHAPTER 8 Seven Limb Practice

CHAPTER 9 Sutra Mahamudra – Actual Samatha Mahamudra

CHAPTER 10 Vipassana – Superior Insight (Lhag Tong in Tibetan)

CHAPTER 11 Emptiness of Personality and Phenomena

CHAPTER 12 Mahamudra by Four Great Gelug Masters

CHAPTER 13 Tantric Empowerment

CHAPTER 14 Tantric Mahamudra

DEDICATION

INDEX

The post Advance Book Excerpt: Gelug Mahamudra, Eloquent Speech of Manjushri, a commentary and practice guide on Sutra and Tantra Mahamudra by H.E. Zasep Tulku Rinpoche appeared first on Buddha Weekly: Buddhist Practices, Mindfulness, Meditation.

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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

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 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. 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.

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.

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.”

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

In more advanced mantra practice, 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.

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.)

A guided video meditation visualization of Green Tara instructed by H.E. Zasep Rinpoche:

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.

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!

 

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Lovely statue of the great sage Lama Je Tsong Khapa.

“In my opinion, having the opportunity to practice the guru yoga of the great holy being Lama Tsongkhapa, is more fortunate than having the chance to receive and practice other Dharma teachings,” wrote Lama Zopa Rinpoche, in the book Guru Yoga.

“After I pass away and my pure doctrine is absent,
You will appear as an ordinary being,
Performing the deeds of a Buddha
And establishing the Joyful Land, the great Protector,
In the Land of the Snows.”

-Buddha Shakyamuni in the Root Tantra of Manjushri

Many great teachers rely on Lama Tsongkhapa

Many famous gurus, lamas and teachers — including the Dalai Lama, (two videos from His Holiness below), Lama Zopa Rinpoche, H.E. Zasep Tulku Rinpoche, and most Tibetan Gelugpa teachers — teach this very powerful, yet accessible practice. The practice does not require initiation or empowerment—although the guidance of a teacher and initiation are beneficial.

Kyabje Lama Zopa Rinpoche advised:

“If one keeps even a drop of the nectar of the name of this holy being Lama Tsongkhapa in a devotional heart, it plants the seed of liberation and one receives the fortune to practice and enjoy happiness from this life up to enlightenment.”

The Migtsema mantra of Lama Tsongkahpa is a complete practice. Chant along with the wonderful voice of Yoko Dharma:

The Buddha of Our Times

Lama Tsongkhapa is a “Buddha of our times” in the Gelug Vajrayana tradition. As an enlightened being, Buddha Tsongkhapa has the same realizations as all of the Conquerors (Buddhas). His practice is very powerful, in part, because he was an emanation of Avalokitesvara (compassion), Manjushri (wisdom), and Vajrapani (power). Famously, Lama Tsongkhapa wrote the three volume Lam Rim Chenmo text: The Great Treatise on the Stages of the Path to Enlightenment (see below), books on Lamrim that numerous serious practitioners read, reread and refer to throughout their lives.

Beautiful Tangkha of Lama Tsongkhapa, the founder of the Gelug school of Tibetan Buddhism, who is considered to be an Enlightened Buddha. Lama Tsongkhapa in centre, his two “spiritual sons” (disciples) close by his knees, Shakyamuni Buddha top centre.

He is visualized as a wise and kind guru, smiling and beautiful, with a tall yellow pandit’s hat, seated on a lotus throne, with all the marks and signs of a Buddha. His kind, smiling visage makes him approachable to many new to His practice, while his authority as a great Sage makes him reliable and beneficial.

His Holiness the Dalai Lama teachings on Lama Tsongkhapa, Commentary on Lam Rim Chenmo:

Tsongkhapa, the Second Great Sage

Tsongkhapa (Je Tsong-kha-pa Blo-bzang grags-pa) (1357-1419) is considered, by millions, to be a great sage. Shakyamuni, the historical Buddha, is the great Sage of our times, the Enlightened Buddha. Padmasambhava (Guru Rinpoche), another enlightened sage, foretold Tsongkhapa’s coming.

Tsongkhapa famously wrote numerous authoritative texts, and notably the Lamrin Chenmo. His teachings rejuvenated Buddhism at a time when it fell into degenerate beliefs, and fused Sutra practices with Tantra. Tsongkhapa’s teachings instilled such belief and practice in Tibetan Buddhists that it had a profound impact on the history of Asia. Practices Tsongkhapa taught found their way into China, Japan, Korea, India and ultimately around the world.

