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

“Tara dressed in leaves” is Parnashavari, the 20th emanation of Tara in the 21 Taras Praise.[3] Her name literally translates from Sanskrit to English as a “leaf-clad goddess” — a treasured and revered emanation of Tara relied upon to prevent or remove epidemics and contagion. (Tibetan: ri tro ma rig sum, lo ma gyun ma. English: the Mountain Ascetic – Wearing Leaves).

• A full healing sadhana and a beautiful mantra chant from the  Pema Chopel Rinpoche is below.

Her practice is recommended daily in the Drikung Kyabgon during “the outbreak of the coronavirus COVID-19”:

“Since the outbreak of the coranvirus (COVID-19) continues to spread around the world I take this opportunity to ask all Drikung Kagyu monesteries, centres and disciples to practice Dakini Parnashavari and recite her mantra on a daily basis. Dakini Parnashavari is the supreme mother of all Buddhas. She manifests in this form aspiring to pacify diseases.” — HH Konchok Tenzin Kunzang Tinle Lhundrup [4]

Parnashavari is an emanation of Tara. As with Tara one leg is extended ready to “leap to the aid” of people in need or healing or protection. She is a “specialized manifestation” of Tara focused on protection from epidemics and contagion.

Tara appears in many forms — Her ultimate nature is, in essence, the same as all Buddhas — but visualizing Her in a form specialized in disease is helpful for triggering that part of mind-body that self-heals, and connecting with the Glorious Goddess or Protection at a higher level.

Like Green Tara, Parnashavari is a “manifestation of the Compassion of all Buddhas. She is invoked to protect us from contagious diseases.” [1]

20th Tara of 21

According to the Drikung Kagya Lineage, the 20th Tara in the treasured 21 Taras praise is Parnashavari (it may vary by tradition.).

She is described as “supreme mother of all Buddhas” by Konchok Tenzin Kunzang Tinle Lhundrop of Drikung Kyabgon. [Full letter photo inset.]

In a feature by Khenmo Khochog Nyima Drolma: “Within the family of Buddhas that emphasize how to learn compassion, there are famously 21 Taras, female Buddhas. Lady Parnashavari, the dakini who is attired in green leaves of medicinal plants, is the 20th of the 21 Taras. She protects us from contagious diseases such as the Coronavirus that we have today. I find her image compelling, as unlike most deities, who are depicted in royal attire, she is clothed in medicinal plants and herbs. She carries a bow and arrow and battle axe to vanquish illness (ignorance) and medicinal plants. She sits with one leg extended, ready to jump into action, an ancient super-hero! The significance is to cultivate confidence in our own seed of wisdom and that of others by imagining a powerful accomplished example.

“Chanting mantra unites our body, speech and mind with her realization. We visualize her and all Buddhas filling the whole of space and sending healing nectar, filling the bodies of all sentient beings in every region and nation, all the bodies of water, all the vast extent of the skies.” [3]

Mantra: OM PI-SHA-TSI PARNA-SHA-WARI SARVA MA-RI PRA-SHA-MA-NI HUNG

Her Visualization

Parnashavari has other aspects, but the main deity is golden or yellow in colour with three faces and six arms. She is very active, with an “angry laugh” and golden in color to attract merits and health. She is semi-wrathful — needed to “fight” contagions.

Like other Taras she has the “one leg extended” posture — ready to leap to your aid! Each of her three faces is different colours: main face  (front) is yellow, and the other two are red and green — sometimes white and red. There are also aspects of Paranashavari who are black or red. (See thangka below where to the left is black mind-Parnashavari and on the right side is red speech-Parnashavari.) In her 3 right hands, she holds a double-dorje, a club and an arrow; in her 3 lefts, a lasso, lotus and bow. She also appears as Green Parnashavari, with Amoghisiddhi Buddha on her crown, and her other two faces blue (right) and white (left.) She also has a wrathful appearance, with a protruding belly (but youthful!) clad in tiger skin loincloth and leaves.

From Himilayan Art: “Natural in colour (yellow), she has three faces and six hands. The main face is slightly peaceful and wrathful with three eyes and the hair tied with a snake in a topknot on the crown of the head…” (Full description below.)

This is a full description of the above Parnashavari’s thangka from Himilayan Art

“Natural in colour (yellow), she has three faces and six hands. The main face is slightly peaceful and wrathful with three eyes and the hair tied with a snake in a topknot on the crown of the head. The red face on the left is in a desirous mood and the white face on the right is peaceful. The first pair of hands hold a gold vajra and a vajra lasso held to the heart. In the second pair is a vajra axe upraised in a manner of striking and a fan of fresh leaves and in the lower pair of hands is an arrow and bow. Adorned with gold and jewel ornaments, a circlet of fresh leaves around the neck and a long snake necklace she wears an upper silk scarf gray in colour. The lower body is covered with a thatched skirt of fresh leaves tied with a yellow silk ribbon. With the right knee pressing on the sun disc and lotus seat she sits in a kneeling posture. A dark green aureola frames the faces and a blue-pink nimbus surrounds the entire form.”

In this beautiful tangkha of Parnashavari, the experts at Himilayan Art describe the deities:
“At the top center is the Gelug founder Tsongkapa. To the left is Nageshvara Raja Buddha. On the right side is Heruka Vajrasattva. The central figure is Body-Parnashavari, yellow in colour. To the left is black mind-Parnashavari and on the right side is red speech-Parnashavari.”

From Khandronet: “Some of Parnashawari’s other epithets are:  Sarvamariri-prashamani — healer of all epidemic diseases, and Sarvashavaranam Bhagavati =  Lady / Goddess, Healer of the Shavari.”

Healing Mantra

The healing mantra — a pacifying mantra — is open to all to practice, as with many of Tara’s forms:

OM PI-SA-CHI / PAR-NA-SHA-VA-RI / SAR-VA ZO-LA / PRA-SHAMA- NA YE SO-HA

This is also written in as: Om Pishachi Parnashavari Sarvajora Prashamanayeh Soha

Although it should not be chanted in English, here is a rough translation of the mantra:

{Om, Recluse(the female holy one who is) clad in leaves, let the foundation be laid (for peace, stability and prosperity) by completely and instantly eliminating all deadly epidemics, svaha.}

Please view and meditate on the beautiful video/chant from Pema Chopel Rinpoche below. Play it and chant it and meditate on healing:

From Rangjunt Yeshe Institute:

Parnashavari’s protection wheel can be printed out and carried or visualized.

“This is a mantra of pacifying (one of the four types of activity).
· sarva means “all”.
· śamanī (feminine) means “one who pacifies”. The prefix pra strengthens or intensifies the meaning of pacifying, and upa could suggest that this pacifying is somehow rendered as a personal help. (upa implies near and ready, on stand-by)
· śavarī (feminine) is a tribal woman, considered to be low caste or outcaste, even barbarian.
· parṇa means “leaves”, so parṇaśavarī suggests a tribal woman who wears a skirt of leaves (this goddess is iconographically depicted as wearing leaves).
· piśācī (feminine) is a spirit from the piśāca class.
· svāhā is a benediction that typically comes at the end of peaceful mantras.
The words all have a vocative ending (short i instead of long), which means that the mantra addresses Parṇaśavarī directly, in the second person.”

Parnashavari Protection Wheel

Parnashavari’s Protection Wheel is considered powerful protection — either visualized during the sadhana, or as a printed out “protection.” (See inset.)

Healing Sadhana Parnashavari

The post Healing Parnashavari — Tara’s 20th emanation: specialist in Contagious Disease and COVID-19: How to practice her mantra and sadhana appeared first on Buddha Weekly: Buddhist Practices, Mindfulness, Meditation.

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

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

Zasep Tulku 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.”

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.

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.

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

H.E. Zasep Tulku Rinpoche discusses Vajrasattva purification in video teaching (below.)

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

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

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

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

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

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

Vajrasattva, the great purifyer

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

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

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

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

Purifying mental defilements and bad karma

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

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

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

Those aggregates (“Skandhas” in Sanskrit) are:

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

A video teaching on purification from Venerable Zasep Rinpoche:

Who is Vajrasattva?

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

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

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

What makes the practice so perfect?

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

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

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

OM VAJRASATTVA SAMAYA MANUPALAYA

VAJRASATTVA TVENOPATISHTHA

DRIDHO ME BHAVA

SUTOSHYO ME BHAVA

SUPOSHYO ME BHAVA

ANURAKTO ME BHAVA

SARVA SIDDHIM ME PRAYACCHA

SARVA KARMA SU CHAME

CHITTAM SHRIYAM KURU HUM

HA HA HA HA HO

BHAGAVAN SARVA TATHAGATA

VAJRA MAME MUNCHA

VAJRA BHAVA MAHA SAMAYA SATTVA

AH HUM PHAT

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

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

OM BENZA SATA SAMAYA MANU PALAYA

BENZA SATA TEY NO PA TEETA DEEDO MEY BAWA

SUTO KAYO MEY BAWA

SUPO KAYO MEY BAWA

A NU RATO MEY BAWA

SARWA SIDDI MEY PRA YA TSA

SARWA KARMA SU TSA MEY

TSEE TAM SHRI YAM KURU HUNG

HA HA HA HA HO BAGAWAN

SARWA TATAGATA BENZA MA MEY MUN TSA

BENZA BAWA MAHA SAMAYA SATA AH HUNG PEY

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

What does the mantra mean?

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

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

The mechanics of the practice

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

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

Vajrasattva visualized as a body of purifying light.

The Four Opponent Powers

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

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

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

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

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

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

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

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

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

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

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

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

Is initiation necessary?

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

Vajrasattva image and mantra in Sanskrit.

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

Visualization for the uninitiated

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

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

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

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

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

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Avalokitesvara is the metaphorical rock star of the Bodhisattvas. “Avalokitesvara, the bodhisattva of compassion, is one of the most important and popular Buddhist deities,” writes Karen Andres in Tibetan Contemplative Traditions. [1] “Avalokitesvara is the personification of compassion… Even the Buddhas cannot estimate Avalokitesvara’s merit. It is said that just thinking of him garners more merit than honoring a thousand Buddhas.”

Now, aside from his sheer popularity, some scientists and scholars believe the practices of Buddhist compassion, and particularly of Avalokitesvara, may help in clinical work with depression and trauma.

• Related Story: “Putting Compassion on the Scientific Map”: Compassion Boosts Happiness/Health; and Research Indicates That Practicing Buddhists Are Happier than Average.” [ Story here>>]

Two Wings of a Bird: Compassion and Wisdom

“Buddhist traditions see wisdom and Compassion as interrelated—two wings of a bird,” writes Christer Germer and Ronald Siegel in an unlikely source—a psychotherapy-medical text. [3] In the book, various scholars, scientists and clinicians describe how Buddhist compassionate practices can “enhance the treatment of anxiety, depression, trauma, substance abuse, suicidal behaviour, couple conflict and parenting stress.”

In other words, the practice of Compassion and Wisdom can change lives. Nor is this a lightweight study on this topic. One reviewer, a PhD at the University or Kentucky reviewed this illuminating book:

“This book examines the nature of wisdom and compassion in psychotherapy from every conceivable perspective. Buddhist psychology, neurobiological foundations, psychological research, and clinical applications all receive thoughtful and comprehensive treatment. Clinicians, scholars, teachers, and students

Matthieu Ricard is still smiling after a grueling, claustrophobic meditation session in an MRI. He is a monk participant in an extensive study on compassion’s effect on happiness and health.

interested in the alleviation of human suffering will appreciate this volume, especially its emphasis on the cultivation of mindfulness and loving-kindness skills as paths toward the wisdom and compassion that are so essential to effective psychotherapy.”–Ruth A. Baer, PhD, Department of Psychology, University of Kentucky.

In the foreword, the Dalai Lama was equally enthusiastic:

The Dalai Lama is a living embodiment of compassion.

“I am very happy to see that ancient teachings and practices from the Buddhist tradition can be of benefit today when they are employed by Western scientists and therapists. In today’s world, many people turn to psychotherapy to understand what is making them unhappy, and to discover how to live a more meaningful life. I believe that as they come to understand compassion and wisdom more deeply, psychotherapists will be better able to help their patients and so contribute to greater peace and happiness in the world.”

Compassion Flowing into the Self

In Wisdom and Compassion in Psychotherapy, an entire section on clinical applications is dedicated to visualizing compassionate Buddha images (normally Avalokitesvara). It is noted that the visualization should be of a compassionate figure “who embodies the qualities of unconditional acceptance, quiet strength and wisdom… beyond human fallibility.” The example they used was Avalokitesvara or Guanyin (the female Chinese form). [3, page 262]

Sacred images of compassion, such as Chenrezig—beings that are “beyond human fallibility” — are used in clinical practice to help relieve stress and overcome traumas.

Singapore’s largest 1000-Armed Chenrezig (Avalokiteshvara) is at Thekchen Choling [website here>>] under the spiritual guidance of the most compasionate Namdrol Rinpoche.

Compassion is One of the Defining Practices

Putting aside clinical benefits in medicine and psychotherapy, compassion is one of the defining practices of Buddhism (see Karaniya Metta Sutta at the end of this feature.) All schools of Buddhism emphasize compassion, although “in Mahayana traditions from India, practitioners train extensively in meditations of compassion to empower their minds to realize nonconceptual wisdom, and as nonconceptual wisdom emerges, it is harnessed to strengthen compassion.” This famous Buddhist tradition is idealized and perfected in the living essence of the Bodhisattva of Compassion, Avalokitesvara.

Guanyin, the Chinese female aspect of Avalokitesvara, Buddha of Compassion.

Avalokitesvara, the Top-of-Mind Bodhisattva

For most people, if you asked them to name only one Bodhisattva, the majority would inevitably identify Avalokitesvara (Chenrezig). The great Bodhisattva is the metaphorical rock star of the Buddhist world because he literally embodies Compassion (with a capital “C”). His popularity is easy to understand in the context of his unlimited, unending compassion.

“Avalokiteshvara, the bodhisattva of infinite compassion and mercy, is possibly the most popular of all Buddhist deities, beloved throughout the Buddhist world. He supremely exemplifies the bodhisattva,” write the Editors of Encyclopedia Britannica. [2]

A beautiful statue of thousand-armed Chenrezig.

Avalokitesvara Synonymous with Compassion

For Mahayana Buddhists, one name is virtually synonymous with the practice of compassion: “Avalokitesvara could be described as the quintessential Bodhisattva, for he is the Bodhisattva of Compassion, and compassion is the distinguishing mark of the Bodhisattva,” writes Vessantara in his book, A Guide to the Bodhisattvas.[4] Perhaps the most beloved meditation deity amongst Mahayana Buddhists, Avalokitesvara (pronounced Avah-low-key-tesh-vah-ra) is also known as Guan Yin (Kuan Shi Yin) in China, Kanon in Japan, Chenrezig in Tibet, Natha in Sri Lanka, Lokanat in Burma, Lokesvara in Thailand, and by many other names. There are at least 108 forms of Avalokitesvara.

Om Mani Padme Hum, the great compassion mantra of Avalokiteshvara.

“Avalokitesvara is the figure who embodies this compassion raised the highest power,” Vessantara continues. “As the family protector, the chief Bodhisattva of the Lotus family, he represents the active manifestation in the world of the boundless love and compassion of Buddha Amitabha.”

For many people, who first get to know Mahayana Buddhism, Avalokitesvara is often the first meditation they practice. His mantra, Om Mani Padme Hum, is often the first mantra people think of. In meditating on the Lord of Compassion, we meditate directly on the nature and importance of compassion.

It’s important to understand that Avalokitesvara’s compassion is equally the nature of Wisdom. It is compassionate Avaolokitesvara who expounds in that most important Mahayana Sutra, the Heart Sutra:

“Avalokiteshvara

while practicing deeply with

the Insight that Brings Us to the Other Shore,

suddenly discovered that

all of the five Skandhas are equally empty,

and with this realisation

he overcame all Ill-being.”

[Full Heart Sutra in End Thoughts]

Chanting the heart sutra, or hand copying with calligraphy and pen are considered very powerful practices by many.

Famous Mantras

Om Mani Padme Hum is one of the best known mantras, chanted daily by millions around the world. This famous mantra is also simply called “the six-syllable mantra.” In Shinon Buddhism his mantra is On Arurikya Sowaka.

Another important mantra of Avalokitesvara is the Mahakaruna Dharani, the Great Compassion mantra in 82-syllables, which is a treasured mantra chanted in different languages.

The lotus flower itself is symbolic of compassion. Visualizing a lotus with the HRIH syllable in sanskrit. Hrih is the Bija of both Avalokitesvara and his spiritual father Amitabha.

Avalokitesvara’s six qualities, which are said to break the hindrances in the six realms of existence are:

1. Great compassion
2. Great loving-kindness (metta)
3. Universal light
4. Leader of all humans and devas
5. Courage of a lion
6. Omniscience.

Avalokitesvara, Like Tara, Considered a Savior         

Nearly as popular as Avalokitesvara is Tara, who is the embodiment of the activity of compassion, and who manifested—in one lovely origin story—from his tears. In fact, most of the activities we now tend equate to Tara, are also performed by Avaolokitesvara. Or, we can think of Avalokitesvara as the “dynamic duo super heroes” of Compassion.

“As compassionate action is Avalokitesvara’s essence, he is supremely helpful,” writes Karen Andrews in Tibetan Contemplative Traditions. “He can assume any form in order to help sentient beings, and there are descriptions of him appearing as buddhas, brahmanic gods, humans, and animals. In all these forms he does wonderful things to help alleviate the suffering of beings and bring them towards enlightenment. He rescues his followers from fires, from drowning, from bandits, from murder, from prisons. He gives children to female followers who want children. He helps release beings from the three mental poisons of passion, hatred, and delusion. He helpful both on the physical, worldly plain, and on a more psychological or spiritual level.” [1]

Above Avalokitesvara appear’s his spiritual father Amitabha, the Buddha of Infinite Light. To the Left and Right of Amitabha are White Tara and Green Tara. Both Taras and Avalokitesvara are considered rescuers and saviours of people who are suffering.

Avalokitesvara Embodies Light

All Buddhas and Bodhisattvas are typically visualized during sadhanas as beautiful “bodies of light”, glowing and radiant and often emanating rays of healing or protective or wisdom light. Avalokitesvara, even more so embodies the true, ultimate nature of this compassionate light. This connection is emphasized in his own origin story, as “a ray of light which emanated from Amitabha Buddha.” [1]

Even today, when there are power failures in urban centres, the fear of the dark rises up unconciouslessly for most people. Walking down a dark alley automatically generates a rise in heart rate, a feeling of imminent danger. It’s the “prey” instinct.

In this context, it is natural that Avalokitesvara would be characterized as light. Light brings safety, comfort, nourishes plants, gives us growth, heat and prosperity.

“Avalokitesvara is a luminous being of light, and is repeatedly described as radiating light which shines over all sentient beings and over all corners of the universe, explains Karen Andrews. [1] “Similarly, he sees everything and everyone in all corners of the universe, a fact that is emphasized by his name.” The root meaning of Avaloki is “to see all, to see, to be seen.” Vara means lord.

His ability to be everywhere in the nature of light, allows him to instantly manifest compassionate activity. 

Sutra References to the Compassionate Bodhisattva

Avalokitesvara is a prominent and key character in many sutras, including, importantly, the Prajnaparamita Hrdaya, or Heart Sutra. It is He who expounds the Perfection of Wisdom in its most concise and profound way: “Form is emptiness and emptiness is form; emptiness does not differ from form, form does not differ from emptiness, whatever is emptiness, that is form…”

One of the earliest sutras translated in to Tibetan, the Karanda Vyuha Sutra, is focused on Avalokiesvara, and his mantra Om Mani Padme Hum. He is found in the following Sutras:

• Saddharma Pandarikia (Lotus Sutra)
• Karandavyuha Sutra
• Prajnaparamita Hrdaya Sutra (Heart Sutra)
• Avaolokitesvara Ekadasamukha Dharani Sutra
• Cundi Dharani Sutra   (18-armed Avalokitesvara)

Popularity of Compassion

In China, Avalokitesvara (known there as Guan Yin or Kuanyin) is, perhaps, by the numbers, the most popular deity in all of Asia. In Tibet, devotion to Chenrezig is so deep that he is considered to be the guardian of the whole country. The Dalai Lama is considered to be one of his many incarnations. “A Tibetan,” Vesantara explains in A Guide to Bodhisattvas, “upon meeting His Holiness [the Dalai Lama], feels himself to be in the presence of the Bodhisattva Avalokitesvara.”

In keeping with the relative nature of form, as expressed in the Heart Sutra, Avalokitesvara can appear in countless forms: male, female, and wrathful. In most of China and Japan Guanyin manifests clearly as a female deity. In Tantric Buddhism he appears in many fierce and wrathful forms, notably Sita Mahakala (White Mahakala).

1000-Armed Chenrezig

The most “famous” form of Avalokitesvara is his 1000-armed form, symbolic of his vast compassion, so immense that he needs a 1000 arms to reach out and care for sentient beings (symbolic of unlimited compassion). His visualization is very powerful, as streams of healing and compassionate light flow from the thousand arms, reaching out to all sentient beings everywhere—in every world and realm.

Thousand-armed Chenrezig is a difficult but worthy visualization.

He is “one of the most extraordinary figures in the whole field of Buddhist meditation practice,” writes Vessantara. “The form we see emerging from the blue sky of sunyata is brilliant white, standing erect on a white lotus and a moon mat, and holding to his heart the wish-fulfilling gem of the Bodhicitta. As we look, we see that the figure is surrounded by a vast aura of what appears to be white light. Looking more closely, however, it dawns on us that we are really gazing at a figure with a great many arms which form a tremendous white circle as they stretch out in all directions.”

Importantly, Vessantara adds, “Each of the arms is reaching out to help suffering beings, and from the palm of each hand a beautiful eye gazes down compassionately.”

Although we visualize 1000 arms, we really mean unlimited caring arms reaching out to sentient beings. He also has eleven heads, various forms and colors that symbolize he can manifest in endless forms to suit our needs. There is even a wrathful face at the top, surmounted only by the serenity of his spiritual guru Amitabha Buddha, symbolizing the totality of his compassionate actions, and hinting at his many forms.

The Vow of Avalokitesvara

The 1000 arms, and the many other forms of Chenrezig all came about because of a great vow the Compassionate Buddha made to deliver all beings from suffering. The origin of the arms and heads is explained in an origin story. Avalokitesvara strived for aeons to free sentient beings from suffering. After aeons of freeing sentient beings, he found the realms were still full of endless suffering. His compassion was so great that his peaceful form was symbolically torn apart, transforming into thousands of arms and many heads and eyes.

In another symbolic story, his tears spontaneously gave rise to Tara, the Mother of Compassionate Action. Together with their spiritual guru Buddha Amitabha, they work tirelessly to benefit all beings.

The practice of Avalokitesvara is entirely within the mind, supported by guided meditation words (if needed), spoken sounds such as mantras, and some physical gestures (in advanced practices) such as mudras. But the entire generation of deity is within mind.

Practicing Avalokitesvara: Universally Approachable          

Kindness is by nature, approachable. Avalokitesvara’s compassion is available to anyone who suffers, even those who are not his followers. It is said that Avalokitesvara cares for all equally, and that he can manifest instantly to anyone in a form they can understand. This may be in the form of an inspirational thought, or as a vivid dream. Or, as a nagging worry in your mind warning you to “turn around it’s not safe.” Or, as a neighbor who sees your house on fire and calls emergency. Or, literally as anything, anywhere, anytime.

In Tibet and some areas of India or Nepal you might come across Mani walls or Mani rocks like this one. These numerous tributes to Chenrezig remind us to keep compassion in our heart as we go about our daily tasks. The Mani wheel shown here has the “Hrih” seed syllable in the centre and the full Om Mani Padme Hum mantra in Tibetan letters.

Meditating on, or visualizing Avalokitesvara can bring compassion into your life: compassion for others, but equally, compassion for you from others. No special empowerment is required to visualize and meditate on this spectacular being, although it is always useful to obtain meditational instructions from someone who as “realized” the practice. This is normally a qualified teacher, or guru.

In Tibetan Buddhism, empowerment or initiation is often offered “to one and all.” The entirely benign and wondrous loving energy of Avalokesvara carries no risk, even in Tantric practice. Since it is often available, meditators truly interested in bringing the power of compassion into their practice and lives — and, after all, compassion is one of the “two wings of Buddhism” — are encouraged to seek out empowerment from a qualified guru with a proven lineage. (For example, this Tuesday is a rare opportunity to take initiation from the most Venerable Zasep Tulku Rinpoche if you’re near Toronto>>)

Visualizations within the mind are entirely in the nature of the nature of light.

Preparations to Practice

In absence of instructions from a qualified teacher, here is one of the simpler, visualized meditations (sadhana) — a nice visualization only loosely based on formal Tibetan sadhanas.

Note: The visualization of Chenrezig is “in front” of you, and very basic, thus not requiring empowerment. Someone who is initiated might visualize themselves as Chenrezig, or other variations as instructed by their qualified teacher.

It is helpful to undertake some preliminaries to set your frame of mind, and to build a little merit. This would normally include:

• Taking of Refuge in the Three Jewels, Buddha, Dharma and Sangha
• The Four Immeasurables prayer to establish Bodhichitta
• Some kind of offering, either a stick of incense, a candle, fruit offerings or mentally transformed (imagined) offerings you visualize. (NOTE: it is NOT appropriate to offer meats to the Lord of Compassion, who values all life.)
• It is helpful to recite the Seven Limbs as well, as within that prayer is contained the “entire path.”
• At this point you would begin your visualization and meditation, usually accompanied by mantra recitation. Some people recite the visualization, then close their eyes and imagine it while reciting the mantras. Other people mentally note the visualization, then half close their eyes and visualize. Some people I know even record the guided visualization and allow it to play while they meditate.
• It’s important at the end to “dedicate the merit from the meditation to the benefit of all sentient beings.

Another beautiful thangka, this one of Avalokiteshvara, Chenrezig, the Buddha of Compassion, by Jampay Dorje. It is available as a print on his website>>

Preliminaries

Refuge

Until I reach enlightenment I take refuge in the Three Jewels: The Buddha, the Dharma and the Sangha. By the virtues of practicing generosities and other perfections, may I attain Enlightenment for the benefit of all sentient beings.

Four Immeasurables

(Note: some people substitute “they” for “we” but usually we are instructed that we must also have compassion on ourselves. We covers both others and ourselves.)

May all beings have happiness and its causes.

May we never have suffering nor its causes,

May we constantly dwell in joy transcending sorrow,

May we dwell in equal love for both near or far.

Offerings

I like to place out seven bowls of clean water, symbolic of purity and compasion as an offering. Otherwise, mentally visualize offerings at the feet of Chenrezig (Avalokitesvara).