Lama Tsong Khapa

“Both Buddha Shakyamuni and Guru Rinpoche prophesied Tsongkhapa’s birth and attainments,” wrote Alexander Berzin, August 2003, partly based on a discourse by Geshe Ngawang Dhargyey, Dharamsala, India. “Buddha prophesied Manjushri would be born as a boy in Tibet, would found Ganden monastery, and would present a crown to [Buddha’s] statue… Guru Rinpoche also prophesied a monk named Lozang-dragpa would be born near China, would be regarded as an emanation of a great bodhisattva…”

In the Manjushri Root Text Buddha says, “After I have passed away, you will in the form of a child perform the actions of buddha.”

HH the Dalai Lama iln front of a sacred tangkha depicting Lama Tsongkhapa. Lama Tsongkhapa founded the Gelug Tibetan school of Buddhism, to which His Holiness belongs.

Tsongkhapa Practice: Short, Complete and Powerful

Daily Lama Tsongkhapa’s Guru Yoga makes it easier for us to develop compassion, and let go of anger. It is a short practice, ideal for busy people with little time to meditate.

Many Gelugpa teachers advocate Lamrim and foundation practices, including Lama Tsongkhapa and Vajrasattva practice. For example, the students of teacher Venerable Zasep Tulku Rinpoche, are taught in the “Guidelines for Students” to study sutra, tantra, Mamhamudra, Lam Rim Chen Mo, and deity yoga: “This is the order… Lama Tsongkhapa including Manjushri, Chenrezig, Vajrapani” followed by other Kirya Tantra deity practices.

Zasep Tulku Rinpoche teaching at Gaden Choling. To his right are Buddha Shakyamuni and in front, Lama Tsongkhapa. Rinpoche emphasizes the importance of Lama Tsongkahapa, Lamrim and foundation practices (Ngondro).

Tsongkhapa Mantra and Migstema

The mantra of Lama Tsongkhapa, which can be spoken by anyone, is:

    OM AH GURU VAJRADHARA SUMATI KIRTI SIDDHI HUM

The Migstema Tsongkhapa mantra chanted by Chanted by Lama Ngawang Thogmey. Recorded in san Antonio, Texas.

The Migstema mantra can also be spoken and visualized by anyone for great benefits:

MIG MEY TZE WAY TER CHEN CHENREZIG

DRI MEY KHYEN PI WANG PO JAMPAL YANG

DU PUNG MA LU JOM DZEY SANG WEY DAG

GANG CHENG KE PEY TSUG GYEN TSONGKHAPA

LO SANG TRAG PEY SHAB LA SOL WA DEB

This can also be spoken in English, although it tends to be easier to memorize, chant and empower in the Tibetan. The English reads as:

Objectless compassion, Cherezig

Lord of stainless wisdom, Manjushri,

Conquering mara’s hordes, Vajrapani,

Crown jewel of the Sages of the Land of Snows, Tsongkhapa,

Losang Drakpa, at your feet, I pray.

Some teachers say that the Migstema mantra is so very powerful because it combines the great mantras of Avalokitesvara (Chenrezig), Manjushri and Vajrapani:

Objectless compassion, Cherezig   OM MANI PADME HUM

Lord of stainless wisdom, Manjushri   OM AH RA BA TSA NA DHI

Conquering mara’s hordes, Vajrapani  OM VAJRAPANI HUM

Crown jewel of the Sages of the Land of Snows, Tsongkhapa,

Losang Drakpa, at your feet, I pray.

A Simple Practice Containing All 84,000 Teachings of Lord Buddha

The short Guru Yoga of Lama Tsongkhapa, on one level, contains all the 84,000 teachings of Lord Buddha. As the practice is short, it is easy to memorize, and quick to practice — ten minutes from beginning to end if you don’t pause to meditate or to chant extra mantras.

Lama Tsongkhapa butter lamp offerings.

In the very precious Tibetan Buddhist tradition, practices always incorporate all three of the body, speech and mind. For example:

• For body, we might fold our hands in prayer, bow, or make a symbolic mudra (hand gesture) for offerings.
• For speech, we say the words of praise, the vows of Bodhichitta, and the mantras which help focus our minds
• For mind, especially in Tibetan tradition, we visualize or imagine the Buddha in our minds, and also try to keep that visualization and the practice in context with the concept of wisdom — in this case, our own understanding of emptiness, dependent arising and so on.

As always, with any traditional Mahayana practice, there are common elements with all practices, including:;

• Refuge: we always take refuge in the three jewels: Buddha Dharma, and Sangha
• Bodhichitta vow: the most precious promise to benefit all sentient beings
• The Four Immeasurable Attitudes: aspirations for the benefit of al all beings
• Visualization: imagining or picturing the “merit field” which means picturing the Enlightened Buddha (in this case Lama Tsongkhapa) and his disciples or attendants.
• Seven Limbed Prayer: prostrations, offerings, declarations, rejoicing, requesting teachings, requesting Lama Tsongkahapa remain with us always, and a dedication.
• Offering: in this case a short mandala offering
• Mantra: spoken and visualized: often visualizing healing light from Lama Tsonkhapa going out to all sentient beings and easing their suffering.
• Final Dedication: all Tibetan practices always dedicated the merit of the virtue of the practice to the cause for Enlightenment for the benefit of all sentient beings.

Guru Yoga Practice of Lama Je Tsongkhapa

This version, excerpted from Gaden Choling/ Gaden for the West practice assembled under the guidance of His Eminence Zasep Tulku Rinpoche. [1]

Refuge and Bodhichitta

Beautiful Tangkha of Lam Tsongkhapa, the founder of the Gelug school of Tibetan Buddhism, who is considered to be an Enlightened Buddha.

Say three times:

I take refuge in the Buddha, the Dharma, and the Sangha,
Until I attain enlightenment.
By the merit accumulated from practicing generosity and the other perfections,
May I attain Enlightenment in order to benefit all sentient beings.

Cultivating Four Immeasurable Attitudes

Say three times:

May all beings have happiness and its causes,
May all beings be freed from suffering and its causes;
May all beings constantly dwell in joy transcending sorrow;
May all beings dwell in equal love for those both close and distant.

Visualization and Practice

Speak aloud and visualize:

From the heart of the Protector of the hundreds of deities of the the Joyful Land,
To the peak of a cloud which is like a cluster of fresh, white curd,
All-knowing Losang Dragpa, King of the Dharma,
Please come to this place together with your two chief disciples.

In the space before me on a lion throne, lotus, and moon,
The Venerable Gurus smile with delight.
Supreme Field of Merit for my mind of faith,
Please remain for a hundred aeons to spread the teaching.

Seven-Limbed Prayer

Now that you’ve invited and visualized, perform the seven-limbed prayer with all your heart:

Prostrations
Your minds of wisdom realize the full extent of objects of knowledge,
Your eloquent speech is the ear-ornament of the fortunate,
Your beautiful bodies are ablaze with the glory of renown.
I prostrate to you, whom to see, to hear, and to remember is so meaningful.

Offerings
Pleasing water offerings, various flowers,
Sweet-smelling incense, lights, scented water and so forth,
A vast cloud of offerings both set out and imagined,
I offer to you, Supreme Field of Merit.

Declarations
Whatever non-virtues of body, speech and mind
I have accumulated since time without beginning,
Especially transgressions of my three levels of vows,
With great remorse I declare each one from the depths of my heart.

Rejoicing

The Great Exposition of Secret Mantra, Volume 3 by Lama Tsonkhapa, with a commentary by HH the Dalai Lama

In this degenerate age you strove for much learning and accomplishment.
Abandoning the eight worldly concerns, you made your leisure and endowment meaningful.
Protector, from the very depths of my heart,
I rejoice in the great wave of your deeds.

Request for Dharma Teachings
From the billowing clouds of wisdom and compassion
In the space of your Enlightened minds, venerable and holy Gurus,
Please send down a rain of vast and profound Dharma
Appropriate to the disciples of this world.

Request to Remain
May your Vajra Body, created from the purity of clear light,
Free of the rising and setting of cyclic existence,
But visible to the ordinary viewer only in its unsubtle, physical form,
Stay on unchanging, without waning, until samsara ends.

Dedication
Through the virtues I have accumulated here,
May the teachings and all living beings receive every benefit. Especially may the essence of the teaching
Of Lama Je Tsong Khapa shine forever.