Seven Limbs

I prostrate in faith with body, speech and mind;

I make each and every offering, both those actually performed and those mentally transformed;

I declare every non virtuous act since beginningless time;

I rejoice in the virtues of all Holy and Ordinary beings;

Please, Avalokitesvara, remain as our guide through samasara;

Please turn the wheel of Dharma for all sentient beings;

I dedicate my own virtues to cultivate Enlightenment for the benefit of all sentient beings.

A red, glowing HRIH syllable (shown) is visualized at Avalokitesvara’s heart.

Visualization and Meditation

This is a visualization of the four-armed Avalokitesvara. Try to visualize as realistically and three dimensionally as possible. However, the deity is always visualized as “the nature of light”.

NOTE: If you have trouble visualizing, just “know” that he is there as described—and see as much as you can, even if it’s only a fleeting glimpse. If all you can see is a glow of white light, this is already a glimpse of the Bodhisattva of Infinite Light. Feel his presence rather than see him if you are not yet able to vividly visualize.

Chenrezig (Avalokiteshvara) is the Buddha of Compassion.

Here, the visualization is written in the first person. If you are pre-recording and playing back, or doing group practice out loud, you could change the “I” to “you.” You can read aloud, or silently, then visualize:

I am floating in an area with nothing but a vast blue sky, spanning all directions, unnaturally clear and vibrant and radiant. Intuitively, I feel this is symbolic of the emptiness of self-nature.

I enjoy the blue sky, allowing my non-senses to reach out to infinity—vast, unending, and horizonless. It is comforting in this non-place— empty of self nature. In this empty, serene sky we can let go of the nightmare of samsara and suffering, for here there is nothing fixed or limited, and nothing to grasp.

Then, in the nature of numinous light, and area in front of me glows brighter and brighter, but it doesn’t hurt to stare at it. The light begins to take form, and I see that it is a stunningly beautiful lotus flower, absolutely perfect in every way, pure white and glowing with unnaturally beautiful light. I can see, as I adjust to the new image, a glowing circular area of white, that seems as luminous and wondrous as an autumn moon. The glow of the moon intensifies again, and in the bright light I see the shape of an even brighter form. This blossoms into the shape of a perfectly-shaped man — a being so beautiful I feel instant and radiant joy.

I know that this is Avalokitesvara, the Bodhisattva of Infinite Compassion. His body resolves, sharper and sharper, the glow fading to reveal a splendid being made entirely of brilliant white light, different shades of white that define a beautiful youthful man, ageless rather than young, of perfect appearance. He has long tresses of blue black hair that cascade over his wide shoulders, although even this glows with light. He has four arms which only add to his appearance of perfection. Brilliant jewels and silks adorn his perfect body.

His two inner hands are clasped near his heart, grasping a astonishing jewel, vast and glowing with it’s own light. I know this is the wish-fulfilling gem. The outer left hand holds a perfect lotus, an achingly beautiful blossom. His outer right hand holds a glowing white crystal mala.

Visualize Avalokitesvara as a being of perfect appearance, with no flaws. Thankhas such as this are guides only. They do not convey the “nature of light” or the three dimensionality required in visualizations.

Light is all around the Bodhisattva, beautiful light that heals and reassures everyone it reaches. Nowhere in the universe is out of range of this wondrous light.

Most captivating of all are his eyes. I have never seen more caring eyes. They are eyes that laugh and cry at the same time. His smile is as radiant as the sun.

Then, over his head, I see another figure. A glowing red Buddha. I know this is Amitabha, his spiritual guru-father, the Buddha of Infinite Light. His light is warmer, like a setting sun, but in the nature of boundless love.

Hrih syllable on a lotus in red.

As I penetrate the light, at Avalokitesvara’s heart, I see a hotly glowing red light, the red of his father Amitabha. On a lotus and moon throne, is a syllable. A single syllable, representing the essence of Avalokitesvara. This bija mantra is also glowing from Amitabha’s heart. It’s penetrating ruby light shoots out in gentle rays in all directions. Around this seed syllable I can see more letters. It is the mantra Om Mani Padme Hum, each syllable of a different colour, representing the six realms.

Om Mani Padme Hum with HRIH at centre as a mandala. Visualize this three dimensionally at the heart of the Compassionate Bodhisattva, glowing red in the centre.

Comforting light rays project out from his heart, from the shining syllables and bija letter, and penetrate to all of the six realms. Nothing can escape this compassionate light. I can hear a sound. Om Mani Padme Hum, over an dover. I begin to chant along.

The light and the sound go out to every sentient being in all the universes. The light warms me, empties me of tensions and feelings of negativity. I feel lighter. I know instinctively that all my past negative karma has been extinguished by this nectar light. I am filled with a blissful feeling.

Ending the Meditation

You should hold this meditation in bliss and visualize the cleansing light blessing all beings continuously. Allow your mind to stay in this place free of suffering, free of attachment, free of samsara.

When you are ready to end your meditation, you can visualize making another offering to Avalokitesvara. Most people absorb Avalokitesvara back into themselves. Since this visualization was the nature of your own mind, this peaceful being stays with you, a reassuring, calming, loving, compassionate presence.

End Thoughts: The Heart Sutra

This is my favorite translation of the Heart Sutra, by the most Emminent Thich Nhat Hanh:

The kind face of loving Guanyin, the female aspect of Avalokiteshvara, Goddess of Compassion. To her followers, there is no question of her power.

Avalokiteshvara

while practicing deeply with

the Insight that Brings Us to the Other Shore,

suddenly discovered that

all of the five Skandhas are equally empty,

and with this realisation

he overcame all Ill-being.

“Listen Sariputra,

this Body itself is Emptiness

and Emptiness itself is this Body.

This Body is not other than Emptiness

and Emptiness is not other than this Body.

The same is true of Feelings,

Perceptions, Mental Formations,

and Consciousness.

“Listen Sariputra,

all phenomena bear the mark of Emptiness;

their true nature is the nature of

no Birth no Death,

no Being no Non-being,

no Defilement no Purity,

no Increasing no Decreasing.

“That is why in Emptiness,

Body, Feelings, Perceptions,

Mental Formations and Consciousness

are not separate self entities.

The Eighteen Realms of Phenomena

which are the six Sense Organs,

the six Sense Objects,

and the six Consciousnesses

are also not separate self entities.

The Twelve Links of Interdependent Arising

and their Extinction

are also not separate self entities.

Ill-being, the Causes of Ill-being,

the End of Ill-being, the Path,

insight and attainment,

are also not separate self entities.

Whoever can see this

no longer needs anything to attain.

Bodhisattvas who practice

the Insight that Brings Us to the Other Shore

see no more obstacles in their mind,

and because there

are no more obstacles in their mind,

they can overcome all fear,

destroy all wrong perceptions

and realize Perfect Nirvana.

“All Buddhas in the past, present and future

by practicing

the Insight that Brings Us to the Other Shore

are all capable of attaining

Authentic and Perfect Enlightenment.

“Therefore Sariputra,

it should be known that

the Insight that Brings Us to the Other Shore

is a Great Mantra,

the most illuminating mantra,

the highest mantra,

a mantra beyond compare,

the True Wisdom that has the power

to put an end to all kinds of suffering.

Therefore let us proclaim

a mantra to praise

the Insight that Brings Us to the Other Shore.

Gate, Gate, Paragate, Parasamgate, Bodhi Svaha!

Gate, Gate, Paragate, Parasamgate, Bodhi Svaha!

Gate, Gate, Paragate, Parasamgate, Bodhi Svaha!”

 

End Thoughts: Compassion is Universal

One of the early Pali Sutta’s, the Karaniya Metta Sutta, expounds concisely on the Buddha Shakyamuni’s words on Loving-Kindness (Metta)—thoughts which are universal to all schools of Buddhism (and to many non-Buddhists):

This is what should be done

By one who is skilled in goodness,

And who knows the path of peace:

Let them be able and upright,

Straightforward and gentle in speech,

Humble and not conceited,

Contented and easily satisfied,

Unburdened with duties and frugal in their ways.

Peaceful and calm and wise and skillful,

Not proud or demanding in nature.

Let them not do the slightest thing

That the wise would later reprove.

Wishing: In gladness and in safety,

May all beings be at ease.

Whatever living beings there may be;

Whether they are weak or strong, omitting none,

The great or the mighty, medium, short or small,

The seen and the unseen,

Those living near and far away,

Those born and to-be-born —

May all beings be at ease!

Let none deceive another,

Or despise any being in any state.

Let none through anger or ill-will

Wish harm upon another.

Even as a mother protects with her life

Her child, her only child,

So with a boundless heart

Should one cherish all living beings;

Radiating kindness over the entire world:

Spreading upwards to the skies,

And downwards to the depths;

Outwards and unbounded,

Freed from hatred and ill-will.

Whether standing or walking, seated or lying down

Free from drowsiness,

One should sustain this recollection.

This is said to be the sublime abiding.

By not holding to fixed views,

The pure-hearted one, having clarity of vision,

Being freed from all sense desires,

Is not born again into this world.

NOTES

[1] Avalokitesvara and the Tibetan Contemplation of Compassion, Karen M. Andrews, May 1993

[2] Avalokiteshvara, Encyclopedia Britannica

[3]Wisdom and Compassion in Psychotherapy: Deepening Mindfulness in Clinical Practice, Christopher K. Germer and Ronald D. Siegel (Guilford Publications)

[4] A Guide to the Bodhisattvas (Meeting the Buddhas) by Vedssantara (Windhorse Publications)

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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 https://www.rinpoche.com/teachings/whitetara.htm

[2] Lama Yeshe Wisdom Archive. Kyabje Lama Zopa Rinpoche speaking at Nepal, May 1987. https://www.lamayeshe.com/index.php?sect=article&id=357

[3] White Tara, Tam and the Mandala, Visible Mantra https://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.

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

Green Tara Buddha is almost certainly one of the most popular Yidams in Vajrayana Buddhism. In Tibetan Buddhism especially, Green Tara is accessible to all, Mother of all the Buddhas, and virtually a “universal” symbol of Active Compassionate Wisdom. Green Tara, who is also a Savior Goddess, is as accessible to the prisoner in jail as to the most benevolent of monks — she is Universal and open to all. With her right leg outstretched, ready to leap to our aid, she is among the most approachable of Buddhist deities.

But many people don’t realize she has a “Highest Yoga Tantra” aspect called Chittamani Tara (translates as “Mind Jewel Tara”) — a profound “two stages” practice.

Green Tara (left) is similar to Chittamani Tara (right). In fact they are the same being, but differ in visualization and practice (with Chittamani Tara being a Highest Yoga Tantra practice). Green Tara normally has one lotus (day lotus normally) in her left hand, blooming over her shoulder, while Chittamani Tara is distinguished by TWO uptala (blue night lotus) flowers, one over each shoulder. Often, online, the two are confused, and the two-flower Chittamani Tara is labeled as Green Tara. (Which, of course, is fine by Tara, since Tara is Tara.) Chittamani Tara Thangka was bought from wonderful thangka artist Marianna Rydvald at Dakini Unlimited and is framed on the author’s shrine wall>> 

There is a saying in Tibet, “All men are Chenrezig, and all women are Tara.” This isn’t a light turn of phrase. The Oneness of phenomenon is expressed in this phrase, together with many other profound concepts.

During Chittamani Retreat teachings H.E. Zasep Rinpoche explained the concept of Tara teaching universally to all levels of student:

“Tara is everywhere. Tara is in the pure lands. Tara is here also. Why is Tara in the pure lands? Tara is in the pure lands to teach to the Bodhisattvas, the highly realized beings… Then, Tara comes down to us, many aspects of Tara — 21 Taras and so on — and there are other aspects of Tara, like Vajrayogini, Palden Lhamo, and so on and so on. Tara comes to us as deities, as Dharma protectors — so Tara is here, now.” [1]

• For a full story on Green Tara, including her 21 Praises, see>>
• For stories of Tara the Rescuer>>
• Guided video meditation for Green Tara>>
• 21 Taras book excerpt from Tara in the Palm of Your Hand by H.E. Zasep Rinpoche>>
• Tara in the Palm of Your Hand book on Amazon>>

Tara for all levels of practice

She also appeals to all needs and levels of practice. No initiation is needed to chant her mantra — even the most casual of admirers can benefit from her practice:

Om Tare Tuttare Ture Soha

Yet Tara also has a Highest Yoga Tantra aspect known as Chittamani Tara (sometimes spelled Cittamani, but pronounced ‘ch’.) Visually, aside from two blue uptala (night lotus) flowers in full bloom, she appears to be Green Tara. (Green Tara typically has one fully open uptala in left hand (also called blue night lotus) flower  — and, in some visualizations, one which is “about to open”. Cittamani Tara has two fully open blue uptala flowers. (Sometimes, as in Khadiravani Tara — Tara of the Khadira Forest — she also has two uptala flowers.) She is described as:

“Chittamani Tara, the transcendental deity of emerald colour, with her right hand in the gesture of supreme generosity, and her left, at her heart, in the gesture of bestowing refuge in the three jewels. Each hand holds the stem of an utpala flower. She is beautifully adorned with silks and precious ornaments, seated in the centre of an aura of light with right leg extended and left drawn in. In her heart a green TAM radiates light.”

Photo of a Chittamani Tara thangka by Marianna Rydvald. On Chittamani Tara’s crown is Amitabha Buddha, her “spiritual father” — she is part of the Compassion Lotus family of Amitabha. She is also green, associating her with Buddha Amoghisiddi, and “action.” Chittamani Tara is distinguished by two night lotus (Uptala) flowers over her shoulders. She still has her right leg outstretched, as with Green Tara, ready to leap to the aid of her followers. Chittamani Tara Thangka was bought from wonderful thangka artist Marianna Rydvald at Dakini Unlimited and is framed on the author’s shrine wall>> 

All Taras are one — even though some of the 21 Taras have multiple arms, attributes, gestures, and colours. Gelek Rimpoche, in his “Cittamani Tara Extensive Commentary” said:

The late Gelek Rinpoche of Jewel Heart often laughs during teachings.

“I want you to remember the two legs of the Vajrayana, the relative and the absolute. Whether white, green, yellow, red, dark blue or multicolored, all Taras are Tara, yet each different manifestation does have some particular responsibilities, some special thing. In absolute reality, however, they are all one Tara: the activities of the enlightened beings… In that way Tara is said to be the total activity of the enlightened beings. Their activities have become a being, and that being pops up as the physical form of Tara. In the same way Avalokitesvara is the compassion of all enlightened beings and Manjushri is their wisdom. ” [2]

Tara’s forms are endless. Where there is a need, there is her emanation. Gelek Rinpoche continues:

“To make a long story short, by about this time Tara manifested so many manifestations everywhere, particularly the Twenty-One Taras and the One hundred thousand Taras. The Twenty-One Tara manifestation is very meaningful. When Tara came out of Avalokitesvara’s heart as a helper, a handy-person to all the Buddhas, this handy-person then created another handy-person, who again created another handyperson. All these big manifestations came about at that moment, particularly the White Tara for longevity. Also Rigjema, used for power. Then there is Yangchenma, who is Saraswati in Sanskrit. She is special for literature and language. All these are manifestations of Tara. Even the wrathful protector, Palden Lhamo, is a manifestation of Tara. In that case she is not a yidam but a protector. Palden Lhamo also manifested at that time.”

Chittamani Tara, distinguished by her two blue uptala flowers.

Chittamani Tara Highest Tantra emanation

The well-known Lama H.H. Zong Rinpoche taught and transmitted Chittamani Tara. His Holiness was H.E. Zasep Rinpoche’s guru.

Chittamani Tara is a Highest Yoga Tantra practice (maha anu yoga) of Tara. This does not mean She is a “higher deity” — the Boss Tara. She is still Tara. Tara is always Tara. The Enlightened Mind has no limitations in terms of form. Here, with Chittamani Tara, the form is similar to regular Green Tara — the main difference is only in the practice, and the twin blue uptala flowers visualized (instead of the single with Green Tara). There are 21 Taras, and 108 Taras for a reason — there are that many ways to practice, and more. There are even other Higher Tantric forms of Tara, including Vajrayogini.

Yet, Chittamani Tara is the “Highest Yoga” Tara from the point of view of Tantric practice as Green Tara. (Not to be confused with Cintamani Tara “Wish-fulfilling” golden Tara.)

Gelek Rimpoche quotes the root text: ” In the root text Tara herself says,

‘According to your wish I will explain how to practice the Tara tantra in the system of maha anu yoga tantra’. Although normally Tara belongs to kriya tantra, this tantra is made into maha anu yoga by Tara herself. And of course, in this particular case, there are many continuing activities through teachings, initiations, and oral transmissions.” [2] Here, Tara was speaking to the great Gelugpa Yogi Takpuwa Dorje Chang.

Maha Anu Yoga Tantra

Chakrasamvara Heruka and Vajrayogini are also Highest Yoga Tantra practices. Vajrayogini is an emanation of Tara.

All schools of Tantric Buddhism have forms of higher yogic practices. In the newer schools (such as Gelug) the highest tantras are Annuttaratantra (or Maha Anu Yoga) — which is associated also with Mahamudra. Highest Yoga Deity Practices in Gelugpa include:

• Guhyasamaja
• Yamantaka
• Hevajra Tantra
• Chakrasamvara Tantra (Wheel of Great Bliss)
• Vajrayogini (part of the Chakrasamvara Tantra)
• Kalachakra Tantra (Wheel of Time)
• Chittamani Tara

What is Highest Yoga Tantra? Maha Anu Yoga includes both development and completion practices, and are a “full path” to enlightenment, meant for senior practitioners — and only given by permission and empowerment. Translated Annuttarayoga means “Unexcelled Union Continuity.” These practices include subtle body yogas, with a much more involved practice aiming at complete personal transformation and realizations. They also carry a heavier commitment. It is assumed that anyone taking on Highest Yoga Tantric practices is very experienced and focused on serious progress on the path to realizations.

Source of the Chittamani teaching

Pabongkha Rinpoche’s famous and authoritative commentary on Chittamani Tara is the main text referred by teachers. To read requires Empowerment from a teacher of lineage. It is available, translated by David Gonzalez, from Dechen Ling Press>>

Tara Herself gave the practice of Chittamani Tara to Mahasiddha Takpuwa Dorje Chang. The practice is the best known of the rarely taught “13 initiations from the Clear Vision of Gelugpa Yogi Takpuwa Dorje Chang” in the 19th century. Is this the same Tara we know and love? Yes, she’s still Green Tara, albeit a Tara who gifted us with a complete Highest Yoga Tantra practice cycle.

Chittamani Tara is a main practice of many of history’s great Gelug teachers, including Pabongkha Rinpoche (who wrote the most authoritative and widely-respected commentary: see inset photo), H.H. Trijang Rinpoche (tutor of the current Dalai Lama), and H.H. Zong Rinpoche. Today, relatively few Lamas transmit the precious empowerments and teachings.

For serious practitioners, who adore Green Tara, Chittamani Tara is a much sought-after teaching and practice — although the practice commitment is at a higher level in terms of time and sincerity. As a Highest Yoga Tantra practice, it includes all stages of practice: Development and Completion. It includes a unique and profound “body mandala.”

It is not acceptable to practice Chittamani Tara practice, despite her otherwise famous accessibility to all, without permission, teaching and empowerment of a qualified Guru of lineage. This is because the practices should not be attempted by those who have not received teachings.

For those not yet ready for Higher Yogic practices, Green Tara is ready in many other forms — especially 21 Taras. Chanting the 21 Praise of Tara daily is for everyone — and helps bring Her energy and blessings into your life.

• For a full story on Green Tara, including her 21 Praises, see>>
• For stories of Tara the Rescuer>>
• Guided video meditation for Green Tara>>

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>>

NOTES

[1] Cittamani Tara 2011, Nelson Gaden for the West retreat with H.E. Zasep Tulku Rinpoche

[2] Cittamani Tara Extensive Commentary, Gelek Rimpoche of Jewel Heart

The post Chittamani Tara (Cittamani)- the “Mind Jewel” Green Tara, an approachable and appealing Highest Yoga Anuttara practice – one of the main practices of many great Gelug teachers appeared first on Buddha Weekly: Buddhist Practices, Mindfulness, Meditation.

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

“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 is Below corresponds with that which is Above. And That which is 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.

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“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

• DHARMA DATE: December 10, 2020, is the day we celebrate the Paranirvana of the great Lama Tsongkhapa. The date varies each year, as it is marked on a lunar calendar — for 2020 it is Thursday, Dec 10, 2020.
  

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.

Lovely statue of the great  Lama Je Tsong Khapa.

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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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?

Cover of a new book by H.E. Zasep Rinpoche: Gelug Mahamudra.

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.

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

Book Availability

• Paperback now available on Amazon>>
• Paperback now available in Canada>>
• Paperback now available in the United Kingdom>>
• English Paperback now available in Germany>>
• English Paperback now available in Japan>>
• English Paperback now available in Italy>>

Excerpt from chapter 1

(Not the full chapter.)

H.E. Zasep RInpoche. Photo by Gabriela Reyes Fuchs. From the book Gelug Mahamudra, Eloquent Speech of Manjushri.

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.

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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 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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The Vajrayana Wheel of Buddhist Dharma that Guru Rinpoche brought to Tibet was more than simply another lineage of Buddhist philosophy. Vajrayana teachings, and especially Guru Rinpoche’s teachings and manifestations, framed a view of reality, of the Universe, more akin to Quantum Physics than religion.

Guru Rinpoche, the Lotus-Born — Padmasambhava or Pema Jungné —  is honored as the second living Buddha of our age, who turned the final wheel of Dharma, Vajrayana, and brought Buddha Dharma to Tibet.

“Guru Rinpoche’s teaching is the science of the mind,” explained Tulku Pasang Rinpoche.

“Padmasambhava was in touch with Quantum reality, ” explained Professor of Quantum Physics Dana Zou. “He lived the Quantum reality. He manifested the Quantum reality.” [13]

His miraculous birth was prophesied in texts by the first Buddha, Shakyamuni, the original Quantum pioneer. Padmasambhava’s teachings remain vitally relevant today, especially as the world spins from one crisis to another.

“In degenerate times, it is very important to practice Guru Rinpoche.” — The Gyalwang Karmapa, December 2010, Bodhgaya [1]

A recent, wonderfully-produced documentary even proposes that the “eight manifestations” of Guru Rinpoche are none other than the “Eight Manifestations of Quantum Energy.” The entire film, produced by Shambhala Film Studios, (part 1 in full embedded below) sets out to prove this extraordinary, yet not far-fetched, theme.

Guru Rinpoche, the Quantum Physics Explorer

In what way does an ancient living Buddha manifest quantum energy? Padmasambhava formalized and popularized meditation methods to help us understand the true nature of reality — the ultimate nature underlying the illusory “physical world.” Shunyata (Emptiness or Oneness of all phenomenon) is very much a theme in Quantum Physics. [For a feature on Shunyata and Quantum Physics, see>>]

Guru Rinpoche, the Great Lotus Born, was none other than the original Quantum Physics explorer. He didn’t just theorize — he experienced. He also taught us how we could likewise peel away the trap of “ordinary appearances” and experience for ourselves.

Guru Rinpoche, the Quantum Buddha. Padmasambhava’s eight emanations represent eight Quantum energies.

In the intriguing film Guru Padmasambhava — Searching for the Lotus-Born Master by Shambala Film Studios (embedded below) the narrator says:

“He lived in the eighth century and travelled across many regions of the Himalayas, where he appeared as different manifestations… Images of these eight manifestations are often depicted in murals, Thangkas, statues and dances across the Himalayas… Each manifestation represents a different stage in his journey to Enlightenment and spreading Tibetan Buddhism across the Himilayas.

“Is it possible that behind each manifestation there may be a coded language revealing the laws of quantum physics?”

The film (part 1 below) sets out to show how the manifestations, activities and symbols are Padmasambhava illustrate advanced Quantum theories — over a thousand years ago.

Guru Padmasambhava – Searching for Lotus born Master – Part I:

Dancing in Emptiness

In the preface to Quantum Emptiness: Dancing in Emptiness[15] by Graham Smetham, cites Buddhist scholar Mu Seong:

“In the paradigm of quantum physics there is ceaseless change at the core of the universe; in the paradigm of Mahayana wisdom too there is ceaseless change at the core of consciousness and the universe.”

Outdoor statue of Guru Rinpoche Padmasambhava in Nepal at sunset.

Later, he quotes Professor Vlatko Vedral, a Professor of Quantum Information Theory (Decoding Reality):

“Quantum physics is indeed very much in agreement with Budhistic Emptiness.”

Although these concepts are Mahayana, introduced by Shakyamuni Buddha, they were exemplified in the Vajrayana teachings of Padmasambhava. The Second Buddha was the “explorer” and revealer of Quantum mysteries. His methods remain relevant and powerful today.

Guru Rinpoche Padmasambhava Buddha Statue in Kathmandu Nepal (Photo Raimond Kavins.)

The Buddha for modern, dangerous times

Guru Rinpoche remains very “relatable” in our century. He remains a living Buddha to Tibetan Buddhists. Even amongst non-Buddhists, his reputation is well known. He is described as a “badass 8th century mystic” on one travelogue website. Non-Buddhist Westerners often describe him as a all-powerful wizard.

At Changri Monastery in Thamphu, Butan, there is a sign designed to discourage curious “tourists” who follow the footsteps of the great Master Padmasambhava as fans of his wizardly reputation as “mystic-missionary-magician” [Johnathan Mingle, note 7], rather than as devoted practitioners:

“Demon Subjugated Monastery. Foreigners without permission letter from the special commission and Bhutanese without national dresses are kindly requested not to enter the monastery.”

Padmasambhava cave where Guru Rinpoche practiced in Rewalsar India. (Photo Kiwisoul.)

Supernatural hero reputation aside, one of the key reasons so many of us rely on the Precious teacher Padmasambhava is that Tantra is perfectly suited to hectic modern times. Many people lack the time and the discipline to undertake months of solitude in silent contemplation. Typically, we also lack the patience. The dangers of today’s world — pandemics, strife, environmental devastation — makes it difficult to concentrate on Sutra teachings sufficiently to attain realizations.

Tantra is an active practice, incorporating guided visualizations, imagination, concentrated chanting, inner body completion practices and other “dynamic” methods suited to a world of billions of suffering beings. It was Guru Rinpoche who introduced and taught Tantra — Vajrayana Buddhism — in Tibet, later to spread around the world. His teachings remain Perfect and relevant in modern times.