Short Mandala Offering

Mandala offerings from the heart are important. Visualize offering these offering objects as you say:

This mandala is built on a base resplendent with flowers, saffron water and incense,

Adorned with Mount Meru, the four lands, the sun and full moon.
By offering this pure mandala to you assembly of Buddhas here before me,
May all living beings experience pure happiness and be reborn in pure lands.
The objects of desire, aversion and ignorance,
Friend, enemy, and stranger, my body and all possessions,
These I offer without clinging for your enjoyment, Please bless me and all living beings to be released
From the three poisonous minds

OM IDAM GURU RATNA MANDALA KAMNIR YATAYAMI

I send forth this jewelled mandala to you, precious gurus.

Mantra and Migstema

Visualize as instructed by your teacher, or for a basic visualization you can visualize healing light going out to all sentient beings (including yourself) from the heart of Lama Tsongkhapa:

MIG.ME TZE.WAI TER.CHEN CHEN.RE.ZIG
DRI.ME KYEN.PAI WANG.PO JAM.PEL.YANG
DÜ.PUNG MA.LÜ JOM.DZE SANG.WAI DAG
GANG.CHEN KAY.PAI TZUG.GYAN TSONG.KHAPA
LO.ZANG DRAG.PAI ZHAB.LA SOL.WA DEB

You are Avalokitesvara, great treasure of unimaginable compassion,
And Manjushri, master of flawless wisdom,
And Vajrapani, Lord of the Secret and destroyer of hordes of maras without exception.
Tsong Khapa, crown jewel of the sages of the land of snows,
Lozang Dragpa, I make requests at your lotus feet.

MANTRA 7, 21, 108 or as many recitations as you can

OM AH GURU VAJRADHARA SUMATI KIRTI SIDDHI HUM

Requests

Glorious, precious root Guru,
Please come to the lotus and moon seat at my crown,
And in your great kindness, please remain with me.
Please bestow upon me the blessings of your body, speech and mind.
Glorious, precious root Guru,
Please descend to the lotus and moon seat in my heart,
And in your great kindness, please remain with me.
Please grant me the common and supreme realizations.
Glorious, precious root Guru,
Please remain on the lotus and moon seat in my heart,
And in your great kindness, please remain with me.
Please remain until I achieve the essence of Enlightenment.

Dedication

By this virtue may I quickly
Attain the state of a Guru-Buddha (Enlightenment),
And then may I lead every being,
without exception, into that state.
May the most precious and supreme bodhicitta awakening mind
Which has not yet been generated now be generated.
And may the precious mind of bodhicitta which has been generated
Never decline, but always increase.

Tsongkhapa the Scholar: The Great Treatise on the Stages of the Path to Enlightenment

Tsongkhapa’s writings, particularly his The Great Treatise On The Stages Of The Path To Enlightenment, helped re-invigorate the practices of Vajrayana Buddhism, and has been read and studied by countless students. Now, translated into English, in three volumes, The Great Treatise On The Stages Of The Path To Enlightenment is accessible to English-speaking peoples for the first time.

Dalai Lama introduces extensive teachings in Tsongkhapa and Lamrim:

“Of the many works of the Tibetan master Tsongkhapa, none compare in terms of popularity and breadth of influence with his Great Treatise on the Stages of the Path to Enlightenment (Lamrim Chenmo), which has been treasured by practitioners and scholars alike for centuries,” wrote His Holiness the IVth Dalai Lama.

The Great Treatise On The Stages Of The Path To Enlightenment is an English translation, eagerly awaited by English-speaking devotees. The translation took years and was undertaken by the Lamrim Chenmo Translation Committee to their great merit.

“What distinguishes it as one of the principal texts of Mahayana Buddhism is its scope and clarity. It expounds the entire path from the way one should rely on a spiritual teacher, which is the very root, right up to the attainment of Buddhahood, which is the final fruit. The various stages of the path are presented so clearly and systematically that they can be easily understood and are inspiring to put into practice.”

Lama Tsongkhapa.

In Praise Of The Incomparable Tsongkhapa

By Gyalwa Mikyo Dorje, the Eighth Karmapa (1507 – 1554)

Once when Gyalwa Mikyo Dorje was travelling through the Charida Pass, thoughts of the incomparable Tsongkhapa welled up within him. Overcome by profound faith, he was moved to compose the above poem.

At a time when nearly all in this Northern Land
Were living in utter contradiction to Dharma,
Without illusion, O Tsongkhapa, you polished the teachings.
Hence I sing this praise to you of Ganden Mountain.

When the teachings of the Sakya, Kargu, Kadam
And Nyingma sects in Tibet were declining,
You, O Tsongkhapa, revived Buddha’s Doctrine,
Hence I sing this praise to you of Ganden Mountain.