Magnetic Family: Amitabha, Hayagriva, Chenrezig, Padmasambhava

As the second Buddha, “all of samsara beneath your control” Padmasambhava demonstrated with his teachings and life the Magnetizing Power of Vajrayana. As Padma Gyalpo (Pema Gyalpo) he is described in the Wangdu prayer honoring the Padma Buddha family:

པདྨ་རྒྱལ་པོས་འཁོར་འདས་མངའ་དབང་བསྒྱུར། །

pema gyalpö khordé ngawang gyur

Padma Gyalpo, all of saṃsāra and nirvāṇa beneath your control [10]

A Wangdu Prayer Thangka with the nine Magnetizing Yidams: Amitabha (top centre), Hayagriva (left of Amitabha, right of viewer), Red Chenrezig Padmapani (right of Amitabha, left of viewer), Vajradharma (immediately below Amitabha), Pema Gyalpo (central deity, one of the eight manifestations of Padmasambhava), Vajravarahi Vajrayogini Dakini (left of Pema Gyalpo, under Hayagriva), Guhyajnana Dakini (left of Pema Gyalpo), Kurukulla (bottom right of Pema Gyalpo), Dope Gyalpo (bottom left.)

• For a feature on the Wandu “Magnetizing” Padma family and prayer, see>>

In fact Guru Rinpoche was a physical manifestation of Amitabha and Chenrezig (Avalokiteshvara). It is to the Lotus Buddha Family —  and especially Guru Rinpoche — that we turn in degeneration times.  Magnetizing acitivity — and the Discriminating Wisdom of the Padma Amitabha Buddha family — is the most relevant in difficult times.

For example Padmasambhava’s own core Yidam (Heart Deity) practice was Hayagriva, the wrathful emanation of Amitabha (seen in the Wandu Thanka above top right.) Lady Tsogyal recorded:

Guru Rinpoche “arose in the form of Padma Heruka, ferocious and strong, the heruka of the secret sign.” [9]

The terrifyingly beautiful visualization of the most “Powerful of Herukas” Hayagriva. This stunning image is from a Rubin Museum canvas dated between 1800 and 1899. Hayagriva was a main Yidam of Padmasambhava. For a feature on Hayagriva, see>>

Padma Heruka is Hayagriva, the wrathful emanation of Amitabha and the Pdama (Lotus) family. [For a feature on Hayagriva, see>>]

In addition to practicing Padmasmbhava, many modern teachers highly recommend Hayagriva in difficult, modern times. Lama Jigme Rinpoche taught:

“In today’s age, it is a degenerate time where the five poisons and negative emotions are very strong. So we need a deity like Hayagriva to empower ourselves. Also negative influences today are so strong as well, like the coronavirus.” [8]

Guru Rinpoche Padmasambhava statue.

Guru Rinpoche’s appearance

Guru Rinpoche manifested in many forms, but his “main” appearance is iconic and well-known. From the Himalayan Art art description:

“With a steady gaze looking on all beings, one face adorned with a moustache and small goatee, the right hand holds to the heart an upright gold vajra. The left hand placed in the lap holds a white skullcup filled with nectar. The ornate katvanga staff of a Vajrayana mendicant rests against the left shoulder. Adorned with gold earrings and various ornaments, the head is covered with a lotus hat, a gift of the King of Zahor, with silk brocade topped with a half-vajra and vulture feather. Attired in various robes of different colours reflecting the disciplines of the Vinaya, Bodhisattva and Mantra Vehicles, in a relaxed posture with the right foot extended resting on a lotus cushion, he is seated on a sun and moon disc above a pink lotus.”

Guru Rinpoche Padmasambhava, the Lotus Born.

Guru Rinpoche’s main manifestations

His other main manifestations are, as described on Himalayan Art are [11]:

1. Padmakara
2. Shantarakshita
3. Dorje Dragpo Tsal
4. Shakya Sengge
5. Loden Chogse
6. Padma Totreng Tsal
7. Padma Raja
8. Powerful Garuda Youth
9. (Padmavajra, Saraha, Virupa, Dombhi Heruka, Kalacharya)
10. Nyima Ozer
11. Sengge Dradog
12. (King Ngonshe Chen, Yogi Tobden, Tapihritsa – Mongolia, China, Zhangzhung)
– In Tibet: bound the twelve Tenma, thirteen Gurlha and twenty-one Genyen
13.Dorje Drollo (at the 13 Tiger’s Nests)- taught the Twenty-five disciples, intermediate twenty-five disciples, later seventeen and twenty-one disciples. Eighty students achieved rainbow body at Yerpa, one hundred and eight meditators at Chuori, thirty tantriks at Yangdzong, fifty-five realized ones at Sheldrag, twenty-five dakini students and seven yoginis.
14. Drowa Kundrol (emanation at the time of Maitreya)

The Eight major manifestations of Guru Rinpoche.

Relatable manifestations for modern times

Psychologist Preece clarifies wrathful practice with an amusing Western ‘Hell’s Angels’ example, comparing peaceful meditations (as the metaphorical 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 as 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.” [10]

It was the great second Buddha Padmasambhava who channeled this powerful energy, popularizing and teaching Tantric Buddhism with practices still psychologically and spiritually valid today. (Perhaps more so.) [For a full feature on the importance and power of Wrathful Deities in Vajrayana Buddhism, see>>]

Guru Rinpoche Padmasambhava.

Wrathful, magnetizing, active energy

Hayagriva as Yidam, and Padmasambhava as Buddha are especially powerful for removing obstacles — the most important practice for modern Buddhists. [See the Barché Lamsel—The Prayer that Removes All Obstacles from the Path at the end of this feature for a helpful practice.] [For an entire library of wonderful Padmasambhava practices in PDF form, visit Lotsawa House>>  ]

Guru Rinpoche taught a complete path, but is especially famous for his active and irresistibly wrathful methods — much like his Yidam Hayagriva. It is for this reason Padmasambhava and his many emanations remain valid and desirable in difficult, modern times.

Wrathful does not mean mean or angry. It connotes activity. What Tibet needed in the 8th century — and what many of us need in difficult, modern times — was, and is, powerful, active practices.

Guru Rinpoche’s life embodied miracles

Padmasambhava’s life was a living embodiment of the miraculous. Nothing is impossible to the fully Enlightened and marvelous Guru Rinpoche — and everything about his amazing life is a wonder. Just as Shakyamuni Buddha, the first Buddha of our age, demonstrated extraordinary phenomena, Padmasambhava personified them. Why does an Enlightened Buddha display magical feats? As “Upaya” or skillful means, or upaya-kaushalya meaning “skill in means.” In simplest terms, upaya is any activity that helps others realize enlightenment.

History Channel documentary on the “miracles” of Padmasambhava:  

Who was Guru Rinpoche?

Namdrol Rinpoche explains Guru Rinpoche, and his importance in modern times, in this teaching video:

The Lotus Born

Historically, Guru Rinpoche turned the final wheel of Dharma, popularizing the powerful methods of Buddhist Tantra. Traditionally, he is “Lotus Born” in Oddiyana, by tradition “consciously incarnated as an eight-year-old child appearing in a lotus blossom floating in Lake Dhanakosha, in the kingdom of Oddiyana.” He is the Lotus Born — born fully Enlightened.

“Scholars agree that Guru Rinpoche was a real person, that he came from Uddiyana, a kingdom possibly located around present-day Swat in Pakistan, and that he arrived in Tibet some time around 760.” [7]

There is no contradiction in describing Padmasambhava’s historical versus legendary birth stories. As explained by Khenchen Palden Sherab Rinpoche:

“There are many stories explaining how Guru Padmasambhava was born. Some say that he instantly appeared on the peak of Meteorite Mountain, in Sri Lanka. Others teach that he came through his mother’s womb, but most accounts refer to a miraculous birth, explaining that he spontaneously appeared in the center of a lotus. These stories are not contradictory because highly realized beings abide in the expanse of great equanimity with perfect understanding and can do anything. Everything is flexible, anything is possible. Enlightened beings can appear in any way they want or need to.” [2]

Buddha Shakyamuni predicted Padmasambhava’s coming and activities in 19 Sutras and Tantras, stating he would be an emanation of Amitaba and Avaloketishvara.

“Buddha Shakyamuni actually predicted Guru Padmasambhava’s appearance in several different sutras and tantras contain clear predictions of his coming and activities.In the Mahaparinirvana Sutra, Buddha Shakyamuni announced his parinirvana to the students who were with him at the time. Many of them, particularly Ananda, the Buddha’s cousin and personal attendant, were quite upset upon hearing this. So Buddha turned to Ananda and told him not to worry. “…After my parinirvana, a remarkable being with the name Padmasambhava will appear in the center of a lotus and reveal the highest teaching concerning the ultimate state of the true nature, bringing great benefit to all sentient beings.’” [5]

The Eight Manifestations of Guru Rinpoche with English annotations.

Eight Manifestations of Guru Rinpoche

Padmasambhava’s best known manifestation is probably Padma Gyalpo (Peme Gyalpo), the Lotus King, as described in the Wangdu prayer as the Lotus Lord having “all of samsara and nirvana beneath your control.” [4] However, even his life and manifestations provided lessons in Quantum Mechanics and the “illusory nature” of our relative reality. In the film Guru Padmasambhava – Searching for Lotus born Master – Part I, the filmmaker explores a fascinating concept: that each of the eight key manifestations of Guru Rinpoche represent different energies in Quantum Physics.

The Lotus Born’s life can be viewed as a perfect exemplar of Quantum Mechanics, or as a life of miracles. He displayed countless miracles and powers, including eight important manifestations at different stages of his wondrous life:

1. Guru Tsokyé Dorje, ‘Lake-born Vajra’ (birth)
2. Guru Shakya Sengé, ‘Lion of the Shakyas’ (ordination)
3. Guru Nyima Özer, ‘Rays of the Sun’ (subjugating demonic spirits)
4. Guru Padmasambhava, ‘Lotus-born’ (establishing Buddhism in Tibet); Guru Pema Jungné (Wyl. gu ru pad+ma ‘byung gnas)
5. Guru Loden Choksé ‘Wise Seeker of the Sublime’ (mastery of the teachings)
6. Guru Pema Gyalpo ‘The Lotus King’ (kingship)
7. Guru Sengé Dradrok ‘The Lion’s Roar’ (subjugation of non-buddhists)
8. Guru Dorje Drolö ‘Wild Wrathful Vajra’ (concealing terma, binding spirits under oath)

These are not separate Buddhas. Padmasambhava, a fully Enlightened Buddha, could manifest any characteristics suitable to the needs of the world and his followers.

12-Syllable Mantra of Guru Rinpoche

Guru Rinpoche’s mantra is a supreme and profound meditation. It’s benefits are vast, benefiting all beings.

The twelve syllable mantra of Guru Padmasambhava: (in Sanskrit):

oṃ āḥ hūṃ vajra guru padma siddhi hūṃ

Tibetan pronunciation:

 om ah hung benza guru péma siddhi hung

Video with 1000 repetitions of mantra chanted with screen visualization images (over 1.5 hours of meditative mantras):

Chanting in melody versus for numbers

In a precious teaching, H.E. Garchen Rinpoche explained that most mantras have melodies. In a teaching on the Guru Rinpoche mantra (embedded below), he explained:

“Guru Rinpoche taught about the benefits of chanting the mantra in melody. It is more beneficial to chant the mantra slowly in melody than to recite many mantras quickly. Reciting mantras purely makes a hundred-fold difference. Reciting them in melody makes a hundred-thousand-fold difference. Thus, chanting it in melody multiples the power of mantra.

“And why is its power multiplied? It is because to the extent that you focus on the meaning of each word in the mantra that much greater will be the blessing that enters your mind stream.

“Some people think about the numbers of mantras accumulated and of course, there is benefit from accumulating a number of mantras, but it is said ‘The recitation should be neither too fast nor too slow, neither too strong nor too soft.’ The elements of each syllable should be pronounced without deterioration. Most important for mantra or any other recitation is that the elements of each syllable are pronounced without deterioration.

“This is important. Pronouncing without deterioration has an outer, inner and secret qualities.”

Statue of Guru Padmasambhava in Rewalsar India. (Photo Saiko3p.)

The meaning of the mantra

Guru Rinpoche himself explained his essence mantra to Yeshe Tsogyal [6]:

“O daughter of good family, the Vajra Guru mantra is not just my single essence mantra, it is the very essence or life force of all the deities of the four classes of tantra, of all the nine yanas, and all of the 84,000 collections of dharma teachings. The essence of all of the buddhas of the three times, all of the gurus, yidams, dakas and dakinis, dharma protectors etc., the essence of all of these is contained and is complete within this mantra. How, you may ask, does this work? What is the reason for all these being complete with this mantra? Listen well and hold this in mind. Read it again and again. Write it out for the benefit of sentient beings, and teach it or demonstrate it to beings in the future.”

 

Garchen Rinpoche’s excellent 34 minute teaching on the Guru Rinpoche mantra:

The essence mantras multiple aspects

The tightest synopsis of the mantra essence meaning as it relates to the five Buddha Families, taken from a teaching by Lama Tarchin Rinpoche: [6]

• OM AH HUM (or HUNG) are the sublime essence of the principles of enlightened body, speech, and mind
• VAJRA or BENZA is the sublime essence of the indestructible family
• GURU is the sublime essence of the jewel family
• PADMA or PEMA is the sublime essence of the lotus family
• SIDDHI is the sublime essence of the activity family
• HUM or HUNG is the sublime essence of the transcendent family.

From the point of view of the aspects or bodies of a Buddha manifestation

• OM is the perfect splendor and richness of sambhoghakaya, the manifest body of splendor
• AH is the total unchanging perfection of dharmakaya, the manifest body of absolute reality
• HUNG perfects the presence of Guru Padmasambhava as the nirmanakaya, the manifest body of emanation
• VAJRA perfects all the heruka deities of the mandalas
• GURU refers to the root and transmission gurus and the holders of intrinsic awareness
• PEMA perfects the assembly of dakas and dakinis
• SIDDHI is the life force of all the wealth deities and the guardians of the treasure teachings
• HUNG is the life force of the dharmapalas, the protective deities.

From the point of view of the three classes of tantra

• OM AH HUNG are the life force of the three classes of tantra
• VAJRA is the life force of monastic discipline and the sutra class of teachings
• GURU is the life force of abhidharma and kriya (action) yoga, the first level of tantra
• PEMA is the life force of the charya (conduct) tantra, the second class of tantra, and yoga (joining) tantra, the third class of tantra
• SIDDHI is the life force of the mahayoga and anuyoga classes of teachings
• HUNG is the life force of the ati yoga, the Natural Great Perfection (Dzogchen)

From the point of view of obscuration’s and poison remedies

• OM AH HUNG purify obscurations arising from the three mental poisons — desire-attachment, aversion, and ignorance
• VAJRA purifies obscurations which stem from anger
• GURU purifies obscurations which stem from pride
• PEMA purifies obscurations which stem from desire and attachment
• SIDDHI purifies obscurations which stem from envy and jealousy
• HUNG in a general way purifies obscurat ions which stem from all emotional afflictions

From the point of view of realizations

• Through OM AH HUNG one attains the three kayas
• Through VAJRA one realizes mirror -like pristine awareness
• Through GURU one realizes the pristine awareness of equalness
• Through PEMA one realizes the pristine awareness of discernment
• Through SIDDHI one realizes the all-accomplishing pristine awareness
• Through HUNG one realizes the pristine awareness of basic space
• Through OM AH HUNG gods, demons and humans are subdued
• Through VAJRA one gains power over the malevolent forces of certain gods and demons
• Through GURU one gains control over the malevolent forces of the Lord of Death and the cannibal demons
• Through PEMA one gains control over the malevolent influences of the water and wind elements Through SIDDHI one gains control over the malevolent influences of non-human forces and spirits bringing harm and exerting negative control over one‘s life
• Through HUNG one gains control of the malevolent influences of planetary configurations and earth spirits

From the point of view of the activities and accomplishments

• OM AH HUNG accomplishes the six spiritual virtues
• VAJRA accomplishes pacifying activity
• GURU accomplishes enriching activity
• PEMA accomplishes magnetizing activity
• SIDDHI accomplishes enlightened activity in general
• HUNG accomplishes wrathful enlightened activity

How to recite according to Guru Rinpoche

“One recitation of the Vajra Guru mantra will grant a physical body and entry into this world. Any sentient being who sees, hears, or thinks of the mantra will definitely be established among the ranks of the male and female Awareness Holders. The infallible Vajra Guru mantra is the word of truth; if what you wish for does not happen as I have promised, I, Padma, have deceived sentient beings—absurd! I have not deceived you—it will happen just as I’ve promised.

“If you are unable to recite the mantra, use it to adorn the tops of victory banners and prayer flags; there is no doubt that sentient beings touched by the same wind will be liberated. Otherwise, carve it on hillsides, trees, and stones; after they are consecrated, anyone who merely passes by and sees them will be purified of illness, spirit possession, and obscurations. Spirits and demons dwelling in the area will offer wealth and riches. Write it in gold on pieces of indigo paper and hang them up; demons, obstacle-makers, and evil spirits will be unable to harm you. If you place the mantra upon a corpse immediately upon death and do not remove it, during cremation rainbow colors will flash out and the consciousness will definitely be transferred to the Blissful Realm of Amitābha. The benefits of writing, reading and reciting the Vajra Guru mantra are immeasurable. For the benefit of sentient beings in the future, write this down and conceal it. May it meet with those of fortune and merit. Samaya Gya Gya Gya” [6]

Prayer flags with mantras at a temple to Padmasambhava in Tawang district.

Commentary on Mantra from Dr. Negi

According to an excellent commentary from Dr Wangchuck Dorjee Negi, the concise meaning of the mantra could be interpreted as:

“The syllable Om is the essence of the Buddha’s three bodies. The body is manifestation body, the speech is the enjoyment body and the mind is the truth body. The purpose of adding Om āḥhūṃ to the mantra of Guru Padmasambhava is that Guru Rinpoche is the representation of the body, speech and mind of all the Buddhas.

The meaning of Vajra—having obtained the correct knowledge of the reality of all phenomena which is of the non-conceptual nature and luminous, there will be the inseparable knowledge of all cause-conditional conventional truth. Padmasambhava is the inseparable form of the knowledge of the reality and the knowledge of convention. This is the meaning of Vajra. Another meaning of Vajra is that Padmasambhava’s body is similar to a diamond because it is the vajra wisdom body that has no suffering at all. His speech is like a diamond because it is true and irrefutable. His mind is free from both obscurations of afflictions and omniscience. Therefore, his mind is called diamond. Thus, Padmasambhava is of the nature of three diamonds. His body is adorned with thirty-two great marks and eighty sub-marks of a great man.

Guru generally is used in the sense of heavy. But here it is used with certain implications. In Tibetan, it is translated as “la-ma”. La means great. Guru (great) is the one who is endowed with all the good features in terms of wisdom and in terms of expedience, endowed with compassion, etc. According to the scriptures, the meaning of guru means to possess the self-prosperity (dharmakaya for one’s own purpose) and the other-prosperity (rupakaya and nirmanakaya for the purpose of others). Thus, one who possesses such three bodies is called a ‘guru’.

Padma is the symbol of activities. Just as the lotus born from mud is not smeared by it, similarly, Guru Padmasambhava, though they took the birth in the world, and he benefits the sentient beings and he himself remains untouched with the worldly defilement. In other ways, he is the manifested body of the Buddha Amitabha. In the five families, Buddha Amitabha is related to the lotus family. This is what Padma or lotus signifies. The Padma also signifies his activities. According to sutras, the Thus-gone One Buddha appeared in the disguise of a monk, performed twelve deeds and benefited the beings with his teachings. According to tantra, presenting three miracles, Padmasambhava took birth on a lotus flower. He became the prince of Uddiyana. He did austere dharma practice in the eight great cremation grounds, and being blessed with the knowledge of dakinis, he subdued the worldly dakas and dakinis, put them in the dispensation of the Buddha and he achieved the immortal Vidyadhara stage. With his tantric power, he defeated many non-Buddhists in Uddiyana, Zahor and Bodhgaya. He achieved Mahamudra in Yang Le Shod (Parphing), Nepal. He subdued many yakshas and yakshinis and entrusted them the responsibility to protect Buddhism. He obtained the illusory body and he benefited the world without being defiled by worldly defilements.

Siddhi is desired prayer. Siddhi is the achievement of well-cherished good qualities in our mind. There are two types of qualities—general and special. Seven qualities of heaven, eight common successes, an authority on four actions: pacification, prosperity, subjugation and wrathful actions are the general qualities. Seven qualities of heaven are longevity, cessation, beauty, luck, good clan, prosperity and knowledge. Eight common Siddhis are the ability to go quickly, medicinal tablet, disappearing, knowledge of the hidden treasure under the ground, mercury, sword and the ability to engage yakshas in work. The special quality is the achievement of omniscience or liberation. Thus, it is a prayer to Guru Padmasambhava who is able to bestow both the general and special siddhis and accomplishments.

Hūm is the mantra that inspires the mind. Hūm is the seed mantra. Thus, Hūm is known as the mantra that inspires and provokes the mind. It means ‘may Guru Padmasambhava bless me and may he consider me’.”

“This mantra means – May Guru Padmasambhava, the one who possess all those above-mentioned qualities and is able to bestow worldly and transcendental qualities upon sentient beings, give a boon to me. I pray to you. Considering me, benefit me.” [5]

Statue of Guru Rinpoche.

The Seven-Line Prayer to Guru Rinpoche

The simplest way to honour the magnificence that is Guru Rinpoche, is to chant the seven-line prayer daily:

HUNG ORGYEN YUL GYI NUBJANG TSAM

At the northwest border of the land of Uddiyana,

PEMA GESAR DONGPO LA

in the pollen heart of the lotus,

YATSEN CHOK GI NGÖDRUP NYÉ

you achieved amazing supreme siddhi.

PEMA JUNGNÉ ZHÉ SU DRAK

You are widely known as Padmakara, the Lotus Born.

KHOR DU KHANDRO MANGPÖ KOR

You are surrounded by a retinue of many dakinis.

KHYÉ KYI JESU DAK DRUP KYI

I follow your example in accomplishment.

JINGYI LAP CHIR SHEK SU SOL GURU

I pray that you come here to grant your blessing.

PEMA SIDDHI HUNG

Video of Seven Line Prayer To Guru Rinpoche – Chanted by the 17th Karmapa:

Why do we call the Precious Master the Second Buddha?

As an Enlightened Being, Padmasambhava is a Buddha, yet why do we call him the second Buddha when there are many Buddhas and manifestations of Buddhas? At the ultimate level, all Buddhas can be considered One, yet they manifest in relative terms in countless forms to assist suffering beings. Most Buddhas who manifest have worked to alleviate our suffering for many ages. The affectionate term, “Second Buddha,” refers to a living person, in our age, who becomes Enlightened.

“Guru Rinpoche, the ‘Precious Master’, is the founder of Tibetan Buddhism and the Buddha of our time. While Buddha Shakyamuni exemplifies the Buddha principle, the most important element in the sutrayana path, Padmasambhava personifies the Guru principle, the heart of Vajrayana Buddhism, and he is therefore known as the ‘second Buddha’.” [3]

Yeshe Tsogyal.

Yeshe Tsogyal — Guru Rinpoche’s famous Dakini consort

Guru Rinpoche’s main wisdom consort was Yeshe Tsogyal.

“Yeshe Tsogyal …appear[ed] in treasure literature as the consort of Padmasambhava and the recorder of the treasures, assuming the title of ḍākinī, khandro (mkha’ ‘gro) in Tibetan.” [13]

Many of the teachings of Guru Rinpoche come to us from his main consort Yeshe Tsogyal. Yeshe Tsogyal is venerated by Tibetan Buddhists as the embodiment of wisdom.

To see some of the teachings of Padmasambhava as recorded by Yeshe Tosgyal, see our previous features:

• 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
• The tens of Padmasambhava: ten foundations of secret mantra; ten faults of being unsuccessful in Dharma practice; ten key points for practicing. Guru Rinpoche teaches Lady Tsogyal
• 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
• Padmasambhava: The Eight Great Qualities of Taking Refuge; Taking Refuge in the Three Precious Jewels, the Defining Practice of Buddhism, and How it Can Rescue Us From All Dangers.

Twice a month, many Tibetan Buddhists — and all practitioners with Higher Tantric commitments — make Tsog offerings. Usually this is a gathering of the sangha (although remote practitioners might practice alone, and visualize the gathering). In turn, the Tsog offerings are offering to the root and lineage gurus, the yidams, the Three Jewels, the ocean of Dakinis and oath-bound protectors, and all beings of the six realms.

Guru Rinpoche Tsok (Tsog) Days

“The 10th day of the lunar calendar is connected with Guru Rinpoche (Padmasambhava) who is revered as the Second Buddha.” [1]

In addition, we celebrate the important annual celebration on the anniversary of Guru Rinpoche Padmasambhava. In 2021, this will be celebrated on June 20 (which is also a monthly Tsog day — doubly auspicious!)

Merit for practices on these days is multiplied auspiciously. The converted dates in the 2021 western calendar are:

• January 23, 2021
• February 22, 2021
• March 23, 2021
• April 22, 2021
• May 21, 2021
• June 20, 2021
• July 19, 2021
• August 17, 2021
• September 16, 2021
• October 15, 2021
• November 29, 2021
• December 29, 2021
• For other lunar Dharma practice dates in 2021, see>>
• For a feature on Tsog, see>>

Twenty-five Disciples of Padmasambhava

1. Trison Detsen (mnga’ bdag rgyal po khri srong lde’u btsan)
2. Yeshe Tsogyal (mkha’ ‘gro ye shes mtsho rgyal)
3. Pagor Lochen Vairotsana (lo chen be+e ro tsa na)
4. Nub Sanggye Yeshe (gnubs sangs rgyas ye shes)
5. Gyalwa Chogyang (ngan lam rgyal ba mchog dbyangs)
6. Namkhai Nyingpo (dge slong nam mkha’i snying po)
7. Ngag Yeshe Zhonnu (gnyags lo ye shes gzhon nu)
8. Drog Palgyi Yeshe (‘brog mi dpal gyi ye shes)
9. Lang Palgyi Sengge (rlangs dpal gyi seng ge)
10. Dorje Dudjom (rdo rje bdud ‘joms)
11. Yeshe Yang (slob dpon ye shes dbyangs)
12. Sogpo Lhapal (grub chen sog po lha dpal)
13. Nanam Yeshe De (sna nam ye shes rdo rje)
14. Karchen Palgyi Wangchug (mkhar chen dpal gyi dbang phyug)
15. Danma Tsemang (ldan ma rtse mang)
16. Lochen Kawa Paltseg (lo chen ka ba dpal brtsegs)
17. Shudbu Palgyi Sengge (shud bu dpal gyi seng ge)
18. Gyalway Lodro (‘bre rgyal ba’i blo gros)
19. Khye’u Shung Lotsawa (grub chen khye’u chung lo tswa ba)
20. Dranpa Namkha (dran pa nam mkha’)
21. Odran Palgyi Wangchug (‘o bran dpal gyi dbang phyug)
22. Ma Rinchen Chog (rma rin chen mchog)
23. Lhalung Palgyi Dorje (lha lung dpal gyi rdo rje)
24. Konchog Jungne (lang gro dkon mchog ‘byung gnas)
25. Gyalwa Changchub (la gsum rgyal ba byang chub) [12]

Barché Lamsel—The Prayer that Removes All Obstacles from the Path

revealed by Orgyen Chokgyur Dechen Lingpa

ཨོཾ་ཨཱཿཧཱུྃ་བཛྲ་གུ་རུ་པདྨ་སིདྡྷི་ཧཱུྃ༔

om ah hung benza guru pema siddhi hung

oṃ āh hūṃ vajra guru padma siddhi hūṃ

ཆོས་སྐུ་སྣང་བ་མཐའ་ཡས་ལ་གསོལ་བ་འདེབས༔

chöku nangwa tayé la solwa deb

To the dharmakāya Amitābha we pray!

ལོངས་སྐུ་ཐུགས་རྗེ་ཆེན་པོ་ལ་གསོལ་བ་འདེབས༔

longku tukjé chenpo la solwa deb

To the saṃbhogakāya—the Great Compassionate One—we pray!

སྤྲུལ་སྐུ་པདྨ་འབྱུང་གནས་ལ་གསོལ་བ་འདེབས༔

tulku pema jungné la solwa deb

To the nirmāṇakāya Padmākara we pray!

བདག་གི་བླ་མ་ངོ་མཚར་སྤྲུལ་པའི་སྐུ༔

dak gi lama ngotsar trulpé ku

Wondrous emanation, master of mine,

རྒྱ་གར་ཡུལ་དུ་སྐུ་འཁྲུངས་ཐོས་བསམ་མཛད༔

gyagar yul du kutrung tö sam dzé

In India, you were born, you studied and you contemplated;

བོད་ཡུལ་དབུས་སུ་ཞལ་བྱོན་དྲེགས་པ་བཏུལ༔

böyul ü su shyal jön drekpa tul

To the heart of Tibet you came, to subjugate its arrogant demons,

ཨོ་རྒྱན་ཡུལ་དུ་སྐུ་བཞུགས་འགྲོ་དོན་མཛད༔

orgyen yul du kushyuk dro dön dzé

In Orgyen you dwell, accomplishing the benefit of beings:

ཐུགས་རྗེས་བདག་ལ་བྱིན་གྱིས་རློབས༔

tukjé dak la jingyi lob

With your compassion, inspire us with your blessing!

བརྩེ་བས་བདག་སོགས་ལམ་སྣ་དྲོངས༔

tsewé dak sok lam na drong

With your love, guide us and others along the path!

དགོངས་པས་བདག་ལ་དངོས་གྲུབ་སྩོལ༔

gongpé dak la ngödrub tsol

With your realization, grant us attainments!

ནུས་པས་བདག་སོགས་བར་ཆད་སོལ༔

nüpé dak sok barché sol

With your power, dispel the obstacles facing us all!

ཕྱི་ཡི་བར་ཆད་ཕྱི་རུ་སོལ༔

chi yi barché chi ru sol

Outer obstacles—dispel them externally,

ནང་གི་བར་ཆད་ནང་དུ་སོལ༔

nang gi barché nang du sol

Inner obstacles—dispel them internally,

གསང་བའི་བར་ཆད་དབྱིངས་སུ་སོལ༔

sangwé barché ying su sol

Secret obstacles—dispel them into space!

གུས་པས་ཕྱག་འཚལ་སྐྱབས་སུ་མཆི༔

güpé chaktsal kyab su chi

In devotion, I pay homage and take refuge in you!

ཨོཾ་ཨཱཿཧཱུྃ་བཛྲ་གུ་རུ་པདྨ་སིདྡྷི་ཧཱུྃ༔

om ah hung benza guru pema siddhi hung

oṃ āh hūṃ vajra guru padma siddhi hūṃ

རྒྱལ་བའི་གདུང་འཛིན།

Gyalwé Dungdzin¹

སྐུ་ཡི་ངོ་མཚར་མཐོང་བའི་ཚེ༔

ku yi ngotsar tongwé tsé

When we gaze on the wonder of your perfect form,

གཡས་པས་རལ་གྲིའི་ཕྱག་རྒྱ་མཛད༔

yepé raldri chakgya dzé

Your right hand forms the mudrā of the sword,

གཡོན་པས་འགུགས་པའི་ཕྱག་རྒྱ་མཛད༔

yönpé gukpé chakgya dzé

Your left in the mudrā of summoning.

ཞལ་བགྲད་མཆེ་གཙིགས་གྱེན་ལ་གཟིགས༔

shyal dré chetsik gyen la zik

Your mouth held open, with teeth bared, you gaze up into the sky.

རྒྱལ་བའི་གདུང་འཛིན་འགྲོ་བའི་མགོན༔

gyalwé dungdzin drowé gön

O Gyalwé Dungdzin, Protector of Beings:

ཐུགས་རྗེས་བདག་ལ་བྱིན་གྱིས་རློབས༔

tukjé dak la jingyi lob

With your compassion, inspire us with your blessing!

བརྩེ་བས་བདག་སོགས་ལམ་སྣ་དྲོངས༔

tsewé dak sok lam na drong

With your love, guide us and others along the path!

དགོངས་པས་བདག་ལ་དངོས་གྲུབ་སྩོལ༔

gongpé dak la ngödrub tsol

With your realization, grant us attainments!

ནུས་པས་བདག་སོགས་བར་ཆད་སོལ༔

nüpé dak sok barché sol

With your power, dispel the obstacles facing us all!

ཕྱི་ཡི་བར་ཆད་ཕྱི་རུ་སོལ༔

chi yi barché chi ru sol

Outer obstacles—dispel them externally,

ནང་གི་བར་ཆད་ནང་དུ་སོལ༔

nang gi barché nang du sol

Inner obstacles—dispel them internally,

གསང་བའི་བར་ཆད་དབྱིངས་སུ་སོལ༔

sangwé barché ying su sol

Secret obstacles—dispel them into space!

གུས་པས་ཕྱག་འཚལ་སྐྱབས་སུ་མཆི༔

güpé chaktsal kyab su chi

In devotion, I pay homage and take refuge in you!

ཨོཾ་ཨཱཿཧཱུྃ་བཛྲ་གུ་རུ་པདྨ་སིདྡྷི་ཧཱུྃ༔

om ah hung benza guru pema siddhi hung

oṃ āh hūṃ vajra guru padma siddhi hūṃ

སྨྲ་བའི་སེང་གེ

Mawé Sengé

དམ་ཆོས་རིན་ཆེན་གསན་པའི་ཚེ༔

damchö rinchen senpé tsé

When hearing the priceless teachings of Dharma,

སྐུ་གསལ་འོད་ཟེར་མདངས་དང་ལྡན༔

ku sal özer dang dangden

Your body shines with a dazzling radiance of light,

ཕྱག་གཡས་སྡེ་སྣོད་གླེགས་བམ་བསྣམས༔

chak yé denö lekbam nam

In your right hand, volumes of the tripiṭaka,

གཡོན་པས་ཕུར་པའི་པུསྟི་བསྣམས༔

yönpé purpé puti nam

In your left, the texts of Kīlaya.

ཟབ་མོའི་ཆོས་རྣམས་ཐུགས་སུ་ཆུད༔

zabmö chö nam tuk su chü

All these profound teachings have infused your mind,

ཡང་ལེ་ཤོད་ཀྱི་པཎྜི་ཏ༔

yangleshö kyi pandita

O Paṇḍita of Yangleshö:

ཐུགས་རྗེས་བདག་ལ་བྱིན་གྱིས་རློབས༔

tukjé dak la jingyi lob

With your compassion, inspire us with your blessing!

བརྩེ་བས་བདག་སོགས་ལམ་སྣ་དྲོངས༔

tsewé dak sok lam na drong

With your love, guide us and others along the path!

དགོངས་པས་བདག་ལ་དངོས་གྲུབ་སྩོལ༔

gongpé dak la ngödrub tsol

With your realization, grant us attainments!

ནུས་པས་བདག་སོགས་བར་ཆད་སོལ༔

nüpé dak sok barché sol

With your power, dispel the obstacles facing us all!

ཕྱི་ཡི་བར་ཆད་ཕྱི་རུ་སོལ༔

chi yi barché chi ru sol

Outer obstacles—dispel them externally,

ནང་གི་བར་ཆད་ནང་དུ་སོལ༔

nang gi barché nang du sol

Inner obstacles—dispel them internally,

གསང་བའི་བར་ཆད་དབྱིངས་སུ་སོལ༔

sangwé barché ying su sol

Secret obstacles—dispel them into space!

གུས་པས་ཕྱག་འཚལ་སྐྱབས་སུ་མཆི༔

güpé chaktsal kyab su chi

In devotion, I pay homage and take refuge in you!

ཨོཾ་ཨཱཿཧཱུྃ་བཛྲ་གུ་རུ་པདྨ་སིདྡྷི་ཧཱུྃ༔

om ah hung benza guru pema siddhi hung

oṃ āh hūṃ vajra guru padma siddhi hūṃ

སྐྱེས་མཆོག་ཚུལ་བཟང་།

Kyéchok Tsul Zang

དམ་ཅན་དམ་ལ་བཏགས་པའི་ཚེ༔

damchen dam la takpé tsé

When placing under oath the protectors who abide by their vows

དྲི་མེད་གནས་མཆོག་ཉམས་རེ་དགའ༔

drimé né chok nyam ré ga

In that supreme place of power, immaculate and enchanting,

རྒྱ་གར་བལ་ཡུལ་ས་མཚམས་སུ༔

gyagar béyul satsam su

On the very border of India and Nepal,

བྱིན་གྱིས་བརླབས་ནས་བྱོན་པའི་ཚེ༔

jingyi lab né jönpé tsé

You grant your blessing, and as soon as you arrive

དྲི་བསུང་སྤོས་ངད་ལྡན་པའི་རི༔

drisung pö ngé denpé ri

The mountain becomes fragrant, a sweet scent wafting through the air,

མེ་ཏོག་པདྨ་དགུན་ཡང་སྐྱེ༔

metok pema gün yang kyé

Even in winter lotus flowers bloom,

ཆུ་མིག་བྱང་ཆུབ་བདུད་རྩིའི་ཆུ༔

chumik changchub dütsi chu

And there flows a spring called ‘Nectar of Enlightenment’.

བདེ་ལྡན་དེ་ཡི་གནས་མཆོག་ཏུ༔

deden dé yi né chok tu

In this supreme and sacred place, inundated with bliss,

སྐྱེས་མཆོག་ཚུལ་བཟང་ཆོས་གོས་གསོལ༔

kyechok tsul zang chögö sol

O Kyéchok Tsul Zang, clad in Dharma robes,

ཕྱག་གཡས་རྡོ་རྗེ་རྩེ་དགུ་བསྣམས༔

chak yé dorjé tsé gu nam

Your right hand wielding a nine-spoked vajra,

གཡོན་པས་རིན་ཆེན་ཟ་མ་ཏོག༔

yönpé rinchen zama tok

Your left holding a jewelled casket

རཀྟ་བདུད་རྩིས་ནང་དུ་གཏམས༔

rakta dütsi nang du tam

Brimful of the elixir of rakta.

མཁའ་འགྲོ་དམ་ཅན་དམ་ལ་བཏགས༔

khandro damchen dam la tak

You bind under oath the ḍākinīs and guardians who keep their pledges,

ཡི་དམ་ཞལ་གཟིགས་དངོས་གྲུབ་བརྙེས༔

yidam shyalzik ngödrub nyé

And you attain the siddhi of beholding the yidam deity face to face:

ཐུགས་རྗེས་བདག་ལ་བྱིན་གྱིས་རློབས༔

tukjé dak la jingyi lob

With your compassion, inspire us with your blessing!

བརྩེ་བས་བདག་སོགས་ལམ་སྣ་དྲོངས༔

tsewé dak sok lam na drong

With your love, guide us and others along the path!

དགོངས་པས་བདག་ལ་དངོས་གྲུབ་སྩོལ༔

gongpé dak la ngödrub tsol

With your realization, grant us attainments!

ནུས་པས་བདག་སོགས་བར་ཆད་སོལ༔

nüpé dak sok barché sol

With your power, dispel the obstacles facing us all!

ཕྱི་ཡི་བར་ཆད་ཕྱི་རུ་སོལ༔

chi yi barché chi ru sol

Outer obstacles—dispel them externally,

ནང་གི་བར་ཆད་ནང་དུ་སོལ༔

nang gi barché nang du sol

Inner obstacles—dispel them internally,

གསང་བའི་བར་ཆད་དབྱིངས་སུ་སོལ༔

sangwé barché ying su sol

Secret obstacles—dispel them into space!

གུས་པས་ཕྱག་འཚལ་སྐྱབས་སུ་མཆི༔

güpé chaktsal kyab su chi

In devotion, I pay homage and take refuge in you!

ཨོཾ་ཨཱཿཧཱུྃ་བཛྲ་གུ་རུ་པདྨ་སིདྡྷི་ཧཱུྃ༔

om ah hung benza guru pema siddhi hung

oṃ āh hūṃ vajra guru padma siddhi hūṃ

བདུད་ཀྱི་གཤེད་ཆེན།

Dükyi Shéchen

རྒྱལ་བའི་བསྟན་པ་བཙུགས་པའི་ཚེ༔

gyalwé tenpa tsukpé tsé

When you establish the teaching of the buddhas,

གཡའ་རིའི་ནགས་ལ་སྒྲུབ་པ་མཛད༔

yari nak la drubpa dzé

And practise in the Slate Mountain forest,

བསྙེན་ཕུར་ནམ་མཁའི་དབྱིངས་སུ་འཕར༔

nyenpur namkhé ying su par

Your ‘kīla of approach’ soars into the wide open sky.

རྡོ་རྗེའི་ཕྱག་རྒྱས་བླངས་ཤིང་བསྒྲིལ༔

dorjé chakgyé lang shing dril

You catch it with the vajra mudrā, roll it

བསྒྲིལ་ཞིང་ཙནྡན་ནགས་སུ་འཕང་༔

dril shying tsenden nak su pang

Between your hands and hurl it into the Sandalwood Forest,

མེ་འབར་འཁྲུགས་ཤིང་མཚོ་ཡང་སྐེམ༔

mebar truk shing tso yang kem

Which bursts into flames, evaporating its lake.

སྲིབ་ཀྱི་མུ་སྟེགས་ས་གང་བསྲེགས༔

sib kyi mutek sa gang sek

In an instant, you burn the land of the tīrthikas to ashes,

ཡཀྴ་ནག་པོ་རྡུལ་དུ་བརླག༔

yaksha nakpo dul du lak

And crush their dark yakṣa lords into dust.

འགྲན་གྱི་དོ་མེད་བདུད་ཀྱི་གཤེད༔

dren gyi domé dü kyi shé

O peerless Dükyi Shéchen:

ཐུགས་རྗེས་བདག་ལ་བྱིན་གྱིས་རློབས༔

tukjé dak la jingyi lob

With your compassion, inspire us with your blessing!

བརྩེ་བས་བདག་སོགས་ལམ་སྣ་དྲོངས༔

tsewé dak sok lam na drong

With your love, guide us and others along the path!

དགོངས་པས་བདག་ལ་དངོས་གྲུབ་སྩོལ༔

gongpé dak la ngödrub tsol

With your realization, grant us attainments!

ནུས་པས་བདག་སོགས་བར་ཆད་སོལ༔

nüpé dak sok barché sol

With your power, dispel the obstacles facing us all!

ཕྱི་ཡི་བར་ཆད་ཕྱི་རུ་སོལ༔

chi yi barché chi ru sol

Outer obstacles—dispel them externally,

ནང་གི་བར་ཆད་ནང་དུ་སོལ༔

nang gi barché nang du sol

Inner obstacles—dispel them internally,

གསང་བའི་བར་ཆད་དབྱིངས་སུ་སོལ༔

sangwé barché ying su sol

Secret obstacles—dispel them into space!

གུས་པས་ཕྱག་འཚལ་སྐྱབས་སུ་མཆི༔

güpé chaktsal kyab su chi

In devotion, I pay homage and take refuge in you!

ཨོཾ་ཨཱཿཧཱུྃ་བཛྲ་གུ་རུ་པདྨ་སིདྡྷི་ཧཱུྃ༔

om ah hung benza guru pema siddhi hung

oṃ āh hūṃ vajra guru padma siddhi hūṃ

འཛམ་གླིང་རྒྱན་མཆོག

Dzam Ling Gyen Chok

སྲིན་པོའི་ཁ་གནོན་མཛད་པའི་ཚེ༔

sinpö khanön dzepé tsé

When overpowering the rākṣasas,

ཁྱེའུ་ཆུང་སྤྲུལ་སྐུའི་ཆ་ལུགས་ཅན༔

khyé’u chung tulkü chaluk chen

You appear as a youth in nirmāṇakāya garb,

ཡ་མཚན་གཟུགས་བཟང་ཁ་དོག་ལེགས༔

yatsen zuk zang khadok lek

Your amazing, beautiful form, with its lovely hue,

ཚེམས་འགྲིགས་དབུ་སྐྲ་སེར་ལ་མཛེས༔

tsem drik utra ser la dzé

Perfect teeth and golden hair, gorgeous

དགུང་ལོ་བཅུ་དྲུག་ལོན་པའི་ཚུལ༔

gunglo chudruk lönpé tsul

Like a youth of sixteen years,

རིན་ཆེན་རྒྱན་ཆ་སྣ་ཚོགས་གསོལ༔

rinchen gyencha natsok sol

Wearing all the jewel ornaments.

ཕྱག་གཡས་འཁར་བའི་ཕུར་པ་བསྣམས༔

chak yé kharwé purpa nam

Your right hand grips a kīla of bronze,

བདུད་དང་སྲིན་པོའི་ཁ་གནོན་མཛད༔

dü dang sinpö khanön dzé

Subjugating māras and rākṣasas.

གཡོན་པས་སེང་ལྡེང་ཕུར་པ་བསྣམས༔

yönpé sengdeng purpa nam

Your left hand holds a kīla of teak,

མོས་པའི་བུ་ལ་སྲུང་སྐྱོབ་མཛད༔

möpé bu la sung kyob dzé

Granting protection to your devoted sons and daughters,

མགུལ་ན་ལྕགས་ཀྱི་ཕུར་པ་བསྣམས༔

gul na chak kyi purpa nam

Around your neck you wear a kīla of iron—

ཡི་དམ་ལྷ་དང་གཉིས་སུ་མེད༔

yidam lha dang nyisumé

You and the yidam deity are inseparable,

གཉིས་མེད་སྤྲུལ་སྐུ་འཛམ་གླིང་རྒྱན༔

nyimé tulku dzamling gyen

O Dzam Ling Gyen Chok, manifestation of non-duality:

ཐུགས་རྗེས་བདག་ལ་བྱིན་གྱིས་རློབས༔

tukjé dak la jingyi lob

With your compassion, inspire us with your blessing!

བརྩེ་བས་བདག་སོགས་ལམ་སྣ་དྲོངས༔

tsewé dak sok lam na drong

With your love, guide us and others along the path!

དགོངས་པས་བདག་ལ་དངོས་གྲུབ་སྩོལ༔

gongpé dak la ngödrub tsol

With your realization, grant us attainments!

ནུས་པས་བདག་སོགས་བར་ཆད་སོལ༔

nüpé dak sok barché sol

With your power, dispel the obstacles facing us all!

ཕྱི་ཡི་བར་ཆད་ཕྱི་རུ་སོལ༔

chi yi barché chi ru sol

Outer obstacles—dispel them externally,

ནང་གི་བར་ཆད་ནང་དུ་སོལ༔

nang gi barché nang du sol

Inner obstacles—dispel them internally,

གསང་བའི་བར་ཆད་དབྱིངས་སུ་སོལ༔

sangwé barché ying su sol

Secret obstacles—dispel them into space!

གུས་པས་ཕྱག་འཚལ་སྐྱབས་སུ་མཆི༔

güpé chaktsal kyab su chi

In devotion, I pay homage and take refuge in you!

ཨོཾ་ཨཱཿཧཱུྃ་བཛྲ་གུ་རུ་པདྨ་སིདྡྷི་ཧཱུྃ༔

om ah hung benza guru pema siddhi hung

oṃ āh hūṃ vajra guru padma siddhi hūṃ

པདྨ་འབྱུང་གནས།

Pemajungné

འདྲེ་ཡི་ཡུལ་དུ་དགོངས་པའི་ཚེ༔

dré yi yul du gongpé tsé

When you choose to go to the ‘Land of Phantoms’,

མེ་དཔུང་ཤོད་ཀྱི་ས་གཞི་ལ༔

mepung shö kyi sashyi la

The ground on which the blazing pyre is lit

མདའ་རྒྱང་གང་གི་མཚོ་ནང་དུ༔

da gyang gang gi tso nang du

Turns into a lake, the width of an arrow shot,

པདྨའི་སྟེང་དུ་བསིལ་བསིལ་འདྲ༔

pemé tengdu sil sil dra

Where, on a lotus blossom, you appear, cool and sparkling.

པདྨའི་ནང་ན་དགོངས་པ་མཛད༔

pemé nang na gongpa dzé

Within the lotus, you display your realization

མཚན་ཡང་པདྨ་འབྱུང་གནས་ཞེས༔

tsen yang pema jungné shyé

And win the name of Pemajungné, ‘Lotus-born’.

རྫོགས་པའི་སངས་རྒྱས་དངོས་སུ་བྱོན༔

dzokpé sangye ngö su jön

You come in person as a completely realized buddha—

དེ་འདྲའི་སྤྲུལ་སྐུ་ཡ་མཚན་ཅན༔

dendré tulku yatsen chen

O wondrous nirmāṇakāya, such as you:

ཐུགས་རྗེས་བདག་ལ་བྱིན་གྱིས་རློབས༔

tukjé dak la jingyi lob

With your compassion, inspire us with your blessing!

བརྩེ་བས་བདག་སོགས་ལམ་སྣ་དྲོངས༔

tsewé dak sok lam na drong

With your love, guide us and others along the path!

དགོངས་པས་བདག་ལ་དངོས་གྲུབ་སྩོལ༔

gongpé dak la ngödrub tsol

With your realization, grant us attainments!

ནུས་པས་བདག་སོགས་བར་ཆད་སོལ༔

nüpé dak sok barché sol

With your power, dispel the obstacles facing us all!

ཕྱི་ཡི་བར་ཆད་ཕྱི་རུ་སོལ༔

chi yi barché chi ru sol

Outer obstacles—dispel them externally,

ནང་གི་བར་ཆད་ནང་དུ་སོལ༔

nang gi barché nang du sol

Inner obstacles—dispel them internally,

གསང་བའི་བར་ཆད་དབྱིངས་སུ་སོལ༔

sangwé barché ying su sol

Secret obstacles—dispel them into space!

གུས་པས་ཕྱག་འཚལ་སྐྱབས་སུ་མཆི༔

güpé chaktsal kyab su chi

In devotion, I pay homage and take refuge in you!

ཨོཾ་ཨཱཿཧཱུྃ་བཛྲ་གུ་རུ་པདྨ་སིདྡྷི་ཧཱུྃ༔

om ah hung benza guru pema siddhi hung

oṃ āh hūṃ vajra guru padma siddhi hūṃ

ཁྱད་པར་འཕགས་པའི་རིག་འཛིན།

Khyépar Pakpé Rigdzin

བོད་ཀྱི་ཉི་མ་མཛད་པའི་ཚེ༔

bö kyi nyima dzepé tsé

When you shine as the sun over Tibet,

དད་ལྡན་འགྲོ་བ་འདྲེན་པའི་དཔལ༔

deden drowa drenpé pal

An awe-inspiring guide for any with devotion in their hearts,

གང་ལ་གང་འདུལ་སྐུར་བསྟན་ནས༔

gang la gang dul kur ten né

You display whatever forms each being needs to be tamed.

གཙང་ཁ་ལ་ཡི་ལ་ཐོག་ཏུ༔

tsang khala yi la tok tu

High up on the Khala mountain pass in Tsang,

དགྲ་ལྷའི་དགེ་བསྙེན་དམ་ལ་བཏགས༔

dralhé genyen dam la tak

You place the genyen of the dralas under oath.

ཡུལ་ནི་ཚ་བའི་ཚ་ཤོད་དུ༔

yul ni tsawé tsashö du

Down in the valley of Tsawarong,

ལྷ་ཡི་དགེ་བསྙེན་དྲེགས་པ་ཅན༔

lha yi genyen drekpachen

It was the arrogant genyen of the gods,

ཉི་ཤུ་རྩ་གཅིག་དམ་ལ་བཏགས༔

nyishu tsachik dam la tak

Twenty-one of them, you make swear fealty.

མང་ཡུལ་དེ་ཡི་བྱམས་སྤྲིན་དུ༔

mangyul dé yi jamtrin du

In Mangyul, at the temple ‘Cloud of Love’,

དགེ་སློང་བཞི་ལ་དངོས་གྲུབ་གནང་༔

gelong shyi la ngödrub nang

You grant attainments to the four bhikṣus.

ཁྱད་པར་འཕགས་པའི་རིག་འཛིན་མཆོག༔

khyepar pakpé rigdzin chok

O supreme Khyépar Pakpé Rigdzin:

ཐུགས་རྗེས་བདག་ལ་བྱིན་གྱིས་རློབས༔

tukjé dak la jingyi lob

With your compassion, inspire us with your blessing!

བརྩེ་བས་བདག་སོགས་ལམ་སྣ་དྲོངས༔

tsewé dak sok lam na drong

With your love, guide us and others along the path!

དགོངས་པས་བདག་ལ་དངོས་གྲུབ་སྩོལ༔

gongpé dak la ngödrub tsol

With your realization, grant us attainments!

ནུས་པས་བདག་སོགས་བར་ཆད་སོལ༔

nüpé dak sok barché sol

With your power, dispel the obstacles facing us all!

ཕྱི་ཡི་བར་ཆད་ཕྱི་རུ་སོལ༔

chi yi barché chi ru sol

Outer obstacles—dispel them externally,

ནང་གི་བར་ཆད་ནང་དུ་སོལ༔

nang gi barché nang du sol

Inner obstacles—dispel them internally,

གསང་བའི་བར་ཆད་དབྱིངས་སུ་སོལ༔

sangwé barché ying su sol

Secret obstacles—dispel them into space!

གུས་པས་ཕྱག་འཚལ་སྐྱབས་སུ་མཆི༔

güpé chaktsal kyab su chi

In devotion, I pay homage and take refuge in you!

ཨོཾ་ཨཱཿཧཱུྃ་བཛྲ་གུ་རུ་པདྨ་སིདྡྷི་ཧཱུྃ༔

om ah hung benza guru pema siddhi hung

oṃ āh hūṃ vajra guru padma siddhi hūṃ

རྫུ་འཕྲུལ་མཐུ་ཆེན།

Dzütrul Thuchen

དཔལ་མོ་ཐང་གི་དཔལ་ཐང་དུ༔

palmo tang gi pal tang du

On Palmotang’s plain of glory

བརྟན་མ་བཅུ་གཉིས་དམ་ལ་བཏགས༔

tenma chunyi dam la tak

You give the twelve tenma goddesses their binding oath.