Manjushri, the Bodhisattva of Wisdom, gave to you
Special instructions on the thought of Nagarjuna.
O Tsongkhapa, upholder of the Middle Way,
I sing this praise to you of Ganden Mountain.

“Mind and form are not empty of their own natures
But are empty of truly existent mind and form”,
You, O Tsongkhapa, are Tibet’s chief exponent of voidness,
Hence I sing this praise to you of Ganden Mountain.

In merely a few years you filled
The land from China to India
With peerless holders of the saffron robes.
Hence I sing this praise to you of Ganden Mountain.

Those who become your followers
And look to you and your teachings
Are never again disappointed or forsaken.
Hence I sing this praise to you of Ganden Mountain.

The trainees who walk in your footsteps
Breath the fresh air of the Great Way.
They would die for the good of the world.
Hence I sing this praise to you of Ganden Mountain.

Anyone who disparages your doctrine must face
The terrible wrath of the Dharma protectors.
O Tsongkhapa, who abides in truth’s power,
I sing this praise to you of Ganden Mountain.

In person and in dreams you come to those
Who but once recollect your image.
O Tsongkhapa, who watches with compassionate eyes.
I sing this praise to you of Ganden Mountain.

In order to civilize men and spirits you spread
Your teachings through Kham, Mongolia and Turkestan:
O Tsongkhapa, subduer of savages,
I sing this praise to you of Ganden Mountain.

For men coarse and far from the Way, you dispel
Mental clouds, evils and bad karma.
O Tsongkhapa, who bestows quick progress,
I sing this praise to you of Ganden Mountain.

Those who take heartfelt Refuge in you,
Even those with no hope for now or hereafter,
O Tsongkhapa, have their every wish fulfilled.
Hence I sing this praise to you of Ganden Mountain.

Having exposed false teachings transgressing
The excellent ways well shown by Buddha,
You firmly established your Bold Doctrine.
Hence I sing this praise to you of Ganden Mountain.

Manifesting sublime austerity and discipline,
The form and fragrance of your life was incomparable.
O Tsongkhapa, controlled one pleasing to the Buddhas,
I sing this praise to you of Ganden Mountain.

By the strength of the sons of your lineage
And by my having faithfully offered this praise,
May the enlightened activity of Buddha Shakyamuni
Pervade the earth for ages to come.

A wonderful master thanka depicting Lama Tsongkhapa

Lama Zopa Rinpoche’s Dedication:
From the merits collected by doing this work, transmitting Lama Tsongkhapa’s pure teaching — the heart of the 84,000 teachings of Buddha — into a western language, in a way as close as possible to the words and the meaning of the root text;

May this be most beneficial for all sentient beings, bringing kind mother sentient beings — whose lives are lost, under the control of karma and delusion, totally enveloped in the darkness of ignorance — to the achievement of enlightenment as quickly as possible.

May anyone who merely sees this text, reads this text, teaches this text, hears about this text, or keeps this text thereby actualize indestructible guru devotion, seeing the Guru as Buddha, and train well in the three common principles of the path, actualize the two stages, and achieve the unified state of Vajradhara as soon as possible. May he or she especially generate loving kindness, the compassionate thought, and bodhicitta and immediately become a source of peace and happiness for all sentient beings, especially in this world, and may all war, famine, disease, sickness, epidemics, torture, poverty, and the dangers of fire, water, wind, and earthquakes immediately cease so that no one will experience any of these undesirable circumstances ever again.

May the pure teachings of Lama Tsongkhapa flourish continuously and spread in all directions.

The post Lama Tsongkhapa: A Short, Powerful Practice Helps Bring Compassion, Wisdom, Good Fortune, and Healing appeared first on Buddha Weekly: Buddhist Practices, Mindfulness, Meditation.

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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 guided meditation video below.]

By Lee Kane

“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, Tara’s help is immediate, and nearly miraculous in results. [For a guided video meditaiton with H.E. Zasep Rinpoche, see below. 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.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.

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

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.”

Short 30 minute White Tara teaching and guided visualization with animated graphics and beautiful images of White Tara, taught by H.E. Zasep Rinpoche:

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. 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.

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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.

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.”

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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.

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.

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:

• Limitless Tara, Beyond the Green
• Mama Buddha Tara: Compassionate Action

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:

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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.

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.

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.”

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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.

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 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.

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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.

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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. 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.

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.

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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.

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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.

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):

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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.

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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.