བོད་ཡུལ་ཁ་ལའི་ལ་ཐོག་ཏུ༔

böyul khalé la tok tu

Up on the Khala pass of Central Tibet,

གངས་དཀར་ཤ་མེད་དམ་ལ་བཏགས༔

gangkar shamé dam la tak

You bind the white snow goddess Gangkar Shamé under oath.

འདམ་ཤོད་ལྷ་བུའི་སྙིང་དྲུང་དུ༔

damshö lhabü nying drung du

In the marshlands of Damshö before Mount Lhabüi Nying,

ཐང་ལྷ་ཡར་ཞུད་དམ་ལ་བཏགས༔

tanglha yarshyü dam la tak

You swear Thangla Yarshu to a solemn vow.

ཧས་པོ་རི་ཡི་ཡང་གོང་དུ༔

hepori yi yang gong du

High up, on the peak of Mount Hépori,

ལྷ་སྲིན་ཐམས་ཅད་དམ་ལ་བཏགས༔

lhasin tamché dam la tak

You place all the devas and rākṣasas under oath:

ཆེ་བའི་ལྷ་འདྲེ་ཐམས་ཅད་ཀྱིས༔

chewé lha dré tamché kyi

And out of all these great gods and demons,

ལ་ལས་སྲོག་གི་སྙིང་པོ་ཕུལ༔

lalé sok gi nyingpo pul

Some offer up the very essence of their life force,

ལ་ལས་བསྟན་པ་བསྲུང་བར་བྱས༔

lalé tenpa sungwar jé

Some are turned into guardians of the teachings,

ལ་ལས་བྲན་དུ་ཁས་བླངས་བྱས༔

lalé dren du khelang jé

Others take the pledge to act as your servants.

མཐུ་དང་རྫུ་འཕྲུལ་སྟོབས་པོ་ཆེ༔

tu dang dzutrul tobpo ché

O mighty Dzutrul Thuchen:

ཐུགས་རྗེས་བདག་ལ་བྱིན་གྱིས་རློབས༔

tukjé dak la jingyi lob

With your compassion, inspire us with your blessing!

བརྩེ་བས་བདག་སོགས་ལམ་སྣ་དྲོངས༔

tsewé dak sok lam na drong

With your love, guide us and others along the path!

དགོངས་པས་བདག་ལ་དངོས་གྲུབ་སྩོལ༔

gongpé dak la ngödrub tsol

With your realization, grant us attainments!

ནུས་པས་བདག་སོགས་བར་ཆད་སོལ༔

nüpé dak sok barché sol

With your power, dispel the obstacles facing us all!

ཕྱི་ཡི་བར་ཆད་ཕྱི་རུ་སོལ༔

chi yi barché chi ru sol

Outer obstacles—dispel them externally,

ནང་གི་བར་ཆད་ནང་དུ་སོལ༔

nang gi barché nang du sol

Inner obstacles—dispel them internally,

གསང་བའི་བར་ཆད་དབྱིངས་སུ་སོལ༔

sangwé barché ying su sol

Secret obstacles—dispel them into space!

གུས་པས་ཕྱག་འཚལ་སྐྱབས་སུ་མཆི༔

güpé chaktsal kyab su chi

In devotion, I pay homage and take refuge in you!

ཨོཾ་ཨཱཿཧཱུྃ་བཛྲ་གུ་རུ་པདྨ་སིདྡྷི་ཧཱུྃ༔

om ah hung benza guru pema siddhi hung

oṃ āh hūṃ vajra guru padma siddhi hūṃ

རྡོ་རྗེ་དྲག་པོ་རྩལ།

Dorjé Drakpo Tsal

དམ་པ་ཆོས་ཀྱི་བསྟན་པ་ནི༔

dampa chö kyi tenpa ni

When you plant the teachings of the sublime Dharma,

རྒྱལ་མཚན་ལྟ་བུར་བཙུགས་པའི་ཚེ༔

gyaltsen tabur tsukpé tsé

As if hoisting a victory banner,

བསམ་ཡས་མ་བཞེངས་ལྷུན་གྱིས་གྲུབ༔

samyé mashyeng lhün gyi drub

Samyé is completed spontaneously, with no need to be built,

རྒྱལ་པོའི་དགོངས་པ་མཐར་ཕྱིན་མཛད༔

gyalpö gongpa tarchin dzé

And the entire vision of the king is fulfilled.

སྐྱེས་མཆོག་གསུམ་གྱི་མཚན་ཡང་གསོལ༔

kyechok sum gyi tsen yang sol

Then, you bore the names of three supreme beings—

གཅིག་ནི་པདྨ་འབྱུང་གནས་ཞེས༔

chik ni pema jungné shyé

One was Padmākara, ‘Lotus-born’,

གཅིག་ནི་པདྨ་སམྦྷ་ཝ༔

chik ni pema sambhava

One was Padmasambhava,

གཅིག་ནི་མཚོ་སྐྱེས་རྡོ་རྗེ་ཞེས༔

chik ni tsokyé dorjé shyé

And one was Tsokyé Dorjé, ‘the Lake-born Vajra’.

གསང་མཚན་རྡོ་རྗེ་དྲག་པོ་རྩལ༔

sang tsen dorjé drakpo tsal

O Dorjé Drakpo Tsal, now we invoke you by your secret name:

ཐུགས་རྗེས་བདག་ལ་བྱིན་གྱིས་རློབས༔

tukjé dak la jingyi lob

With your compassion, inspire us with your blessing!

བརྩེ་བས་བདག་སོགས་ལམ་སྣ་དྲོངས༔

tsewé dak sok lam na drong

With your love, guide us and others along the path!

དགོངས་པས་བདག་ལ་དངོས་གྲུབ་སྩོལ༔

gongpé dak la ngödrub tsol

With your realization, grant us attainments!

ནུས་པས་བདག་སོགས་བར་ཆད་སོལ༔

nüpé dak sok barché sol

With your power, dispel the obstacles facing us all!

ཕྱི་ཡི་བར་ཆད་ཕྱི་རུ་སོལ༔

chi yi barché chi ru sol

Outer obstacles—dispel them externally,

ནང་གི་བར་ཆད་ནང་དུ་སོལ༔

nang gi barché nang du sol

Inner obstacles—dispel them internally,

གསང་བའི་བར་ཆད་དབྱིངས་སུ་སོལ༔

sangwé barché ying su sol

Secret obstacles—dispel them into space!

གུས་པས་ཕྱག་འཚལ་སྐྱབས་སུ་མཆི༔

güpé chaktsal kyab su chi

In devotion, I pay homage and take refuge in you!

ཨོཾ་ཨཱཿཧཱུྃ་བཛྲ་གུ་རུ་པདྨ་སིདྡྷི་ཧཱུྃ༔

om ah hung benza guru pema siddhi hung

oṃ āh hūṃ vajra guru padma siddhi hūṃ

སྐལ་ལྡན་འདྲེན་མཛད།

Kalden Drendzé

བསམ་ཡས་མཆིམས་ཕུར་སྒྲུབ་པ་མཛད༔

samyé chimpur drubpa dzé

When you practise at Samyé Chimphu,

རྐྱེན་ངན་ཟློག་ཅིང་དངོས་གྲུབ་གནང་༔

kyen ngen dok ching ngödrub nang

You ward off harmful circumstances, and grant attainments.

རྗེ་བློན་ཐར་པའི་ལམ་ལ་བཀོད༔

jelön tarpé lam la kö

You set the king and ministers on the path to liberation,

གདོན་གཟུགས་བོན་གྱི་བསྟན་པ་བསྣུབས༔

dön zuk bön gyi tenpa nub

Destroying those teachings of the Bönpos that conjure evil spirits,

ཆོས་སྐུ་དྲི་མེད་རིན་ཆེན་བསྟན༔

chöku drimé rinchen ten

And showing the dharmakāya, precious and immaculate.

སྐལ་ལྡན་སངས་རྒྱས་ས་ལ་བཀོད༔

kalden sangye sa la kö

O Kalden Drendzé, you lead us fortunate ones to buddhahood:

ཐུགས་རྗེས་བདག་ལ་བྱིན་གྱིས་རློབས༔

tukjé dak la jingyi lob

With your compassion, inspire us with your blessing!

བརྩེ་བས་བདག་སོགས་ལམ་སྣ་དྲོངས༔

tsewé dak sok lam na drong

With your love, guide us and others along the path!

དགོངས་པས་བདག་ལ་དངོས་གྲུབ་སྩོལ༔

gongpé dak la ngödrub tsol

With your realization, grant us attainments!

ནུས་པས་བདག་སོགས་བར་ཆད་སོལ༔

nüpé dak sok barché sol

With your power, dispel the obstacles facing us all!

ཕྱི་ཡི་བར་ཆད་ཕྱི་རུ་སོལ༔

chi yi barché chi ru sol

Outer obstacles—dispel them externally,

ནང་གི་བར་ཆད་ནང་དུ་སོལ༔

nang gi barché nang du sol

Inner obstacles—dispel them internally,

གསང་བའི་བར་ཆད་དབྱིངས་སུ་སོལ༔

sangwé barché ying su sol

Secret obstacles—dispel them into space!

གུས་པས་ཕྱག་འཚལ་སྐྱབས་སུ་མཆི༔

güpé chaktsal kyab su chi

In devotion, I pay homage and take refuge in you!

ཨོཾ་ཨཱཿཧཱུྃ་བཛྲ་གུ་རུ་པདྨ་སིདྡྷི་ཧཱུྃ༔

om ah hung benza guru pema siddhi hung

oṃ āh hūṃ vajra guru padma siddhi hūṃ

རཀྴ་ཐོད་ཕྲེང་།

Rakṣa Tötreng

དེ་ནས་ཨོ་རྒྱན་ཡུལ་དུ་བྱོན༔

dené orgyen yul du jön

Then you leave, and for the land of Orgyen,

ད་ལྟ་སྲིན་པོའི་ཁ་གནོན་མཛད༔

danta sinpö khanön dzé

Where now you subjugate the rākṣasa demons;

མི་ལས་ལྷག་གྱུར་ཡ་མཚན་ཆེ༔

mi lé lhak gyur yatsen ché

Great wonder—surpassing any human being,

སྤྱོད་པ་རྨད་བྱུང་ངོ་མཚར་ཆེ༔

chöpa mejung ngotsar ché

Great marvel—in your phenomenal enlightened actions,

མཐུ་དང་རྫུ་འཕྲུལ་སྟོབས་པོ་ཆེ༔

tu dang dzutrul tobpo ché

Great might—with all your miraculous powers:

ཐུགས་རྗེས་བདག་ལ་བྱིན་གྱིས་རློབས༔

tukjé dak la jingyi lob

With your compassion, inspire us with your blessing!

བརྩེ་བས་བདག་སོགས་ལམ་སྣ་དྲོངས༔

tsewé dak sok lam na drong

With your love, guide us and others along the path!

དགོངས་པས་བདག་ལ་དངོས་གྲུབ་སྩོལ༔

gongpé dak la ngödrub tsol

With your realization, grant us attainments!

ནུས་པས་བདག་སོགས་བར་ཆད་སོལ༔

nüpé dak sok barché sol

With your power, dispel the obstacles facing us all!

ཕྱི་ཡི་བར་ཆད་ཕྱི་རུ་སོལ༔

chi yi barché chi ru sol

Outer obstacles—dispel them externally,

ནང་གི་བར་ཆད་ནང་དུ་སོལ༔

nang gi barché nang du sol

Inner obstacles—dispel them internally,

གསང་བའི་བར་ཆད་དབྱིངས་སུ་སོལ༔

sangwé barché ying su sol

Secret obstacles—dispel them into space!

གུས་པས་ཕྱག་འཚལ་སྐྱབས་སུ་མཆི༔

güpé chaktsal kyab su chi

In devotion, I pay homage and take refuge in you!

ཨོཾ་ཨཱཿཧཱུྃ་བཛྲ་གུ་རུ་པདྨ་སིདྡྷི་ཧཱུྃ༔

om ah hung benza guru pema siddhi hung

oṃ āh hūṃ vajra guru padma siddhi hūṃ

བདེ་ཆེན་རྒྱལ་པོ།

Guru Dechen Gyalpo

སྐུ་གསུང་ཐུགས་ལྡན་འགྲོ་བ་འདྲེན་པའི་དཔལ༔

ku sung tukden drowa drenpé pal

Endowed with wisdom body, speech and mind, you are our glorious guide;

སྒྲིབ་པ་ཀུན་སྤངས་ཁམས་གསུམ་ས་ལེར་མཁྱེན༔

dribpa kün pang kham sum saler khyen

You have freed yourself of obscurations, and so know the three realms with vivid clarity;

དངོས་གྲུབ་མཆོག་བརྙེས་བདེ་ཆེན་མཆོག་གི་སྐུ༔

ngödrub chok nyé dechen chok gi ku

You have attained the supreme siddhi, and so possess the supreme body of great bliss;

བྱང་ཆུབ་སྒྲུབ་པའི་བར་ཆད་ངེས་པར་སེལ༔

changchub drubpé barché ngepar sel

All the obstacles to our enlightenment—eliminate them for good!

ཐུགས་རྗེས་བདག་ལ་བྱིན་གྱིས་རློབས༔

tukjé dak la jingyi lob

With your compassion, inspire us with your blessing!

བརྩེ་བས་བདག་སོགས་ལམ་སྣ་དྲོངས༔

tsewé dak sok lam na drong

With your love, guide us and others along the path!

དགོངས་པས་བདག་ལ་དངོས་གྲུབ་རྩོལ༔

gongpé dak la ngödrub tsol

With your realization, grant us attainments!

ནུས་པས་བདག་སོགས་བར་ཆད་སོལ༔

nüpé dak sok barché sol

With your power, dispel the obstacles facing us all!

ཕྱི་ཡི་བར་ཆད་ཕྱི་རུ་སོལ༔

chi yi barché chi ru sol

Outer obstacles—dispel them externally,

ནང་གི་བར་ཆད་ནང་དུ་སོལ༔

nang gi barché nang du sol

Inner obstacles—dispel them internally,

གསང་བའི་བར་ཆད་དབྱིངས་སུ་སོལ༔

sangwé barché ying su sol

Secret obstacles—dispel them into space!

གུས་པས་ཕྱག་འཚལ་སྐྱབས་སུ་མཆི༔

güpé chaktsal kyab su chi

In devotion, I pay homage and take refuge in you!

ཨོཾ་ཨཱཿཧཱུྃ་བཛྲ་གུ་རུ་པདྨ་སིདྡྷི་ཧཱུྃ༔

om ah hung benza guru pema siddhi hung

oṃ āh hūṃ vajra guru padma siddhi hūṃ

ཨོཾ་ཨཱཿཧཱུྃ་བཛྲ་གུ་རུ་པདྨ་ཐོད་ཕྲེང་རྩལ་བཛྲ་ས་མ་ཡ་ཛཿསིདྡྷི་ཕ་ལ་ཧཱུྃ་ཨཱ༔

om ah hung benza guru pema tötreng tsal benza samaya dza siddhi pala hung a

oṃ āh hūṃ vajra guru padma tötreng tsal vajra samaya jaḥ siddhi phala hūṃ āḥ

ཞེས་པའང་རྩོད་བྲལ་དུས་བབས་ཀྱི་སྤྲུལ་པའི་གཏེར་སྟོན་ཆེན་པོ་ཨོ་རྒྱན་མཆོག་གྱུར་བདེ་ཆེན་གླིང་པས་ཟླ་ཉིན་ཁ་ལ་རོང་སྒོའི་དཔལ་ཆེན་པོའི་ཞབས་འོག་ནས་སྤྱན་དྲངས་པའི་བླ་མའི་ཐུགས་སྒྲུབ་བར་ཆད་ཀུན་སེལ་གྱི་ཞལ་གདམས་སྙིང་བྱང་ཡིད་བཞིན་ནོར་བུ་ལས། ཕྱི་གསོལ་འདེབས་ཀྱི་སྒྲུབ་པ་ཁོལ་དུ་ཕྱུངས་པ་སྟེ།

Without any question, the great treasure revealer Orgyen Chokgyur Dechen Lingpa manifested specifically for this time. From below the foot of the Great Awesome One at the door of Danyin Khala Rong, he revealed the ‘Quintessential Manual of Oral Instructions: the Wish-fulfilling Jewel’ from ‘The Guru’s Heart Practice: Dispelling All Obstacles’—Lamé Tukdrup Barché Kunsel. This prayer forms the outer practice of this revelation.

འདིས་ཀྱང་བསྟན་འགྲོའི་བར་ཆད་དང་རྒུད་པ་ཐམས་ཅད་ཉེ་བར་ཞི་ཞིང་དགེ་ལེགས་ཀྱི་དོན་ཐམས་ཅད་ཡོངས་སུ་གྲུབ་པའི་རྒྱུར་གྱུར་ཅིག། །།

May this prayer become the cause for pacifying completely all the obstacles and degeneration for both the teachings and beings, and accomplishing all the aims of virtue and goodness! Maṅgalaṃ!

| Rigpa Translations, 2013. Revised 2016, 2017 & 2020. With many thanks to Hubert Decleer for his clarifications concerning place names, and to Erik Pema Kunsang for his pioneering translation of this text.

NOTES

[1] Karma Triyana Dharmachakra website>> https://kagyu.org/resources-guru-rinpoche/

[2] “Padmasambhava” https://en.wikipedia.org/wiki/Padmasambhāva

[3] “Deepening your connection with Guru Rinpoche” https://treasuryofwisdom.rigpa.org/deepening-your-connection-with-guru-rinpoche

[4] Wandu Prayer

[5] Guru Padmasambhava: His Miraculous Life Story and the Meaning of His Sadhana, Dr Wangchuck Dorjee Negi https://www.sahapedia.org/guru-padmasambhava-his-miraculous-life-story-and-meaning-his-sadhana

[6] Teaching by Lama Tarchin Rinpoche on Lotsawahouse.org https://www.lotsawahouse.org/tibetan-masters/karma-lingpa/benefits-vajra-guru-mantra

[7] Encounters with a Badass 8th Century Buddhist Mystic https://www.atlasobscura.com/articles/on-the-trail-of-himalaya-s-badass-8th-century-buddhist-mystic

[8] Hayagriva teachings by Lama Jigme Rinpoche https://padmarigdzinling.org/2020/05/17/a-brief-explanation-on-hayagriva/

[9] Lady of the Lotus Born: The Life and Enlightenment of Yeshe Tsogyal, Changchub, Gyalwa. Lady of the Lotus-Born: The Life and Enlightenment of Yeshe Tsogyal (Kindle Location 1243). Shambhala. Kindle Edition.

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

[11] Himalayan Art: Forms of Padmasambhava https://www.himalayanart.org/search/set.cfm?setID=2608

[12] Himalayan Art https://www.himalayanart.org/search/set.cfm?setID=2442

[13] Himilayan Art bio of Yeshe Tosgyal https://www.himalayanart.org/search/set.cfm?setID=5619

[14] Guru Padmasambhava documentary https://www.youtube.com/watch?v=imsNlk446NU&t=171s

[15] Quantum Buddhism: Dancing in Emptiness, Graham Smetham from Shunyata Press ISBN 978-1-4452-9430-8

The post The Quantum Buddha Guru Rinpoche Padmasambhava: the Second Buddha who turned the Vajrayana Wheel of Dharma appeared first on Buddha Weekly: Buddhist Practices, Mindfulness, Meditation.

Vajrayogini “is the original and prototypical female Buddha of the Tantric pantheon… compassionate, all-knowing, and supremely blissful… Vajrayogini reigns supreme as the Sarvabuddhadakini, ‘Dakini Whose Essence is That of All Buddhas.’” [2]

On the other hand, Tara appears as the Divine Mother, the Female Buddha who can save sentient beings — who cares for us ferociously as our own mother would — the Saviour Buddha. Both are “action-oriented”: Green Tara with her one leg extended, ready to leap to the aid of her followers, and Vajrayogini who dances in the bliss of Shunyata, to show us the way to Enlightenment.

Most teachers and practitioners see Tara and Vajrayogini as different aspects of the same Enlightened Body, Speech and Mind — the same Ultimate Truth. The key differences are in visualized aspects, and practice emphasis. Vajrayogini, for example, embraces the important concept of “bliss.” [See section on bliss, below.]

His Holiness Sakya Trizin explains: “In order to help different types of people and situations, the Buddha takes different forms. Some yidams are in wrathful form, some yidams are in peaceful form, and some yidams are female deities, like Tara. Yidams are different forms of the Buddha.” [4]

Vajrayogini and Green Tara can be thought of as two aspects of the Wisdom Female Buddha.

• For an in-depth story on Tara, please see>>
• For an in-depth story on Vajrayogini, please see>>

Different aspects of Wisdom

In explaining the differences between these aspects of Buddha, His Holiness describes Green Tara:

Tara is a lower tantric practice, generally, although Chittimani Tara is a Highest Yoga practice. Lower Tantra does not imply it is less important than Higher Tantra. Tara is a beloved Female Buddha, the active protector.

“Tara is more for helping develop common siddhis [someone who has attained enlightenment or a paranormal power possessed by a siddhi], for instance, to prevent disasters and to protect you from evil on the path. If you use it for your own personal benefit, that is not the right way. It is for achieving the ultimate goal and helping all beings. You need a long life and wealth and health for that. If you are involved in Tara’s blessings for that reason, that is the right idea, but it is not just for the worldly benefits. It’s like asking a great emperor to sweep the house.”

On the other hand, they are also clearly the same. His Holiness explains:

“Actually these deities are … the manifestation, of the ultimate truth. The female deities are more on the wisdom side and the male deities are more on the method [compassion] side. But the ultimate, actual transcendental knowledge of wisdom is the complete union of these two things. So they are not really separate.”

It is the Female Buddha’s role as “wisdom personified” that not only makes Her practice important but also leads to the vast diversity of symbolism between Her many aspects.

Divine Mother or Blissful Wisdom?

Robert Beer’s beautiful Vajrayogini mandala. (Low resolution: please visit https://www.tibetanart.com for information on high resolution images)

While most Vajrayana Buddhists categorize the different aspects of Buddha as one of four classes of Tantra — described this way, in part, to emphasize the practice emphasis — scholars tend to categorize Tara as a Mahayana practice and Vajrayogini as a Tantric practice.

His Holiness Sakya Trizin points out that Tara can be found in all four classes of Tantra, “whereas Vajrayogini is only in Anuttara Yoga Tantra, which is the highest class of Tantra. They are both, in reality, Prajna Paramita, or the ultimate transcendental wisdom, but in form they are very different. The main emphasis of Vajrayogini, of course, is only achieving enlightenment for the benefit of others.”

Tara is unique, as she was the first Mahayana deity to explicitly be titled a “Female Buddha.” Scholars, such as Miranda Shaw tend to place Tara within the broader Mahayana practices, and Vajrayogini (Vajravarahi) within the Tantric Vajrayana influence. She draws a clear line of demarcation — one scholars are more likely to do, than practitioners:

“A clear line of demarcation can be drawn in the… two classes of female deities. The female divinities featured in Mahayana practice are primarily… divine mothers and Dharani (mantra) goddesses. They are… supplicated and invoked as saviouresses who are tremendously evolved and have extraordinary powers for helping and liberating others… In Tantric tradition, the sacred female completed her ascent and attained the highest stature possible in Buddhism, namely Buddhahood….”

Serene and motherly; or ferociously compassionate?

She goes on, in a scholarly way, to compare iconographic conventions: “The iconography of Vajrayoini, and indeed all Tantric Female Buddhas differs markedly from the goddess characteristic of the Mahayana… Mahayana divine females are usually shown in a regal seated posture, modestly and sumptuously clothed in silken raiment, draped with jeweled adornments, and elaborately coifed… Their faces glow with maternal warmth and compassion, while their attributes reflect their specific ministrations and liberative activities. The noteworthy exception to this pattern is Tara, who is explicitly recognized and titled as a Buddha…”

“In contrast, Tantric Buddhas such as Vajrayogini have a more dynamic passionate persona… Their faces exhibit intense concentration and even ferocity. Their bodies are unclothed, and their hair unbound in the fashion of female ascetics and yoginis. Their bone ornaments betoken a nondualistic outlook and familiarity with the charnel ground, while their handheld attributes allude to their attainment of supreme bliss and wisdom.”

His Holiness Sakya Trizin describes the symbolism

His Holiness Sakya Trizin

His Holiness the Sakya Trizin, describes them with similar language: “Actually, Vajrayogini has many different forms, but the one we normally use is in between wrathful and peaceful. She is usually in the red color, with one face and two hands holding a curved knife and skull cup filled with nectar and she is adorned with bone ornaments. All these different ornaments and objects have many very deep meanings. The curved knife usually represents the fact that she cuts all defilements. The cup represents what in Sanskrit is called mahasukha, which means “the great bliss.” She is in a complete state of great bliss all the time.

“Tara usually has her right hand in what we call the “giving gesture.” She is bestowing siddhis on all beings. The left one is holding the utpala flower, which represents the many qualities of the Buddhas.” [4]

Practice differences

The 21 forms of Tara include White Tara and Green Tara, among the most beloved deities in Tibetan Buddhism.

While Tara is famous for her many practice and meditational forms — 21 Taras, 108 Taras, White Tara, Green Tara, and her Highest Yogic aspect Chittamani Tara — Vajrayogini is equally diverse, but in a strikingly different way. She can be the consort (representing Wisdom) of many Buddhas: Chakrasamvara, Hayagriva, and many others. Tara can be found in all of the four classes of Tantra yogas, while Vajrayogini is only found in the Highest Yogic practices. Tara is famously associated with praises and supplications for aid in our daily lives and practices; Vajrayogini is, on the other hand, most notably associated with supreme practices such as the Six Yogas of Naropa, the Eleven Yogas of Vajrayogini, and, of course Tummo — all advanced practices.

• For a feature on the 21 Taras, see>>
• For a feature on the Highest Yoga Tantra Tara Chittamani Tara, see>>

Both Tara and Vajrayogini are also known for their mantras. Tara’s mantra, Om Tare Tuttare Ture Svaha, is chanted by millions around the world, and is well known for its effectiveness. A practice of Tara can be simply that — her mantra. Likewise, Vajrayogini is well known for the practice of her mantra — which is not published here, as it’s best to have initiation and instruction into her practice first. Vajrayogini’s practice is also considered a powerful, complete practice. This is somewhat unique amongst Highest Yoga Tantra deities. Chanting Vajrayogini’s mantra can lead to Enlightenment if chanted by a person of complete faith.

In other words, their mantras, just like their aspects, have different aspects and emphasis, but they are the same at the core. Tara, as a Buddha found in all four classes of tantra, is diverse, and can help us in many ways. Vajrayogini tends to be more focused almost on Enlightenment. Her dance transcends mundane concerns. But, she is still a mother, who loves her children, and there are countless stories of her saving and helping her followers. Her approach may be more dynamic and fierce, but she is still, in essence, the Female Buddha.

A different type of saviour

While Tara might save a man drowning in the river, Vajrayogini is seen as a saviour in a different way.

This complex thangka depicts the various lineage masters going all the way back to Buddha Vajradhara, who is actually Buddha Shakyamuni is tantric form. At the upper left are the main tantric deities – Yamantaka, Heruka Chakrasamvara and Guhyasamaja. At the upper right are the Buddhas of the past and present – Krakucchanda, Kasyapa and Shakyamuni. At the bottom left are the three long-life deities – Amitayus, Namgyalma and White Tara. At the bottom right are Chenrezig, Manjushri and Vajrapani, who, taken together can be said to represent Lama Tsongkhapa, the great 14th century Tibetan scholar and saint who is an emanation of these three great Buddhas. Below Vajrayogini are two Dharma Protectors – 4-faced Mahakala (a wrathful emanation of Heruka) and Citipati, the special Protector for Vajrayogini practitioners.

For example, there is the story of the novice monk Kusali who saw a leper woman unable to cross the Ganges river. All the other monks ignored the sick woman, afraid of contagion, but he had compassion and carried her on his back across the river. Half way accross the river, he suddenly found himself bodily dangling in the air, rising above the river. In fact, the leper woman had been Vajrayogini, and by showing compassion, She took him immediately to her Pure Land, Kechara. There are numerous stories of Vajrayogini coming to her followers, and immediately taking them to her pure land.

Miranda Shaw explains: “Vajrayogini is, first and foremost, an enlightened being. She has attained full awakening and manifests a divine body that expresses her spiritual realizations, providing a model on which others may meditate in order to attain the same goal. As an enlightened being, Vajrayogini has attained both transcendent wisdom (prajna) and supreme bliss (mahasukha)… She possesses the five transcendent insights of a Buddha and the essences of spontaneously arising bliss.” [2]

The goal of Enlightenment — and the role of Bliss

The ultimate goal of Enlightenment remains the same in all practices, Tara, Vajrayogini and others. However, the yogi or yogini who practices Vajrayogini intensely focuses on the goal of Enlightenment through the introduction of bliss to help us embrace Emptiness without nihilism.

• [For more on the role of “Bliss” in Vajrayana, see>>]

Gelek Rinpoche explained [5]:

“Emptiness is not a specialty of Vajrayana. Yidam meditation is part of Vajrayana, but is not the special quality of the Vajrayana. The special quality [that enhances the practice] really is the bliss.”

The great teacher Pabongka, put it this way:

“Within that bliss, the subtle primordial mind observes the object, emptiness. This is the most difficult, very subtle point of Vajrayana, the union of bliss and void.”

The most venerable late Gelek Rimpoche explained it with a stage-play metaphor:

“Let’s say I am the Vajrayana, I am sitting on the stage. If there is no stage, I can’t sit on the stage, right? The stage of Vajrayana is bliss and void. If there is no void, you have no stage. Bliss and void are the Vajrayana stage, the Vajrayana base. All the performances that are done in Vajrayana are done on the stage of bliss and void.” [5]

The feeling of bliss overlays everything in Vajrayana practice. Even when we describe the Purelands — which many people think of as a state of mind — we often use the word “bliss” to describe it. It’s peaceful and blissful. Not just blissful, but the ultimate form of bliss — an ecstatic, perfect bliss. Not a temporary bliss, like that of an orgasm, but permanent, sustained bliss that only comes from realizations of the true nature of reality.

NOTES
[1] Buddhist Goddesses of India (Hardcover) by Miranda Shaw
[2] Ibid, Chapter 18
[3] Precious Human Rebirth
[4] Interview with His Holiness Sakya Trizin: Understanding the Tantric Tradition’s 3 Major Deities: Trike Daily
[5] Cittamani Tara Teachings Gelek Rimpoche Jewel Heart Sangha (PDF)

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

Of all the Vajrayana meditative deities, Vajrayogini is credited with being the one practice for our busy, hectic, terrifying times which can lead us, in one lifetime, to Enlightenment. (See full “teaching” video with Garchen Rinpoche on Vajrayogini, embedded below.)

Note: some nudity in the thangkas.

Vajrayogini meditational devotional satue.

[NOTE: Vajrayogini’s actual practice requires empowerment, initiation and instruction from a qualified teacher. This feature is simply to inform on the benefits of practice.]

Feature by Josephine Nolan,

Contributing Editor

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

This complex thangka depicts the various lineage masters going all the way back to Buddha Vajradhara, who is actually Buddha Shakyamuni is tantric form. At the upper left are the main tantric deities – Yamantaka, Heruka Chakrasamvara and Guhyasamaja. At the upper right are the Buddhas of the past and present – Krakucchanda, Kasyapa and Shakyamuni. At the bottom left are the three long-life deities – Amitayus, Namgyalma and White Tara. At the bottom right are Chenrezig, Manjushri and Vajrapani, who, taken together can be said to represent Lama Tsongkhapa, the great 14th century Tibetan scholar and saint who is an emanation of these three great Buddhas. Below Vajrayogini are two Dharma Protectors – 4-faced Mahakala (a wrathful emanation of Heruka) and Citipati, the special Protector for Vajrayogini practitioners.

The Buddha for our time?

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

Vajrayogini’s mandala featuring the double tretrahedran (reality source) and the four pink bliss swirls. All of the images and symbols convey a precise and powerful message.

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

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

Video 2018 teaching from Garchen Rinpoche on Vajrayogini:

Is Vajrayogini real or a symbol?

It is fashionable in the west to embrace deities, but to rationalize them as symbols, psychological constructs, or meditational visions designed to help us overcome “ordinary appearances.” While all of this is true, it is also true, relatively speaking, that Vajrayogini, and other deities, exist as described here by His Holiness Sakya Trizin:

“In Buddhist tradition, we have two truths: the relative truth and absolute truth. In absolute truth, there’s no deity. There’s nothing. It’s inexpressible. In other words, it is something that is completely beyond our present way of thinking and being. But relatively, we have everything existing. We have “I,” and “you,” and all this. Empty it is, also. All these deities are different, with different categories. Some deities are called yidams, some deities are called dharmapalas. It is not just an idea that we have created. They are all truly like this. They protect you and they bless you, they help you…” [5]

The 11 Yogas of Vajrayogini comprise a most concise but complete Highest Yoga Tantra practice.

NOTE: Although the practices themselves are secret, discussing the benefits of practice is not. Vajrayana deity practices are widely available online, however just because they are available does not mean they should be practised without authorization or empowerment from a qualified teacher. However, any student, for example, in a temple, can make offerings and praise Vajrayogini.

An “easy” Higher Yoga practice?

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

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

Another form of Vajrayogini.

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

Above all, she is relatively “easy” from a visualization point-of-view. She is among the most vivid in imagery, yet the easiest to imagine.

His Holiness the Sakya Trizin explains: “Vajrayogini has many different forms, but the one we normally use is in between wrathful and peaceful. She is usually in the red color, with one face and two hands holding a curved knife and skull cup filled with nectar and she is adorned with bone ornaments. All these different ornaments and objects have many very deep meanings. The curved knife usually represents the fact that she cuts all defilements. The cup represents what in Sanskrit is called mahasukha, which means “the great bliss.” She is in a complete state of great bliss all the time.”

Spiritual benefits: countless

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

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

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

 [NOTE: Vajrayogini’s actual practice requires empowerment, initiation, and instruction from a qualified teacher. This feature is simply to inform on the benefits of the practice.]

Ten benefits of practice according to root Tantra

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

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

Another form of Vajrayogini.

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

• Uncommon Yoga of Inconceivability
• Special body mandala practice

11 Yogas — “preventing ordinary appearances”

His Holiness Sakya Trizin explains

“The main method that is used in Vajrayana is to stop seeing things as ordinary. So you should see all these things as transcendental wisdom and oneself in the form of a deity, and all sounds as mantra, and every thought that comes as transcendental knowledge. Although at the moment you are just visualizing, you are just imagining, gradually your attachment to the ordinary vision loosens and you strengthen your path in the Vajrayana tradition.” [5]

, in summary why Vajrayogini practice epitomises Vajrayana:

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

This is especially emphasized in daily Vajrayogini practice through a beautiful, elegant, complete and precise 11 Yogas, beginning with “Sleeping Yoga” and “Waking Yoga” and “Tasting the Nectar Yoga” right through the entire day. From sleep, to first taste of nectar in the morning, to going through our daily lives, we attempt to maintain the visualization of our form as Vajrayogini, our speech as Her mantra, and the world around us as Her Mandala. Of course, most practitioners struggle with these advanced Yogic methods, but the effect is profound. Known as the 11 Yogas of Vajrayogini, they are descsribed precisely, in a manner which describes each step (Here, we only use the topical Yoga names, the method can only be taught by your Guru):

1. Sleeping Yoga: Sleeping while maintaining the visualization of Vajrayogini
2. Rising Yoga: Waking, still in the form of Vajrayogini
3. Experiencing Nectar Yoga: tasting the nectar after rising
4. The Yoga of the Immeasurables
5. The Yoga of the Guru
6. The Yoga of Self-Generation
7. The Yoga of Purifying Migrators
8. The Yoga of Being Blessed by the Heroes and Heroines including a special Body Mandala
9. Yoga of Verbal and Mental Recitation of the Holy Mantra
10. The Yoga of Inconcievability
11. The Yoga of Daily Activities

The entire practice involves every moment of the pracitioner’s day — and is the ultimate, complete practice.

Cognitive benefits

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

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

Vajrayogini’s seed syllable in her double triangle mandala. Although this appears to be a double triangle, it is actually visualized in three dimensions, as a double tetrahedron.

NOTE: Although the practices themselves are secret, discussing them is not. Vajrayana deity practices are widely available online, however just because they are available does not mean they should be practised without authorization or empowerment from a qualified teacher. However, any student, for example, in a temple, can make offerings and praise Vajrayogini.

 [NOTE: Vajrayogini’s actual practice requires empowerment, initiation and instruction from a qualified teacher. This feature is simply to inform on the benefits of practice.]

Activating 280 million neurons

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

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

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

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

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

The great Mahasiddhi Naropa and his Yidam Vajrayogini.

Wisdom and compassion united

H.H. Sakya Trizin explains the symbolism of wisdom and method:

“Actually these deities are the symbol, or the manifestation, of the ultimate truth. The female deities are more on the wisdom side and the male deities are more on the method [compassion] side. But the ultimate, actual transcendental knowledge of wisdom is the complete union of these two things. So they are not really separate. And this great Dharmadatu, or transcendental wisdom, is actually with everyone, within every sentient being. But we haven’t realized this, so we are thinking in an ordinary way about everything that we see, everything we do. Therefore we cling to this present scene that we have.” [5]

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

In Higher Tantra the two symbols, male and female, wisdom and compassion, are never separated. Even in Vajrayogini’s case — although she may appear alone — she always carries a Katangha staff on her shoulder. This is the symbolic form of the male deity. In the inset picture, she is in union with Chakrasamvara, but in solitary poses she might have the Katangha to represent the male deity.

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

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

Psychology of Dakinis

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

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

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

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

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

A beautiful newari (new-style) take on Vajrayogini.

Vajrayogini, dancing wisdom

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

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

Beautiful tangkha of Father Heruka Mother Vajrayogini, Compassion and Wisdom together, by the incomparable Laura Santi. Prints are available on her Etsy store>>

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

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

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

Vajryogini’s Appearance

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

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

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

Practicing Vajrayogini

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

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

 [NOTE: Vajrayogini’s actual practice requires empowerment, initiation and instruction from a qualified teacher. This feature is simply to inform on the benefits of practice.]

NOTES

[1] Vajrayogini.com 

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

[3] “Vajrayogini” page of Dechen Choekhor Mahaviraha

[4] “Vajrayogini” 

[5] Interview with HH. Sakya Trizin on Tricycle.

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Tsa Lung Trul Khor is an ancient practice with a 4,000-year lineage that works with the “breath” and the energetic subtle body. With similar benefits to health as Chi Gong (Qigong) — the Tibetan Buddhist practice of Trul Khor is profound — in a spiritual sense — since subtle mind rides on the “winds” or breath. The practices are typically thought of as the most advanced teachings — yet simplified versions of Qigong, Trul Khor and Yantra Yoga can be practiced by “everyone, independent of their views, ideals, aspirations, and capacities.” [2]

By working with breath, and energy — both vital aspects of most styles of meditation — these practices have the potential to “supercharge” your daily sessions. Watching the breath takes on new significance. Tantric visualizations become more intense and blissful. And, of course, the energy helps us avoid sleepy or unfocused meditations.

There are easy and difficult routines, suitable for any level of student. [See some video routines below, short and long, easy, and difficult.] There are health and mundane benefits, as well as profound meditational benefits (see list below, for the more mundane benefits.)

Qigong, of course, evolved from Daoist (Taoist) ancient spiritual practices — in the same way Tsa Lung Trul Khor and Yantra Yoga evolved from Vajrayana practices. Both work with the subtle energies and mind through movement, meditation, visualization and concentration.

Tsa Lung Trul Khor and Gigong both work with visualized Chi and energies and use a combination of movement, meditation, visualization and, sometimes, mantra.

Today, most modern practitioners do not work with the goal of “Enlightenment,” but rather, with the more mundane health benefits in mind. Since Qigong, and Tsa Lung Trul Khor, work with the same meridians and energy body as acupuncture, the health benefits are “built-in.” Yantra Yoga is no different in this respect. There is also a Nyingma tradition of “Tibetan Qigong” as taught by Zi Sheng Wang, and many similar yogas taught by other schools. [4]

Lama Tsultrim Allione, author of Feeding Your Demons, explains the deeper practices:

“Yantra Yoga is a profound movement practice that encompasses the coordination of the breath with movement in a way that creates flexibility and harmony within the whole being. Transmitted in an authentic lineage from an ancient tantra, this practice is amazingly beneficial.”[1]

The great Dzogchen teacher Chogyal Namkhai Norbu Rinpoche.

The great teacher Chogyal Namkhai Norbu Rinpoche who is perhaps the best-known teacher of Yantra Yoga [5] described the practice as “one of the oldest of this kind of teaching, because it comes from Vairotsana. Vairotsana was a student of Padmasambhava. So, it is a very old, and very important… it is not only at the physical level. Yantra Yoga is very much related to movement. Movement is very much related to our energy level… mind is dependent also on energy…” [3]

[Website for International Dzogchen Community Chogyal Namkhai Norbu>>]

Profound journey— or simple exercise? Both.

Tsa Lung Trul Khor — like Daoist qigong — can be a simple exercise with immediate health benefits — as evidenced by many simple-to-practice self-help videos (including some in this story) — or it can be pursued as one of the most advanced meditations in Tibetan Buddhism. There are also significant Tibetan Yogas from the Bon Tradition.

Body meridians mapped out according to TCM and acupuncture. Tsa Lung Trul Khor and Qigong work with this subtle body and channels, building up positive Chi and energy.

Inside a new book on Gelug Mahamudra by H.E. Zasep Rinpoche: Illustrations of inner body visualizations for advanced Tantric Mahamudra. Available on Amazon>>

To Dzogchen and Mahamudra practitioners, it is an advanced, penultimate practice, going beyond contrived and conceptual mind. To other Vajrayana Tibetan Buddhists, it is a superb way to energize and loosen up the body — whether you work with meridians and channels, or not — prior to a long seated session of Mahamudra or Deity Yoga, or other practices. And, for people simply in pursuit of age-friendly (i.e. all ages) vitality and stress-reduction practices — or the medical aspects of Yantra Yoga — it is a safe way to improve health, with benefits similar to Qigong.

With or without the profound Mahamudra and Dzogchen aspects, the relatively easy-to-practice Yantra Yoga — at least, at the beginner level — has immense health benefits. Like Chi Gong (Qigong), it works with Chi (in Tibetan “Lung”) with similar benefits in terms of collecting universal energies, cleansing impurities, and boosting health, longevity, and energy. The movements are slow, careful, meditative — much like Tai Chi — with mundane benefits such as good health, flexibility, muscle strength, balance and control. The breath aspects are unparalleled for stress-reduction.

Like Qigong, Tsa Lung Trul Khor can be as simple as one or two exercises, or as complicated as the full 108 traditional asanas, complete with mantras, breath work (pranayana) and visualizations. It dates back thousands of years, like older roots than Qigong.

A very simple “Tibetan Buddhist Qigong” movement that almost anyone could manager, and which can be completed in six minutes, an excellent precursor to other Buddhist Meditations, here, presented by Kay Luthi, a student of Vajrayana Master Zi Sheng Wang:

Practicing simplified Tsa Lung Trul Khor — or Daoist Qigong — are beneficial as “workouts” leading to advanced practices such as the Six Yogas of Naropa, and Mahamudra, or Dzogchen practices.

The eight movements of Yantra Yoga

The “eight movements of Yantra Yoga” as taught by the great teacher Namkhai Norbu, could benefit anybody (a one hour video, with introduction by the teacher, and a full routine demonstrated from the Shang Shung Institute — although as demonstrated, this requires flexibility:

Daoist Qigong — easier to find routines and teachers

Tibetan Qigong.

It may be easier to find a teacher or online routine that resonates with your level of ability from Taoist lineage. Many meditators can find local Chi Gong (Qigong) classes, or can simply watch and learn from simple online videos. This is certainly highly beneficial to any meditative practice, Buddhist or otherwise. Increasing flexibility, energy, chi and concentration are all benefits of Qigong. A simplified Qigong 3-movement session — for example, the one below — is highly beneficial before a long seated meditation of any Buddhist tradition.

Note: as always, seek medical or health professional advice if you have any health conditions before engaging in a new physical practice. There are also specific versions of most routines for physically limiting conditions such as arthritis, such as seated Qigong. (See below.)

Wei Chi — protection practice

One helpful practice for anyone engaging in Deity Yogas or advanced Tantric Buddhism might be a short introductory Wei Chi routine.

Although it’s Chi Gong, the principles are universal. It works on building your “protective energy” for mind-protection — that bubble of Chi energy that can protect you. Here’s a helpful and easy-to-lear routine from Nick Loffree:

Qigong starter routines

A really great starter routine, or for someone less mobile —either with health restrictions, such as arthritis — might benefit from the short and very simple, clear, elegant videos of Jeffrey Chand — all of his videos are great and approachable — for example, this ten-minute video:

For example, this less-traditional westernized Qigong for Beginners video from the energetic Nick Loffree is a great twenty-minute warm up to meditation and should enhance chi and energy levels:

Full one-hour Qigong

Or, if you’re ambitious, here’s an easygoing, but long 1 hour Qi Gong class from the Qi Gong Chi School:

For someone with mobility limitations

For someone with knee or mobility issues, routines can be adapted to sitting in a chair; for example, this routine by Jeffrey Chand:

Source and Lineage

The lineage of the traditional Yantra Yoga teaching spans 4,000 years, predating Buddhism itself. Dzogchen Yoga or Trul-Khor is the system which came down unbroken through oral transmission from Zhang-Zhung Nyen Gyu lineages. The eminent Dzogchen teacher, Namkhai Norbu was, perhaps, the biggest western proponent of what he preferred to call Yantra Yoga (the Sanskrit term.) Of course, it derives from Vayu breath work and yogas of the early Indian Mahasiddas. Like all yogas, the roots are ancient, predating Buddhism. Likewise, Qigong in China has ancient lineage in Taoist traditions.

The more “westernized” Tibetan Qigong may have a shorter unbroken lineage, but is quite approachable for a western student. According to the Monterey Bay Holistic Alliance, the physical benefits of Tibetan Buddhist Qigong:

Benefits to the Physical Body

1. Yantra Yoga from a video by Yantrayoga.net.

   Adjusts & balances the immune system

2. Clears meridians
3. Circulates and balances nutrients and minerals
4. Purifies and expels toxins
5. Increases strength and flexibility
6. Corrects metabolism
7. Improves blood circulation and heart function
8. Prolongs life
9. Restores youthful vitality
10. Boosts energy levels and stamina
11. Balances blood pressure
12. Adjusts and improves the functioning of all organ, systems

Benefits to the Mind

1. Modern-style Qigong with popular teacher Nick Loffree.

   Promotes relaxation to reduce stress

2. Enhances intellectual power and concentration
3. Increases creativity
4. Diminishes disturbing emotions
5. Achieves and maintains inner peace
6. Improves meditation
7. Strengthens self-discipline
8. Promotes happiness & a positive outlook on life
9. Awakens compassion
10. Opens the mind to higher realms of consciousness and wisdom
11. Elevates and strengthens the quality of one’s virtue
12. Brings out unexpressed potential & supernormal abilities
13. Elevates spirituality

An important source text for Trul Khor is:

Tibetan: འཕྲུལ་འཁོར་ཉི་ཟླ་ཁ་སྦྱོར་གྱི་དགོངས་འགྲེལ་དྲི་མེད་ནོར་བུའི་མེ་ལོང, Wylie: ‘phrul ‘khor nyi zla kha sbyor gyi dgongs ‘grel dri med nor bu’i me long

NOTES

[1] Review for Chögyal Namkhai Norbu’s book Tibetan Yoga of Movement: The Art and Practice of Yantra Yoga
[2] New York Journal of Books review of Chögyal Namkhai Norbu’s book Tibetan Yoga of Movement: The Art and Practice of Yantra Yoga
[3] From an interview (video) with BuddhaDoor.
[4] Tibetan Qigong by Master Zi Sheng Wang
[5] Yantra Yoga website from the Dzogchen tradition of Chogyal Namkhai Norbu.

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>>)

Buddhist Ganesha’s appeal is wide-reaching, not just amongst the spiritual. Ganesh tatoos and t-shirts are very popular worldwide. There is, a “life-affirming” quality about his image, even for the non-religious. Ganesha has star power. He even appears in brands, marketing, pop culture and fashion. [Ganapati Empowerment Event notice below for October 1, 2021 via Zoom.]

And, of course, “Ganesha, also known as Ganapati and Vinayaka, is one of the best-known and most worshipped deities in the Hindu pantheon… Devotion to Ganesha is widely diffused and extends to Jains and Buddhists.”[1]

To many Mahayana Buddhists, Ganesha is an important practice. He can be a Yidam, a friendly “bringer of prosperity,” a Dharma protector deity — and he takes on many other roles. Shakyamuni Buddha suggested his mantras prior to practice. He appears in two Buddhist sutras, and various tantras — in different roles. His mantra may be chanted by all. None of these roles are mutually exclusive.

 

Empowerment Event

Gaden for the West is pleased to announce Venerable Zasep Rinpoche will offer 12-Armed Red Ganesha (See the section headed Maharakta Ganapati below.) Empowerment will be via Zoom.

Maharakta 12 Armed Red Ganapati, the great remover of obstacles. On October 1, Venerable Zasep Rinpoche will offer precious empowerment on Oct 1, 2021 via Zoom (details below.)

◆ Date: Friday, October 1st, 2021

◆ Time: 3:30pm PDT (Vancouver B.C. time) or 6:30pm Eastern Time (Toronto, New York)

◆ Registration via Eventbrite https://www.eventbrite.com/…/12-armed-red-ganesha…

◆ Suggested Donation: $30-$60 for the Empowerment and Dana to Rinpoche is appreciated and most welcome.

◆ Prerequisite: none (other than a desire to practice Ganesha) Open to all (invite friends and family members, and non-Buddhists are welcome)

◆ Commitment: no particular number of mantra commitments after receiving this initiation (as you like)

* Zoom link, Pre-empowerment instructions, Sadhana and GFTW donation link are given at the time of registration.

** For a full description of this special Ganesha-Ganapati practice, please visit the event host Gaden for the West website>>

Many Forms of Ganapati

In both Mahayana Buddhism and Tibetan Buddhism, Ganesha (Sanskrit: गणेश, IAST: Gaṇeśa) is the protector of prosperity and the remover of hindrances.  In the Sakya and Gelug traditions, Ganesha — together with Vajrayogini and Kurukulla — are the three “red deities” in the Thirteen Golden Dharmas of the Sakyapa tradition. [See the large museum thangka of Hayagriva with Ganesha below.]  In other traditions, he is a directional Protector known as Vinayaka. In one of the Tantra stories, Avalokiteshvara convinces Ganesha to become a Dharma Protector. In Hindu tradition, there are at least 32 aspects of Ganesha.

In all of his aspects, he is easily identified by his symbolic “elephant head.”

Above: One of Ganesha’s forms in Tibetan Buddhism as a wealth deity associated with Jambhala.

In one sutra Buddha Shakyamuni advises his bikhus to make offerings and recite the essence mantra of Ganesha Ganapati seven times — after first taking refuge in Buddha, Dharma and Sangha. [More on these sutras in the section Origins of Ganesha below.] The reason is to ensure our practice obstacles are removed, so that our meditations result in realizations. The essence mantra of Ganapati is:

Om Ah Ga Hum Svaha

In Tibetan pronunciation: Om Ah Ga Hung Soha.

In one variation on the essence mantra, in the Gelug tradition, accroding to Lama Yeshe Archive, the syllable “PAT” (or “P’hat” or “P’het”; pronounced in Tibetan usually as PEY) [Link to Lama Yeshe archive, FPMT here>>]:

OM AH GA HUM PAT SVAHA

In Tibetan pronunciation:

OM AH GA HUNG PEY SOHA

The seed syllable of Ganesha is GAM. GAM is often worn as a symbol for luck.

In the Hindu tradition, the mantra is slightly different: Oṃ Gaṃ Gaṇapataye Namaḥ.

A very old Tibetan Buddhist Ganesha Tangkha. This is “Twelve-armed” Red Ganesha Wishfulfilling Jewel.

The popularity of Ganapati is Universal

Why is Ganesha so popular? Is it because he appears so lovable, in appearance friendly, wise, and charming?  Is it because his head is symbolically an elephant, one of the most popular of animals? Is it his association with removing obstacles that face us, or his role as the “wealth deity?”

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Important: This is a “wiki-like” feature, with Ganesh’s many aspects introduced. However, only you — and your own tradition or teacher or school — should ultimately define how you view Ganesh. It is important to empahasize that Ganesha can appear in different aspects according to the needs of our practice. In other words, there are no right and wrong visualizations.

We collected a variety of references in a Buddhist context. Ganesha appears popularly in various Mahayana and Vajrayana traditions. In some Buddhist traditions Ganesh is worldly — but still and important remover of obstacles. In some Mahayana traditions he is viewed as a god. In others a Enlightened Protector. In yet others, as a Bodhisattva. There is no universality. In one tradition it is Avalokiteshvara who asks Ganesha to be a Dharma Protector. Ganesha later promised again to protect the Dharma before the great Padmasambhava — who composed 108 Sadhanas of Ganesha.