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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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Thangka depicting the 21 Taras according to the Surya Gupta tradition. Unlike the Atisha system of 21 Taras (see sample thangka below), each of the Taras is unique and distinct, including number of arms, attributes, colour, facial expressions, and other symbolic details.

There’s something very precious and special about Tara, the protective Mother, adored by Millions around the world. Her energy is, at its root, wisdom — the female Enlightened Buddha.

Tara is as approachable as our own mothers. She embodies the same protective traits, but not just protector: like a mother, she is teacher (usually our mothers teach us our first words), fierce motivator (taking out the garbage and chores), nurturer (always patient with us as we grow and learn.) Like a mother she never judges us: her practice assures us both temporal benefits (helping us in our mundane, daily lives) and profound ultimate benefits — the path to realizations and Buddhahood.

Tara, like our own mothers, doesn’t judge us. And, like our mothers, she can wear many faces (sometimes the stern disciplinarian, other times, the embracing mother). In this way the 21 Taras visualization, based on the Mahasiddha Surya Gupta, is very special. Each of the 21 Taras has a unique name and praise, mantra, and sadhana, with deeply profound symbolism, attributes and practices.

“Tara is without a 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.” — H.E. Venerable Zasep Tulku Rinpoche, from Tara in the Palm of Your Hand. [1]

The wondrous Surya Gupta 21 Taras

In this feature, we cover the 21 Taras according to the Mahasiddha Surya Gupta’s rich system, where each of the 21 Taras has a unique name and praise, with deeply profound symbolism, attributes and practices. [To get a sense of this wonderous system, scroll down the page and view the many individual Tara images. IN PART 1 of this series, we cover the first seven Surya Gupta system Taras. Watch for PART 2 for the next seven.]

A modern take on the 21 Taras according to Surya Gupta:

A modern take on the 21 Taras according to Surya Gupta. To see individual visualizations in more traditional style, see the images beside each of the 21 Tara descriptions below.

Starting the day right: with Praise to the 21 Taras

Before their first cup of tea (or coffee, in the west), millions of people around the world start their day with the Praises to the 21 Taras. [Full text of the praises in English and Tibetan below.] Tara is the embodiment of motherly protection, an ideal way to start the day, nostalgically reminding us of our childhood mothers sending us off to school.

The flavour and approachability of Tara practice is expressed beautifully by Venerable Zasep Rinpoche:

“Every night, my grandmother recited the mantras of Tara and the other Buddhas until she fell asleep. In the yurt was a small altar on which there were statues of Tara and other Buddhas; a butter lamp on the altar flickered comfortingly. When I would wake up during the night, I would see the statues illuminated by the soft light of the butter lamp; I would feel so protected by Tara, the other Buddhas, and my grandmother’s prayers.” [3]

Chanted in many languages, but especially rythmic and beautiful in Tibetan — where each Tara’s praise is chanted in four lines of eight syllables each — the main differences in practice are in the visualizations of the Taras. Yet, the 21 Taras can be much more than a beautiful praise to start out day. The Surya Gupta tradition, especially — where each of the 21 Taras is distinctly different — is a profound practice, with Sadhanas and Mantras for each of the Taras.

In Surya Gupta 21 Taras visualization, each Tara has distinctly different visualizations with meaningful symbolic implements. Shown is the second Tara “Moonlit White Tara.” In the Atisha system she has two arms, one face.

There are at least four 21 Tara traditions, although the two best known are the 21 Taras according to Atisha tradition, and the earlier — but more complex — 21 Taras according to the great Mahasiddha Surya Gupta. Visualizing and practicing in the Atisha tradition is certainly easier, with the main variant being color and some expressions. No empowerment is required. Practice is very simplified.

Why practice 21 aspects of Tara?

The Mahasiddha Surya Gupta and Taras.

There are many aspects of Tara, including profound emanations “like Vajrayogini, Kurukulle, Machig Labdron, and Palden Lhamo…” H.E. Zasep Rinpoche explains why we honour different aspects:

“This is similar to one person performing many roles, such as being a musician, an athlete, a mother and a wife, and having different personal characteristics such as being artistic, kind, humorous, and clever. While they vary in the details of their appearance and their activity, all the Taras have in common the energy, compassion, and wisdom to free sentient beings beyond number from their suffering.” [1]

According to Mahasiddha Surya Gupta’s practice, “each of the twenty-one Taras holds different implements. They may also assume different postures, some sitting, some standing, and may have more than one head and several pairs of arms.”

Rinpoche also answer a question often asked by students: “The twenty-one praises may be recited in Tibetan, English or any other language. It does not matter. Languages have no inherent existence; no one language is inherently superior to any other.” [1]

Typical inside spread of Tara in the palm of your hand, here showing the visualization of the 10th Tara, “Tara Who Dispels All Suffering” (original illustration) with accompanying “rite purpose”, visualization, seed syllable, praise and special mantra. The book is available on Amazon here>>

21 Taras according to Surya Gupta is a profound practice

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

The earlier practices of Surya Gupta’s 21 Taras is considered more profound, not just be virtue of complexity, but on the strength of deeply meaningful symbolism. The same 21 Taras transform into many forms, with numerous attirbutes. As with other deities, she can be wrathful, semi-wrathful, peaceful.

Zasep Rinpoche described the practice as “more advanced… like a higher Tantra”, although it is actually a Kriya Trantra, approachable to all:

“The Mahasiddha Surya Gupta lineage of the twenty-one Taras is quite different from the Atisha lineage in that each of the twenty-one Taras is very distinctive in appearance and attributes and each Tara has her own sadhana. Although technically the practice of the twenty-one Taras is Kriya Tantra, it feels more advanced, with the sadhanas reading more like sadhanas from a higher level Tantra. Of course, in a sense, our experience of any Tara sadhana practice depends on the state of our mind and our degree of realization.” [4]

Mahasidda Surya Gupta

According to Thomas Roth: “According to Tāranātha, Sūrya-Gupta was born in present day Kashmir. A Mahāsiddha who practiced and accomplished Tārā for seven consecutive lifetimes, he was a contemporary of such masters as Śantideva, Candrakīrti, and Candragomin, another important master in the various transmission lineages of the Tārā tantras and practices.” [5]

What’s in a praise and a name: everything, and nothing

A 21 Tara thangka in the ATISHA tradition. Compare to the Thangka at the top, noticing the number are arms and postures. In Atisha’s system, mostly colour and facial expression changes.

Her name carries resounding power in our mindstreams on one level. Ultimately, like all names, it is an empty label.

Her name translates from the Tibetan as “Venerable Tara, Supreme Mother, the Liberator” from the praise to Tara:

OM.je.tsun.ma.pag.ma.drol.ma.la.chag.tsal.lo

• Je — “Je means venerable protector, so Tara is the most precious protector of all sentient beings.” [2]
• Tsun.ma — “In colloquial Tibetan, tsun.ma means nun and indicates a woman who has pure morality.” [2]
• Pag — translates as “Supreme”
• Ma — means “Mother”

The praises always begin with the main name praise:

OM.je.tsun.ma.pag.ma.drol.ma.la.chag.tsal.lo

OM, Homage to Venerable Arya Tara, the Liberator

21 Taras according to Surya Gupta

The practice of 21 Taras according to the great Mahasiddha Surya Gupta, requires intense visualization. The praises are the same. As with all 21 Tara practices, the devotee can simply chant the praise each morning and let the faith grow over time as Tara helps us day-to-day.

The real practice is properly taught by a teacher or in Tantras, mostly in Tibetan. Some pratitioners choose to do a Tara Sadhana a day for 21 days. On retreat, of course, all 21 sadhanas would be performed. For a specific need, for example, for help with infectious disease (Hint: Tara 2), the Sadhana of the most aligned aspect of Tara might be performed.

Clearly, it is a more involved practice of Tara, since each aspect, in the Surya Gupta method has:

• Her own self generation (or front generation if you don’t have empowerment)
• Her own rite and powers (aspect or specialty)
• Her own Sadhana
• Her own special mantra
• Her own appearance and attributes
• Only the praise and name of the 21 Taras is comparable betwen the Atisha method more commonly practiced, and the older Surya Gupta tradition.

Here, in this feature, there is only space for a brief description and praise, and we’ll include some images to give you a sense of this wonderful and powerful practice.

The only book with full English sadhanas and mantras and modern-day illustrations of the Taras is the wonderful book by H.E. Zasep Rinpoche, Tara in the Palm of Your Hand. [For a book review, please see here>>]

Note: For names, we’ve numbered with English translation, per Tara in the Palm of Your Hand. Below that are the Sanskrit name followed by the Tibetan name.

Tara 1 Heroic Red Tara

Pravita Tara / Rabtupa We Drolma

Power or Rite: turning back the power of others.