In this feature we’re highlighting all the various aspects. In other words — even where there appear to be contradictions — there is no right, or wrong, in these various views, and ultimately, for practice, one should only be guided by your own tradition and teacher, and your own preferences.

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12-armed Ganesha.

Origins of Ganesha

Of course, Ganesha (Sanskrit: गणेश, IAST: Gaṇeśa) originated with early Brahmanism (Vedism) and is now a vital part of the Hindu faith.

In Buddhism, there are two sutras that mention Ganapati, and one with his “Dharani” (mantra) which can be chanted by anyone. In the sutra, Buddha says:

“Any son or daughter of high birth, whether monk or nun, lay brother or sister who undertakes any matter [such as] accomplishing the [rites to call a sacred being by means of] mantras, worshipping the Three Jewels, travelling to another country, going to the royal court or concealing [from view] should upon worshipping the Blessed Buddha, practice seven times the Arya Ganapati Hrdaya [mantras]: for him all tasks will be accomplished; no doubt about this!

[The full Arya Maha Ganapati Hrdaya Dharani is at the end of this article.]

Two sutras on Ganapati contain the Dharani of Ganapati; one is the Dharani Sutra of the Golden Ganapati, found in the T. XXI 1269, which was delivered by the Buddha to his disciple Shariputra when the Buddha was residing at Shravasti. The Dharani, as presented in this Sutra, is somewhat a variant of the Dharani, in the Ganapati Heart Sutra.

At the end of the Sutra, Ganapati himself appears and assures that he will protect and bestow wishes of those who uphold this Dharani. The other text, the one that is presented here is the “Arya Maha Ganapati Hridaya Dharani” [Heart Dharani of Maha Ganapati] — in full at the bottom of this features.

Tibetan White Ganapati.

In Buddhism, sometimes Ganesha is seen as a worldly deity dedicated to protecting Buddhism, but in some Mahayana stories he is a Bodhisattva and in origin stories, he is an emanation of Avalokiteshvara (in the Chakrasamvara Cycle of Tantras).

NOTE: Regardless of your vies and your tradition’s — worldly or Enlightened, an emanation or separate, Protector or Yidam — in most cases, he is the remover of obstacles to our practice.

In most Buddhist tantric traditions, Genesha appears as a protector sworn to protect the Dharma by either Shakyamuni Buddha or Padmasambhava. However, Ganapati, Maha Rakta (Tibetan: ཚོགས་བདག tsog gi dag po, mar chen. English: The Great Red Lord of Hosts or Ganas) is a Tantric Buddhist form of Ganapati (Ganesha) related to the Chakrasamvara Cycle of Tantras. This form of Ganapati is regarded as an emanation of Avalokiteshvara.

“…beside a lapis lazuli rock mountain is a red lotus with eight petals, in the middle a blue rat expelling various jewels, [above] Shri Ganapati with a body red in colour, having an elephant face with sharp white tusks and possessing three eyes, black hair tied in a topknot with a wishing-gem and a red silk ribbon [all] in a bundle on the crown of the head. With twelve hands, the six right hold an axe, arrow, hook, vajra, sword and spear. The six left [hold] a pestle, bow, khatvanga, skullcup filled with blood, skullcup filled with human flesh and a shield together with a spear and banner. The peaceful right and left hands are signified by the vajra and skullcup filled with blood held to the heart. The remaining hands are displayed in a threatening manner. Wearing various silks as a lower garment and adorned with a variety of jewel ornaments, the left foot is extended in a dancing manner, standing in the middle of the bright rays of red flickering light.” (Ngorchen Konchog Lhundrup, 1497–1557).

This form of Ganapati belongs to a set of three powerful deities known as the ‘mar chen kor sum’ or the Three Great Red Deities included in a larger set called ‘The Thirteen Golden Dharmas’ of Sakya. The other two deities are Kurukulle and Takkiraja. (See 18th century Thangka of Hayagriva Sangrup below with Ganapati and Kurukulle both featured below.)

A magnificent 1800-1899 Tangkha (Sakya lineage) of Hayagriva Sangdrup in the Rubin Museum of Art. On his crown is Amitayus, the long-life aspect of Amitabha. To his top left is Maharaklta Ganapti (Wrathful Gasesha), dancing atop a rat. On the right is the power goddess Kurukulla, red (see below), with one face and four hands holding a bow and arrow, hook and lasso. At the bottom center is Begtse Chen (Red Mahakala: see below), red in colour. On the left is Legden Mahakala (left, see below), blue in colour and right is Shri Devi Magzor Gyalmo (Palden Lhamo, the protector of the Dalai Lama).

Vinayaka Ganesha

In one  tantric description of Ganesha’s Divine Lila (Lila means “dramatic play”,) Avalokiteshvara, determined to convince Ganesha to be a Dharma protector, transforms his appearance to an image of Ganesha and enters his palace, sitting on his throne. The entire palace, including Ganesha’s consort, are convinced this is the real Ganesha. When Ganesha returns, he is astonished by Avalokiteshvara’s majesty and becomes an Protector of the Dharma.

In the “divine Lila” (Play), Avalokiteshvara transforms himself into Ganesha. An astonished Ganesha, upon seeing himself on his own throne, decides to become a Dharma Protector. (One version of the Divine Lila of Buddhist Ganesha.)

It depends on the tradition and teacher. In yet another tradition, Mahanirvana Tantra, he was converted by the protector Mahakala — Mahakala being a fierce form of Avalokiteshvara — and symbolically appears under his feet, representing the King of Protectors

Red Ganapati in Tibetan Buddhism.

Less worship, more practice

From the Buddhist perspective on deities, there is less “worship” of deities and more “practice” of deities as a path. In Tantric Buddhism, for example, we visualize ourselves as the perfect forms of Enlightenment — as the deities — this, as practice for our mindstreams.

That doesn’t mean we don’t make offerings or honor deities. Offerings and prostrations help us develop positive karmic imprints — merits, as they are often called.

Most Ganesha practices — the ones not requiring extensive initiations or permissions — are conducted to “ask for the removal of obstacles to our practice.” Normally, in tantric practice, we would visualize ourselves as our own Yidam — not as Ganesha — then make offerings to Ganesha (in whatever form is taught to us.)

Wonderful voice of Tibetan Buddhist nun Ani Choying Drolma, chanting Ganesha mantra:

His long Dharani, according to the Blessed Shakyamuni Buddha, will “obtain and propagate … the accomplishments of his [Ganesha’s] tasks.” The sutra-based Dharani, requiring no permission (see the full Sutra at end of this feature) is:

oṃ namo ‘stu te mahāgaṇapataye svāhā |
oṃ gaḥ gaḥ gaḥ gaḥ gaḥ gaḥ gaḥ gaḥ |
oṃ namo gaṇapataye svāhā |
oṃ gaṇādhipataye svāhā |
oṃ gaṇeśvarāya svāhā |
oṃ gaṇapatipūjitāya svāhā |
oṃ kaṭa kaṭa maṭa maṭa dara dara vidara vidara hana hana gṛhṇa gṛhṇa dhāva dhāva bhañja bhañja jambha jambha tambha tambha stambha stambha moha moha deha deha dadāpaya dadāpaya dhanasiddhi me prayaccha |

oṃ rudrāvatārāya svāhā |
oṃ adbhutavindukṣubhitacittamahāhāsam āgacchati |
mahābhayamahābalaparākramāya mahāhastidakṣiṇāya dadāpaya svāhā |
oṃ namo ‘stu te mahāgaṇapataye svāhā |
oṃ gaḥ gaḥ gaḥ gaḥ gaḥ gaḥ gaḥ gaḥ |
oṃ namo gaṇapataye svāhā |
oṃ gaṇeśvarāya svāhā |
oṃ gaṇādhipataye svāhā |
oṃ gaṇapatipūjitāya svāhā |
oṃ suru suru svāhā | oṃ turu turu svāhā | oṃ muru muru svāhā |

Very old Mongolian tangkha of Ganesha.

Ganesha comes first

Ganesha is normally the first deity practiced or honored in some Buddhist (and Hindu) traditions. Why? Because he is known as the “remover of obstacles.” It is symbolically important to remove obstacles before, for example, moving on to your main practices.

Many deities are known as “obstacle removers” in Tantric Buddhism, and often these are practiced first in daily sadhanas — although it varies by tradition. It is for this reason, too, that Ganesha is often at the door of  temples, or homes. He removes obstacles and is, by this definition, a guardian.

Ganesha is popular on t-shirts and in tattoos.

Obstruction-remover

Importantly, in Buddhism, Ganapati (Ganesha) is a “remover of obstacles.” Many Buddhist deities are, removers or obstacles, but Ganesha is particularly venerated for this role.

Since poverty is a major obstacle — if we are fighting to survive, we have no time to practice Dharma — Ganesha also takes on a “wealth deity” role.

Some of his depictions overlap with Jambhala (another wealth deity, and also another Hindu deity), complete with depictions of gold and jewels falling from the mouth of his rat. (In the case of Jambhala the animal is a mongoose). Red Jambala, especially, is usually thought of as none other than Ganesha, Red Ganapati, with the head of an elephant (see thangka below.)

Red Ganesha depiction.

Many forms of Ganesha

Importantly, Red Ganapati in common with many “red” deities belongs to the Padma family in Tibetan Buddhism — the family of Avalokiteshvara, Hayagriva, and Amitabha. In one traditional lineage of Chinese Buddhism, where Guanyin (Kuan Yin, Avalokiteshvara) is female, Ganesh is her consort.

Ganesha’s Buddhist enlightened forms are many: overcoming obstacles and bringing success (similar to Hinduism); fierce protector at the gate of many mandala palaces; high-form tantric deity; and, even, in Chinese Buddhism, a legendary consort to Guan Yin.

In Shingon, he is popular as Kankiten. In Japan there are 250 stand-alone Ganesh temples, where he is the god of prosperity and happiness. As Nrtta Ganapti, the dancing Ganesha, he is the destroyer of obstacles in Tibet and Nepal. In Thailand he is called Phra Phikanet, a deity of fortune and success. In Indonesia he is associated with wisdom. He is also the Buddhist deity Vinayaka, popular in Tibet.

Fierce, 12-armed Ganesha.

He is worshiped widely in India (by both Buddhists and Hindus) and by Buddhists in China, Thailand — where Ganesh amulets are very popular — Tibet, Mongolia, Nepal (basically all of Japan, China, Central Asia, and southeast Asia) — and around the world. In India, he is in every temple, regardless of the main deity, and he is in nearly every home. In Chinese Buddhism, he is extremely popular. He is even a “fix” for homes with bad “feng shui.”

Aspects of Buddhist Ganesha

There are, as with all deities in Buddhism, many symbolic forms in Tantric practices. Each pose, arm, implement, and gesture triggers recognition as archetypes by our minds.

Ganesha, in Buddhism, can be elephant-faced, dancing, with matted locks of hair and many arms and implements. He can be red and fierce, as with Maha Rakta Ganapati (Great Red Lord of the Ganas). He can look very nearly like Hindu Ganesha. He can have three eyes — symbolic of wisdom and Enlightenment. He can carry a kapala filled with blood, symbolic of bliss and emptiness. In most forms, the “mouse” mount is carried over from Hinduism symbolism.

Some of his forms:

• Lord Ganesh, pale of complexion with a mouse mount (similar to Hindu form).
• Maha Rakta Ganapati: red and fierce tantric form with many arms, an emanation of Avalokiteshvara (related to the Chakrasamvara tantras)
• Nrtta Ganapati, the dancing god.
• He is one of the Three Great Red Deities (Mar Chen Kor Sum), which is part of the Thirteen Golden Dharmas of the Sakyas.
• He can be Vinayaka (which is both the name of an enlightened deity and a demon) —  and in this form he is sometimes seen being stepped on by Mahakala.
• Kangiten in Japan, a wealth and success god.
• Ragavajra: Three-faced, six hands (Atisha tradition)
• One-face- four hands (white, red or blue)
• Maharakta Red, one-face-twelve hands
• One face, two hands (white)
• Nyingma forms of Ganapati, such as Maha Ganesha or Vajra Ganesha

Maharakti Ganesha.

Maharakta Ganapati — emanation of Avalokiteshvara

Perhaps the most exotic of the Ganapati forms is Maharakta, instantly recognizable by his red form, surrounded by red tantric flames on a red lotus. This form is related to the Chakrasamvara tantras. The description from Ngorchen Konchog Lhundrub (1497-1557):

 

“…beside a lapis lazuli rock mountain is a red lotus with eight petals, in the middle a blue rat expelling various jewels, [above] Shri Ganapati with a body red in colour, having an elephant face with sharp white tusks and possessing three eyes, black hair tied in a topknot with a wishing-gem and a red silk ribbon [all] in a bundle on the crown of the head. With twelve hands, the six right hold an axe, arrow, hook, vajra, sword and spear. The six left [hold] a pestle, bow, katvanga, skullcup filled with blood, skullcup filled with human flesh and a shield together with a spear and banner. The peaceful right and left hands are signified by the vajra and skullcup filled with blood held to the heart. The remaining hands are displayed in a threatening manner. Wearing various silks as a lower garment and adorned with a variety of jewel ornaments, the left foot is extended in a dancing manner, standing in the middle of the bright rays of red flickering light.”

Maharakta blongs to the “Three Great Red Deities” (mar chen kor sum), along with red Kurukulla and Takkiraja.

One of many forms of Buddhist Ganesha.

Offerings to Ganesha

There isn’t much difference between offering recommendations for Buddhist Ganesh or Hindu Ganesh. Relatively, they may seem like distinct deities, but at the ultimately level they are One. Typically, in Buddhism, water bowls are always a perfect offering for any deity.

But, symbolically, Ganesh prefers “sweet treats” and “sweet smells” and “sweet flowers.” Why? Because Ganesh is just plain “sweet.” In formal retreat or practice, usually the “three white” offerings are made: yogurt, rock sugar, milk.

Ganesh loves flower garlands. (Because he’s sweet!). The best offering of all is his mantras. (Depending on the form you are honoring, the mantra may vary.)

Normally, the offerings are placed before a picture or statue of Ganesh, but in Tantric Buddhism, this can be just projected mentally through visualization (as always, with Tantric Buddhist deities.)

Pujas or sadhanas of Ganesh will differ in a significant ways between Buddhist and Hindu. The key to any Buddhist sadhana or ritual is:

• Taking refuge in Buddha, Dharma and Sangha, the Three Jewels

• Making the Bodhisattva vow (with each practice)

• Dedicating the merit of the practice to the cause for Enlightenment for the benefit of all beings.

Ārya Mahā Gaṇapati Hṛdaya

namo bhagavate āryamahāgaṇapatihṛdayāya |

namo ratnatrayāya ||

Thus I have heard. Upon a time, the Blessed One was staying at Rajagriha, on the Vulture Peak, together with a great assembly of monks: forty-five hundreds of monks and numerous great Bodhisattvas. On that occasion the Blessed One told the Venerable Ananda:

“Ananda, whoever, son or daughter of high birth, would keep [in mind], recite, obtain and propagate these “heart” [mantras] of Ganapati, his will be the accomplishments of all his tasks”

oṃ namo ‘stu te mahāgaṇapataye svāhā |
oṃ gaḥ gaḥ gaḥ gaḥ gaḥ gaḥ gaḥ gaḥ |
oṃ namo gaṇapataye svāhā |
oṃ gaṇādhipataye svāhā |
oṃ gaṇeśvarāya svāhā |
oṃ gaṇapatipūjitāya svāhā |
oṃ kaṭa kaṭa maṭa maṭa dara dara vidara vidara hana hana gṛhṇa gṛhṇa dhāva dhāva bhañja bhañja jambha jambha tambha tambha stambha stambha moha moha deha deha dadāpaya dadāpaya dhanasiddhi me prayaccha |

oṃ rudrāvatārāya svāhā |
oṃ adbhutavindukṣubhitacittamahāhāsam āgacchati |
mahābhayamahābalaparākramāya mahāhastidakṣiṇāya dadāpaya svāhā |
oṃ namo ‘stu te mahāgaṇapataye svāhā |
oṃ gaḥ gaḥ gaḥ gaḥ gaḥ gaḥ gaḥ gaḥ |
oṃ namo gaṇapataye svāhā |
oṃ gaṇeśvarāya svāhā |
oṃ gaṇādhipataye svāhā |
oṃ gaṇapatipūjitāya svāhā |
oṃ suru suru svāhā | oṃ turu turu svāhā | oṃ muru muru svāhā |

“These Ananda, are the “hearts” of Ganapati”

“Any son or daughter of high birth, whether monk or nun, lay brother or sister who undertakes any matter [such as] accomplishing the [rites to call a sacred being by means of] mantra, worshipping the Three Jewels, travelling to another country, going to the royal court or concealing [from view] should upon worshipping the Blessed Buddha, practice seven times the Arya Ganapati Hrdaya [spells]: for him all tasks will be accomplished; no doubt about this!. He should forever put an end to all strifes and quarrels , violence and envy, and become entirely calm. Day upon day abiding the rules and practicing a full seven times: it will come out into the fortune of this great one! Upon his coming to the royal court there will be great kindness (prasada). He will become “Keeper of hearing [1]” (Shruti-Dhara). There wil be no major illness to his body. Never will he assume the descent as a tara-praksina or the descent as a humble bee: nothing ellse will occur to him that the Mind of Awakening. In every birth he will be remembering [his previous] births.”

Thus spoke the Blessed One, and upon receiving [his teaching] these monks, these great Bodhisattvas and whole attendance, the world with the gods, the humans, the asuras, the garudas and the gandarvas rejoiced at the words of the Blessed One.

NOTE:

[1] From Ganesha article on Wikipedia.

Lama Atisha, the revered lama and Mahasiddha, came across an old man, dying of starvation in Bodghaya. Lama Atisha offered his own flesh, cut from his body, to save the old man. But the old man said, “How can I eat a monk’s flesh?” Lama Atisha felt helpless in the face of this suffering.

In Lama Atisha’s moment of despair, Chenrezig, the Compassionate One, appeared to Atisha and said, “I will manifest as Jambhala, the Buddha of wealth, to help suffering beings. I shall alleviate their poverty so they will not be distracted from practicing the good heart.”

This is just one version of the timeless story of Jambhala, a “wealth deity,” a profoundly simple story that illustrates why wealth is not necessarily the root of all evils.

Buddhism is non-materialistic, but…

Although we think of Buddhism as non-materialistic, “a lack of money is an obstacle” to practice, Jonathan Ciliberto wrote in a review of  “A Shower of Jewels: Deities of Wealth” in Buddhist Art News.

Poverty itself can make practice difficult. It is difficult enough to find birth in the precious human realm, our opportunity to practice the Dharma, without adding to suffering with the burden of poverty. One of the great perfections of practice is generosity—helping all sentient beings. Instead of thinking of wealth as selfish (or feeling guilt about its accumulation), we should instead consider the Buddhist concept that wealth can be a virtuous means to help others.

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

Wealth Practice Can be Virtuous

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

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

Wealth or auspiciousness practice is widespread

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

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

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

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

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

Why practice for wealth?

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

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

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

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

How does Renunciation and Wealth Aspiration Reconcile?

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

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

One of the attendees at the White Mahakala teaching by Zasep Rinpoche asked if there were any dangers to this wealth practice. Rinpoche answered, with his typical beaming smile,

“There is no danger if the motivation is pure.”

If you were facing a life-threatening scenario, would you dial 911 on your phone — the law-enforcers or well-trained first responders — or call your kindly relative? If disaster strikes, we inevitably first think of our wonderful first-responders. In almost any scenario, we are conditioned to look for help from those who are best trained and equipped to help us. Although advice can be helpful, you need action and activity when you are in trouble.

In Buddhism, especially Vajrayana, the “action heroes” and activities of compassion and wisdom are embodied in wrathful forms — the First Responders of Buddhism.

The First Responders in Vajrayana Buddhism

Similarly, in our  meditational practices, the first responders – at least in some forms of Mahayana Buddhism — are the wrathful deities. Since Buddhas have transcended our mental limitations, they can appear in any form whatsoever. The wrathful forms are our first responder team. Instead of uniforms, guns and rescue equipment, our Buddhist first responders are burly, ferocious, powerful, towering presences that intimidate our psychological demons.

Whether you view “demons” and obstacles as psychological constructs, or as supernatural beings, it is helpful to visualize the Enlightened and helping forces as “wrathful, monstrous, gigantic.” The psychology is obvious. If you are facing an emotional “vampire” you want a more wrathful “emanation” to burn away the negative force. To use a modern comic book metaphor, if you need a super hero, do you want Dr. Bruce Banner, or his monstrous alter-ego the Hulk?

When Buddha faced the assault of Mara and his legions of demons — again, you can think of these as psychological doubts and obstacles or as “beings” it makes little difference — even Buddha called “the earth as his witness”.  In some sutras, it is Tara who aided Buddha — as she does for modern practitioners today [For a feature on Tara’s rescues in modern times, see>>]. In another sutra story, the great Bodhisattva Vajrapani, was a subduing force, hovered over Buddha’s head with his threatening vajra. [For this sutra, see our feature on Vajrapani>>]

Waxwork statue of Incredible Hulk in Madame Tussauds Museum Amsterdam Netherlands. The Hulk is a “modern equivalent” of Tantric Wrathful Deities.

In Modern Times: Super Heroes?

If it’s helpful, the wrathful deities can be thought of as “monstrous” super heroes, like the Incredible Hulk, or the Fantastic Four (or Godzilla, before Hollywood got hold the story). Just as “Dr. Bruce Banner” is the peaceful scientist, he can become the Hulk in times of emotional stress — just as Amitabha can transform into Hayagriva, or Manjushri into Yamantaka, or Chenrezig into Mahakala. Tara, the beloved Mother of the Buddhas, has 21 forms, 108 forms, and more, many of them terrible and ferocious.

Since our mind provides the context, the key visual point is that “wrathful” means a form “more powerful than the adversary.” For example, in Buddhist Tantra tradition, the great Bodhisattva Manjushri took on his most ferocious form, as Yamantaka, to defeat death itself. The adversary here was not a mental obstacle, but “death” in the form of Yama. [Yamantaka literally means “Foe of Death” or “Destroyed of Death.” He has multiple arms filled with symbolic weapons and a wrathful face that gave ex-President Richard Nixon a double take. For this story, and more on Yamantaka, see>>]

Yamantaka is a wrathful and fearsome enlightened being. In Vajrayana, he is the highest yoga form of Manjushri, the Gentle Bodhisattva of Wisdom. He appears in this “monstrous form” — symbolic of overpowering force — to overcome the most terrible obstacle of all: death. The symbolism is one of “monster force” against “monster force. In tantric Buddhism, symbolism empowers a more vivid meditation through visualized symbols. For a feature on Yamantaka, see>>

“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. 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.

Hayagriva is the most heroic, active and wrathful form of the Buddha of Compassion Amitabha. He is also considered an emanation of the compassionate One Chenrezig – Avalokiteshvara. By visualizing the Buddha in a wrathful form, we feel psychologically charged up, and empowered. [For a video documentary on Hayagriva, see our Youtube Channel here>>]

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?

For Buddhists who practice Vajrayana, we know these wrathful deities are Enlightened Beings. Just like Dr. Bruce Banner can transform into  the Hulk, the Buddhas can appear in any form, including angry, ferocious, monstrous and powerful forms:

•  Manjushri, the Peaceful Bodhisattva Buddha transforms into angry Yamantaka, much more ferocious and powerful than the Hulk — who even can overpower death itself.
• Amitabha, the Buddha of Infinite Light, adored my millions of Buddhists, transforms into Hayagriva, the mighty Heruka with three faces, six arms.
• Chenrezig or Avalokiteshvara or Guanyin, the Compassionate Bodhisattva Buddha transforms into Black Mahakala, White Mahakala and many other forms.
• Sarasvati, the Wisdom aspect of Tara, becomes the most terrifying of all, the Great and Glorious Palden Lhamo. [For a feature on Palden Lhamo, see>>]

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?

Psychologist Preece clarifies wrathful practice with an amusing Western ‘Hell’s Angels’ example, comparing peaceful meditations (as the metaphorical 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 as 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.”

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 Amitabha and Avalokiteshvara, the compassionate Buddha. Here he is in Yab Yum with Vajrayogini (Vajra Varahi) representing the union of compassion with wisdom.

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. Yamantaka thangka by Kayla Komito Sacred Art. The Etsy site is here>>]

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]

In both psychology and Buddhist practice, we meditate to convert poisoness emotions such as anger. Here, in deity meditation, a wrathful deity is visualized. Through a guided visualization and precisely formulated practices, the student learns to embrace disruptive emotions constructively.

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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Science, and in particular the medical profession, has long accepted the positive benefits of many forms or meditation. Many studies across decades of research have proven meditation is simply good for the body—and your health.

A study from the National University of Singapore, attempts to differentiate the relative benefits of different types of meditation. In particular, the research team found that Vajrayana meditation, with Tantric and Deity visualizations, significantly improves cognitive performance.

Vajrayana Meditation Good Medicine for Cognitive Disorders?

This may not surprise Vajrayana practitioners, who know just how much of the brain must be activated to stabilize a complex visualization, but it may also be good news for people at risk for Alzheimer’s and other cognitive degenerative disorders.

The study was conducted by Professor Maria Kozhevnikov and Doctor Ido Amihai from the Department of Psychology, and just recently published in the journal PLOS ONE for July 2014. [1]

Vajrayana and Theravada Produce Different Benefits

Putting aside the obvious spiritual attainments associated with each path, there are significant differences in health benefits. Although most of the study focused on Theravada meditative practices—which are frequently practiced also by Mahayana and Vajrayana practitioners as foundation practices—the study found that Vajrayana meditation added extra layers of cognitive benefits.

The complex visualizations required in Vajrayana meditative methods, which can include holding detailed images for long periods of time, dramatically and immediately improve cognitive ability according to research from NUS.

Specifically, Samatha and Vipassana meditation (which are also part of Vajrayana foundation practice) were compared to Vajrayana meditations which included visualization and self-generation-as-Deity and Rigpa. All participants in the study were monitored for both electrocardiographic and electroencephalographic responses. The breakthrough study found that Vajrayana meditation showed activation of the sympathetic system.

The results were not marginal. The tasking tests given to participants revealed sharply enhanced cognitive performance immediately after Vajrayana meditation. The margin of increase was steep and consistent. After meditation, any tasks involving the brain by Vajrayana meditators, showed marked enhancement.

Complex visualizations such as the “Guru Tree” and fields of merit involve seeing hundreds of Buddhas and Bodhisattvas and Gurus in detail. The meditator must stabilize the rich image. The challenging practice is proven to improve cognitive abilities almost immediately, but the methods are challenging to learn—and require both a teacher and practice.