• Seed syllable OM
• Colour: red
• Number of arms: four
• Peaceful or wrathful: peaceful

Praise

Homage to you, the Swift One, the Heroine,

Whose eyes are like an instant flash of lightning,

Who arose from the open corolla

Of the lotus face of the Lord of the Three Worlds.

Tara 2 Moonlight White Tara

Chandra Kanti Tara / Karmo a Dang Ge Drolma

Power or Rite: calming infectious disease.

• Seed syllable TAM
• Colour: white
• Number of arms: twelve
• Peaceful or wrathful: peaceful

Praise

Homage to you whose face is like one hundred autumn moons

Completely full, and gathered into one,

Radiating a great and distinguished light,

Superior to the gathering of a thousand stars.

Tara 3 Golden Colour Tara

Kanaka Vana Tara / Ser Mo Serdok Chen Ge Drolma

Power or Rite: prolonging life.

• Seed syllable RE
• Colour: golden (bluish)
• Number of arms: ten
• Peaceful or wrathful: peaceful

Praise

Homage to you who are golden blue,

Whose hands are beautifully decorated with a water-born lotus;

Who embody the Six Perfections of giving, moral discipline,

Patience, perseverance, concentration, and wisdom.

Tara 4 Golden Tara of Crown Victorious

Usnisa Vijaya Tara / Tsug Tor Nam Pal Gyal We Drolma

Power or Rite: neutralizing lethal poisons.

• Seed syllable TUTA
• Colour: golden
• Number of arms: four
• Peaceful or wrathful: peaceful

Praise

Homage to you, who crown the Buddhas’ ushnishas,

Whose victorious actions are without limit,

Who have attained all transcendental wisdoms without exception,

And on whom the Bodhisattvas themselves rely.

Tara 5 Tara Proclaiming the Sound of HUM

Hum Svara Nadini Tara / HUM Dra Dolpi Drolma

Power or Rite: subjugating.

• Seed syllable TA
• Colour: yellow
• Number of arms: two
• Peaceful or wrathful: peaceful

Praise

Homage to you, who, uttering TUTTARE and HUM,

Fill the worlds of desire, direction, and space,

Who with your feet press down the seven worlds,

And who by your power draw all beings without exception.

Tara 6 Tara Victorious over the Three Levels of the World

Trai Lokya Vijaya Tara / Jig Ten Sum Lay Nam Par Gyal We Drolma

Power or Rite: purification of all obscurations and negativities.

• Seed syllable RE
• Colour: ruby red
• Number of arms: four
• Peaceful or wrathful: peaceful

Praise

Homage to you to whom Indra, Agni,

Brahma, Vayu, Ishvara and the other gods offer prayers,

And who are praised by spirits, zombies,

Smell eaters and Yakshas.

 

Tara 7 Tara Who Crushes Adversaries

Vadi Pramardani Tara / Golwa Jompi Drolma

Power or Rite: transference of consciousness to the Akanistha Pureland at time of death; destroyer of adversaries.

• Seed syllable TU
• Colour: ruby black
• Number of arms: four
• Peaceful or wrathful: wrathful

Praise

Homage to you who with the mantras TRA and PHAT

Completely destroy all the magic wheels,

Crushing them with your right leg bent and your left stretched out,

Burning them completely in a blazing whirl of fire.

The next 7 Taras in Part 2 of this feature series, tomorrow…

For those looking for the book details referenced above:

Tara in the Palm of Your Hand, a book by Acharya Zasep Tulku Rinpoche. This feature is an excerpt from the introduction of this book. For more information, visit Amazon>>

Book Details

• Paperback: 176 pages
• Publisher: Wind Horse Press (January 3, 2013)
• Language: English
• ISBN-10: 0992055407
• ISBN-13: 978-0992055400
• Buy on Amazon as paperback>>
• Buy on Amazon.ca (Canada)>>
• Buy on Amazon.co.uk paperback>>

NOTES

[1] Tara in the Palm of Your Hand, by Venerable Zasep Rinpoche, page 28.

[2] Ibid, page 36

[3] Ibid, page 66

[4] ibid, page 75

[5] Jonang Foundation, “21 Taras of Surya Gupta”

The post Mother Tara’s many-armed protective embrace: 21 Taras according to Surya Gupta — a very special celebration of Supreme Mother Tara, the Liberator appeared first on Buddha Weekly: Buddhist Practices, Mindfulness, Meditation.