By contrast, Theravada style meditation produced improved parasympathetic activity, and a decrease in activation of the sympathetic system. Vajrayana meditation tracked almost the complete opposite. This makes Samatha and Vipassana meditation ideal for spiritual contemplation, and stress relief.

The Middle Way: Both?

Vajrayana students have long been taught to anchor their practices in Samatha and Vipassana meditation, then, as they advance in their practice to undertake Deity visualizations. Due to the complexity of the practice, a teacher is necessary. However, a student of Vajrayana, practicing both styles of meditation, should see benefits spiritually, mentally and physically. Foundation meditation will anchor practice—and relieve stress—bringing important health benefits. Deity practices will advance spiritual attainments—and protect the mind.

Vajrayana visualization involves holding rich and detailed images of Deities such as White Tara.

Interestingly, another term for one branch of Vajrayana is Mantrayana, due to its emphasis on Mantra with visualization. Mantra, literally translated, means “protection of the mind.” Although Buddhists have understood this for 2500 years, science now verifies the mind benefits of Deity practice.

Long Term Benefits?

The study conclusively concludes that even one session of Vajrayana deity visualization meditation brings immediate cognitive improvements. Professors Kozheznikov and Doctor Amihai are now examining the longer-term effects.

The test subjects were all practitioners from Nepal, with years of experience in Tibetan Vajrayana meditation. Since Deity visualization practice literally takes years of dedicated practice, it’s easy to assume the long term benefits, considering how well the subjects did in the tests. The researchers will, however, be looking at the effects of short-term exposure to the techniques, probably using naive test subjects who do not have the benefit of years of study.

The guidance of a qualified teacher is a must in Vajrayana meditation. Quoted in the article, is the Thirteenth Zasep Tulku, Archarya Zasep Tulku Rinpoche, an Internationally Respected Teacher.

Quick Fix Vajrayana Meditation?

Even though Vajrayana is called the Lightning Path, the quick path to Enlightenment where you can potentially achieve Buddhahood in one lifetime, it’s doubtful the research will find a “quick fix” Vajrayana meditation for novices that immediately benefits people cognitively. In Vajrayana, the integrity of lineage (the passing of the practice, method and teachings through unbroken lineage back to the source) ensures that any authorized teacher has the attainments needed to guide the meditator. The meditations require dedication and years of practice from the student under a teacher’s guidance. Although effects can be immediate, from as soon as the first meditation session, it requires long term commitment. Lifetime commitment, in fact. Or multiple lifetimes.

The purpose of Vajrayana meditation is not to enhance cognitive abilities—but it’s a very nice side effect. We practice these proven methods to make progress on our spiritual path and to gain Dharma realizations. As my teacher, Zasep Tulku Rinpoche wrote, “We all have Buddha nature naturally, and we are all destined to become a Buddha sometime in the future, but there is no Enlightenment without Dharma practice.” We practice for realizations, not to sharpen our minds. It’s just nice that we’ll have nice, sharp minds.

Although there’s no data on adapting methods from Vajrayana to psychology, and considering how long it takes to become a serious Vajrayana meditation practitioner, it’s doubtful this will ever provide a “quick” fix to, for example, degenerative brain disorders. On the other hand, cognitive benefits should be nearly immediate, even for beginners, who diligently engage the mind with Vajrayana deity visualizations.

Compassion and Vajrayana Meditation

An additional area of benefit, from separate studies, is treatment of anxiety or depression. “Buddhist traditions see wisdom and Compassion as interrelated—two wings of a bird,” writes Christer Germer and Ronald Siegel in an unlikely source—a psychotherapy-medical text. [3] In the book, various scholars, scientists and clinicians describe how Buddhist compassionate practices can “enhance the treatment of anxiety, depression, trauma, substance abuse, suicidal behavior, couple conflict and parenting stress.” (see our full story here>>)

In Wisdom and Compassion in Psychotherapy, an entire section on clinical applications is dedicated to visualizing compassionate Buddha images (normally Avalokitesvara). It is noted that the visualization should be of a compassionat figure “who embodies the qualities of unconditional acceptance, quiet strength and wisdom… beyond human fallibility.” The example they used was Avalokitesvara or Guanyin (the female Chinese form). [3, page 262]

Adding this clinical experience, to this new research on cognitive benefits show added benefits specifically from visualization practice of compassionate Buddha’s.

Teacher and Initiation Required?

To really benefit from Vajrayana, a qualified teacher is a must. To practice most—but not all—Deity visualization meditations Tantric empowerments are required. To practice Samatha and Vipassana meditation, no such initiations are required.

Samatha and Vipassana meditation can be stress-reducing, research indicates.

“Traditionally in Tibet, students completed the five foundation practices before taking higher Tantric initiation,” wrote Zasep Tulku Rinpoche, the spiritual head of Gaden for the West and Gaden Choling. One of the five foundation practices is Guru Yoga, which may have the same benefits as other Deity visualizations since this involves visualizations. Vajrasattva and Avalokiteshvara visualizations normally do not require empowerment. But for most advanced practices, initiations are required, for the education and protection of the meditator. As many Deity meditations are complex —and should be understood correctly—a teaching, empowerment, and guidance are important.

(NOTE: A full 3 part interview with Venerable Zasep Rinpoche can be found here>>)

“When you decide to take an initiation, you should find out what are the daily commitments and vows,” Zasep Tulku Rinpoche advises. These are long-term practices, and the commitments are important.

Benefits of Long Term Practice

The benefits of practicing properly under a qualified Vajrayana teacher are well established—and the long-lasting benefits are clear and sure. And, if an additional benefit is a sharp mind, and defense against cognitive disorders, this is fortunate. You could say, good karma.

[1] Medical Xpress

Many Tara practitioners wonder why there are so many Taras: 21 Taras, 108 Taras, 1008 Taras — and more. Peaceful Taras. Motherly Taras. Green, White, Black, Blue, Red, Yellow, Gold, Orange Taras. And Taras in all four of the levels of Yogas from Kriya through to Highest Yoga Tantra.

She manifests in so many ways because each of us are different. Each of us are a “world unto ourselves.” Each of us have different needs. Some of us need a Tara who is our friend. Others need a mother. Some need a ferocious mother, ready to defend us from all harm. Some of us need a “kick ass” protective Charlie’s Angel-like enforcer. And, some of us, need the guidance only available from the Highest Yoga Tantra aspects of deity practice. In the case of Tara, this is Cittamani Tara (pronounced Chittamani Tara.)

We create our own worlds and our own Taras

The reason, in part, was explained by the very wise Gelek Rimpoche:

“We are our own creator. On the other hand, we all carry our own world — absolutely. The way I try to picture that is like we come along with our world into this collective world and “plug in.” That way, we b3ecome part of the collective world and each other’s worlds. Then, at the end [i.e. death] I unplug and take my world somewhere else… So, truly speaking, we are our own masters, our own creators. There is no doubt about this. There is no question.

You are your own creator. You created yourself. Not as an individual being, but you created your existence, your functioning, your future, your everything. I did the same and likewise each and every one of us created our own world… everybody creates their own future.”

Different forms of Tara on a home altar. Top left 21 Taras in frame according to Surya Gupta tradition. Top right Cittamani Tara, her highest form. Central statue Green Tara. Bottom left White Tara.

He explained this in an extensive teaching retreat on Chittamani (Cittamani) Tara, to explain why Tara is visualized so many ways. She is One Tara — just as all the Buddhas are One — but at the same time she has different forms, suitable to our own, individual worlds — to help us in the worlds “we have created.”

Gelek Rimpoche goes on, later in the talk, to say,

“Each and every one of us creates our own mandala… By the time you become Cittamani Tara, you will have your own Cittamani Tara pure land. The formula of how you do that is repeatable. And that is what we are trying to do with our practice, creating our own pure being and environment.”

Tara is Accessible to All

Green Tara Buddha is almost certainly one of the most popular Yidams in Vajrayana Buddhism. In Tibetan Buddhism especially, Green Tara is accessible to all, Mother of all the Buddhas, and virtually a “universal” symbol of Active Compassionate Wisdom. Green Tara, who is also a Savior Goddess, is as accessible to the prisoner in jail as to the most benevolent of monks — she is Universal and open to all. With her right leg outstretched, ready to leap to our aid, she is among the most approachable of Buddhist deities.

But many people don’t realize she has a “Highest Yoga Tantra” aspect called Chittamani Tara (translates as “Mind Jewel Tara”) — a profound “two stages” practice.

Green Tara (left) is similar to Chittamani Tara (right). In fact they are the same being, but differ in visualization and practice (with Chittamani Tara being a Highest Yoga Tantra practice). Green Tara normally has one lotus (day lotus normally) in her left hand, blooming over her shoulder, while Chittamani Tara is distinguished by TWO uptala (blue night lotus) flowers, one over each shoulder. Often, online, the two are confused, and the two-flower Chittamani Tara is labeled as Green Tara. (Which, of course, is fine by Tara, since Tara is Tara.) Chittamani Tara Thangka was bought from wonderful thangka artist Marianna Rydvald at Dakini Unlimited and is framed on the author’s shrine wall>> 

There is a saying in Tibet, “All men are Chenrezig, and all women are Tara.” This isn’t a light turn of phrase. The Oneness of phenomenon is expressed in this phrase, together with many other profound concepts.

During Chittamani Retreat teachings Venerable Zasep Rinpoche explained the concept of Tara teaching universally to all levels of student:

“Tara is everywhere. Tara is in the pure lands. Tara is here also. Why is Tara in the pure lands? Tara is in the pure lands to teach to the Bodhisattvas, the highly realized beings… Then, Tara comes down to us, many aspects of Tara — 21 Taras and so on — and there are other aspects of Tara, like Vajrayogini, Palden Lhamo, and so on and so on. Tara comes to us as deities, as Dharma protectors — so Tara is here, now.” [1]

• For a full story on Green Tara, including her 21 Praises, see>>
• For stories of Tara the Rescuer>>
• Guided video meditation for Green Tara>>
• 21 Taras book excerpt from Tara in the Palm of Your Hand by H.E. Zasep Rinpoche>>
• Tara in the Palm of Your Hand book on Amazon>>

Tara for all levels of practice

She also appeals to all needs and levels of practice. No initiation is needed to chant her mantra — even the most casual of admirers can benefit from her practice:

Om Tare Tuttare Ture Soha

Yet Tara also has a Highest Yoga Tantra aspect known as Chittamani Tara (sometimes spelled Cittamani, but pronounced ‘ch’.) Visually, aside from two blue uptala (night lotus) flowers in full bloom, she appears to be Green Tara. (Green Tara typically has one fully open uptala in left hand (also called blue night lotus) flower  — and, in some visualizations, one which is “about to open”. Cittamani Tara has two fully open blue uptala flowers. (Sometimes, as in Khadiravani Tara — Tara of the Khadira Forest — she also has two uptala flowers.) She is described as:

“Chittamani Tara, the transcendental deity of emerald colour, with her right hand in the gesture of supreme generosity, and her left, at her heart, in the gesture of bestowing refuge in the three jewels. Each hand holds the stem of an utpala flower. She is beautifully adorned with silks and precious ornaments, seated in the centre of an aura of light with right leg extended and left drawn in. In her heart a green TAM radiates light.”

Photo of a Chittamani Tara thangka by Marianna Rydvald. On Chittamani Tara’s crown is Amitabha Buddha, her “spiritual father” — she is part of the Compassion Lotus family of Amitabha. She is also green, associating her with Buddha Amoghisiddi, and “action.” Chittamani Tara is distinguished by two night lotus (Uptala) flowers over her shoulders. She still has her right leg outstretched, as with Green Tara, ready to leap to the aid of her followers. Chittamani Tara Thangka was bought from wonderful thangka artist Marianna Rydvald at Dakini Unlimited and is framed on the author’s shrine wall>> 

All Taras are one — even though some of the 21 Taras have multiple arms, attributes, gestures, and colours. Gelek Rimpoche, in his “Cittamani Tara Extensive Commentary” said:

The late Gelek Rinpoche of Jewel Heart often laughs during teachings.

“I want you to remember the two legs of the Vajrayana, the relative and the absolute. Whether white, green, yellow, red, dark blue or multicolored, all Taras are Tara, yet each different manifestation does have some particular responsibilities, some special thing. In absolute reality, however, they are all one Tara: the activities of the enlightened beings… In that way Tara is said to be the total activity of the enlightened beings. Their activities have become a being, and that being pops up as the physical form of Tara. In the same way Avalokitesvara is the compassion of all enlightened beings and Manjushri is their wisdom. ” [2]

Chittamani Tara, distinguished by her two blue uptala flowers.

Tara’s forms are endless. Where there is a need, there is her emanation. Gelek Rinpoche continues:

“To make a long story short, by about this time Tara manifested so many manifestations everywhere, particularly the Twenty-One Taras and the One hundred thousand Taras. The Twenty-One Tara manifestation is very meaningful. When Tara came out of Avalokitesvara’s heart as a helper, a handy-person to all the Buddhas, this handy-person then created another handy-person, who again created another handyperson. All these big manifestations came about at that moment, particularly the White Tara for longevity. Also Rigjema, used for power. Then there is Yangchenma, who is Saraswati in Sanskrit. She is special for literature and language. All these are manifestations of Tara. Even the wrathful protector, Palden Lhamo, is a manifestation of Tara. In that case she is not a yidam but a protector. Palden Lhamo also manifested at that time.”

Chittamani Tara Highest Tantra emanation

The well-known Lama H.H. Zong Rinpoche taught and transmitted Chittamani Tara. His Holiness was Venerable Zasep Rinpoche’s guru.

Chittamani Tara is a Highest Yoga Tantra practice (maha anu yoga) of Tara. This does not mean She is a “higher deity” — the Boss Tara. She is still Tara. Tara is always Tara. The Enlightened Mind has no limitations in terms of form. Here, with Chittamani Tara, the form is similar to regular Green Tara — the main difference is only in the practice, and the twin blue uptala flowers visualized (instead of the single with Green Tara). There are 21 Taras, and 108 Taras for a reason — there are that many ways to practice, and more. There are even other Higher Tantric forms of Tara, including Vajrayogini.

Yet, Chittamani Tara is the “Highest Yoga” Tara from the point of view of Tantric practice as Green Tara. (Not to be confused with Cintamani Tara “Wish-fulfilling” golden Tara.)

Gelek Rimpoche quotes the root text: ” In the root text Tara herself says,

‘According to your wish I will explain how to practice the Tara tantra in the system of maha anu yoga tantra’. Although normally Tara belongs to kriya tantra, this tantra is made into maha anu yoga by Tara herself. And of course, in this particular case, there are many continuing activities through teachings, initiations, and oral transmissions.” [2] Here, Tara was speaking to the great Gelugpa Yogi Takpuwa Dorje Chang.

Cittamani Tara was revealed by Tara herself, to the great Takpu dorje Chang. Gelek Rimpoche said,

I would like to emphasize that Tara herself gave this teaching in the form of Maha Anu Yoga Tantra with the two stages and all kinds of other activities — like a mother teaching her own son. The raw words of Tara with her worm breath — that is what Cittamani is.

Maha Anu Yoga Tantra

Chakrasamvara Heruka and Vajrayogini are also Highest Yoga Tantra practices. Vajrayogini is an emanation of Tara.

All schools of Tantric Buddhism have forms of higher yogic practices. In the newer schools (such as Gelug) the highest tantras are Annuttaratantra (or Maha Anu Yoga) — which is associated also with Mahamudra. Highest Yoga Deity Practices in Gelugpa include:

• Guhyasamaja
• Yamantaka
• Hevajra Tantra
• Chakrasamvara Tantra (Wheel of Great Bliss)
• Vajrayogini (part of the Chakrasamvara Tantra)
• Kalachakra Tantra (Wheel of Time)
• Chittamani Tara

What is Highest Yoga Tantra? Maha Anu Yoga includes both development and completion practices, and are a “full path” to enlightenment, meant for senior practitioners — and only given by permission and empowerment. Translated Annuttarayoga means “Unexcelled Union Continuity.” These practices include subtle body yogas, with a much more involved practice aiming at complete personal transformation and realizations. They also carry a heavier commitment. It is assumed that anyone taking on Highest Yoga Tantric practices is very experienced and focused on serious progress on the path to realizations.

Source of the Chittamani teaching

Pabongkha Rinpoche’s famous and authoritative commentary on Chittamani Tara is the main text referred by teachers. To read requires Empowerment from a teacher of lineage. It is available, translated by David Gonzalez, from Dechen Ling Press>>

Tara Herself gave the practice of Chittamani Tara to Mahasiddha Takpuwa Dorje Chang. The practice is the best known of the rarely taught “13 initiations from the Clear Vision of Gelugpa Yogi Takpuwa Dorje Chang” in the 19th century. Is this the same Tara we know and love? Yes, she’s still Green Tara, albeit a Tara who gifted us with a complete Highest Yoga Tantra practice cycle.

Chittamani Tara is a main practice of many of history’s great Gelug teachers, including Pabongkha Rinpoche (who wrote the most authoritative and widely-respected commentary: see inset photo), H.H. Trijang Rinpoche (tutor of the current Dalai Lama), and H.H. Zong Rinpoche. Today, relatively few Lamas transmit the precious empowerments and teachings.

For serious practitioners, who adore Green Tara, Chittamani Tara is a much sought-after teaching and practice — although the practice commitment is at a higher level in terms of time and sincerity. As a Highest Yoga Tantra practice, it includes all stages of practice: Development and Completion. It includes a unique and profound “body mandala.”

It is not acceptable to practice Chittamani Tara practice, despite her otherwise famous accessibility to all, without permission, teaching and empowerment of a qualified Guru of lineage. This is because the practices should not be attempted by those who have not received teachings.

For those not yet ready for Higher Yogic practices, Green Tara is ready in many other forms — especially 21 Taras. Chanting the 21 Praise of Tara daily is for everyone — and helps bring Her energy and blessings into your life.

• For a full story on Green Tara, including her 21 Praises, see>>
• For stories of Tara the Rescuer>>
• Guided video meditation for Green Tara>>

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>>

NOTES

[1] Cittamani Tara 2011, Nelson Gaden for the West retreat with H.E. Zasep Tulku Rinpoche

[2] Cittamani Tara Extensive Commentary, Gelek Rimpoche of Jewel Heart

“You come from your tree…
You, the Great Black One, the Great Crow.
Glorious Six-Armed One, homage and praise to you!
Sternly protect the doctrine of the Buddha!” [1]

Crows and the Men in Black are recurring themes in many Tibetan Buddhist stories. Both, are considered to be emanations of the Great Black, of Black Mahakala.

“Mahākāla is the most commonly invoked of all Dharma protectors, and is important to all schools of Tibetan Buddhism. In Tibetan he is often known simply as ‘the Lord’,” writes Vessantara. [5]

 

A stunning 17th century thangka of Black Mahakala in the Gelug tradition from the Rubin Museum.

Mahakala, crows and the Dalai Lama

Black six-armed Mahakala is a manifestation of Chenrezig, the Buddha of Compassion, and among the most important of deities in Vajrayana Buddhism. The Dalai Lama is also an emanation of Avalokiteshvara (Chenrezig). In an interview, the Dalai Lama told the story of the two crows in his own life (on his official website):

His Holiness the Dalai Lama.

“Another thing I didn’t mention in my autobiography is that after my birth, a pair of crows came to roost on the roof of our house. They would arrive each morning, stay for while and then leave. This is of particular interest as similar incidents occurred at the birth of the First, Seventh, Eighth and Twelfth Dalai Lamas. After their births, a pair of crows came and remained. In my own case, in the beginning, nobody paid attention to this. Recently, however, perhaps three years ago, I was talking with my mother, and she recalled it. She had noticed them come in the morning; depart after a time, and then the next morning, come again.

“Now, the evening after the birth of the First Dalai Lama, bandits broke into the family’s house. The parents ran away and left the child. The next day when they returned and wondered what had happened to their son, they found the baby in a corner of the house. A crow stood before him, protecting him.

“Later on, when the First Dalai Lama grew up and developed in his spiritual practice, he made direct contact during meditation with the protective deity, Mahakala.

At this time, Mahakala said to him, Somebody like you who is upholding the Buddhist teaching needs a protector like me. Right on the day of your birth, I helped you.

“So we can see, there is definitely a connection between Mahakala, the crows, and the Dalai Lamas.” [4]

Dhe-Tsang Monastery: crows and men in black

In the beautiful story of the founding of Dhe-Tsang monastery, the great protector Black Mahakala personally guided Je Tsongkhapa’s great disciple Ngawang Drakpa — appearing as a black crow.

The monastery, built in the year 1414, owed its existence to the coming of a great black crow. Later, another crow carried a powerful sadhana from Lama Tsongkhapa to his disciple to help subdue the demons and black magic troubling the area. Then, came the “Men in Black” who mysteriously appeared, and who later transformed into three statues — one of Six-Armed Mahakala, one of Four-Armed Mahakala, and one of White Mahakala.

Mahakala, the Lord, the Great Black.

We can see these stories as symbolic, literal or magical, but they immediately give us a sense of power and importance of Mahakala. Whether as a potent psychological archetype or as an Enlightened Deity active in the world, Mahakala — the fierce aspect of Chenrezig or Avalokiteshvara, Buddha of Compassion — the symbolism of the history is profound. Whether Mahakala’s activity is all in “your head”, or actually active in the relative world (Desire Realm), there can be no doubt (to a Vajrayana Buddhist) that Black Mahakala’s power is irresistible. Even today, in some monasteries, the monks put aside a portion of food for “the black man” Mahakala. In Mahakala Tangkhas, you often see the black man in the foreground.

There can be no doubt that all of these manifestations in the stories — the crows and the three men in black (or three black men, depending on the translation) — are none other than emanations of The Great Black One, Mahakala.

First, comes the Crow

In the wondrous tale of Dhe Tsang Monastery, Mahakala manifests as both crows and the three men in black (or black men, depending on the translation). From a wonderful article by Nitin Kumar [3]:

“The Dhe-Tsang monastery, built in 1414 by a close disciple of Je Tsongkhapa is situated in the Gyalrong district of eastern Tibet. When its founder, Ngawang Drakpa, came to the region intending to build a monastery there, he realized that the place was special but couldn’t decide on the best location to build the Hermitage.

At that very moment, a huge crow swooped down on him, picked off his scarf, and flew away with it. The monk hastened to follow the crow. Eventually, the garment was found hanging from the branches of a Juniper tree. Here it is relevant to observe that the crow is visualized in Tibetan Buddhism as an incarnation of Mahakala, whose name literally means the ‘Great Black One.’

Taking this occurrence to be an auspicious omen, Ngawang decided to build the monastery around the tree, which would itself serve as a natural pillar of the prayer hall.”

This was only the beginning of this tale of wonders. Later, when demons and black magic caused the monastery construction to collapse — whatever was built each day, would crumble that night — Ngawang Drakpa again relied on the great Lama Tsongkhapa’s advice — and the crow emanation of Black Mahakala.

As he was considering what to do, the crow appeared again. “Much relieved by its presence, the venerable monk wrote a letter to his guru Tsongkhapa in Lhasa, asking for help. The master in response to his pupil’s plea then composed a practice brimming with spiritual potency and gave it the name: ‘The Solitary Hero Vajra Bhairava Sadhana.’ He gave it to the crow to deliver it to Ngawang Drakpa. When the latter received the manual, he performed the practice immediately…” All negative influences were subdued. [3]

Then, the Men in Black (or the Black Men)

From then on, construction went smoothly. Venerable Ngawang Drakpa sought out the best possible sculptors to create the statues for the monastery, and especially the great protector Mahakala. Again, quoting the feature by Nitin Kumar:

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

“When the major part of construction was completed, the lama began to look for master sculptors who could create spiritually charged images for the retreat. One day, three black men came to the monastery and stayed there for some time. They later revealed that they were sculptors from India. Delighted on hearing this, Ngawang Drakpa eagerly sought their services in building the required deity statues. Of the three men from India, only one agreed to stay on and help. As per his promise, the sculptor created all the statues requested except that of Mahakala, which alas, was only half-finished when the day of inauguration arrived.

The celebrations for the occasion consisted of various ritual dance performances. At the end of the program, the Indian sculptor declared that he too wished to perform a dance for the contemplation of the audience and proceeded to enthrall them with an exceptionally energetic performance wearing a swirling costume and a large wrathful mask, leaving the viewers in raptures. Towards the conclusion of the dance, his physical form suddenly started to shrink until finally only the giant mask remained on the ground and there was no trace of the body of the dancer. Taken aback by the bizarre turn of events, the monks rushed to the chamber where the half-finished statue of Mahakala lay. To their utter surprise, the statue was complete. The sculptor had merged with his creation, granting it an unparalleled spiritual potency.

The story does not end here, however. Later they were informed that the two companions of the Indian sculptor, who had declined to stay on, had each made a Mahakala statue at two different monasteries and had likewise mysteriously disappeared into their respective creations. It was not long before the perceptive adepts realized that these sculptors were none other than the great god Mahakala in his various manifestations, incarnating himself as the savior and protector of monasteries. Thus at Ngawang’s hermitage he was the Six-Armed Mahakala and had created a sculpture of himself with half-a-dozen hands. In a similar manner the other two had created icons of the Four-Armed and the White Mahakala respectively. Collectively, they were named the three Mahakala brothers and became vastly popular all over Tibet.”

Crow in different traditions

In Tibet — and most cultural traditions not influenced by the story of Noah (where the crow failed his mission — the crow is considered highly auspicious. In Tibet crow is associated with Mahakala; in Europe with Odin; in North American native spirituality, Raven is an important entity and Crow is sometimes the totem of the Great Spirit; in Hinduism, crow is associated with Shiva.

The crow is associated with Black Mahakala in Tibetan Buddhism.

The crow and the Dalai Lamas

The crow also features in both the stories of the first — and the current — Dalai Lamas.

“When the home of the baby who was to become known as the First Dalai Lama Chokey Geundun (or, Kundun which means “the presence”) was set upon by raiders, the family had to flee leaving behind the little child. When they returned the following morning, they found the baby guarded by a pair of crows. To this day, crows figure among the symbols of his rank.

In Kundun (Martin Scorsese, 1997) the film made of the first 25 years of the current (14th) Dalai Lama’s life based upon a series of interviews conducted by Martha Mathison, Reting the Regent tells how on the morning following the birth, the mother noticed a pair of crows outside.” — Raven and Crow Khandro.net

Why Mahakala appears as a wrathful deity

Ven. Khenpo Karthar Rinpoche explains:

“It is not because there is something ferocious about Mahakala or that he is aggressive. Mahakala is none other than the inseparability of compassion and loving-kindness. In the view of ultimate wisdom, there is no separation between the Awakened Mind of Buddha and that of Mahakala. Mahakala is a manifestation of the awakened mind.

Appearing in very majestic form, splendid yet frightening, Mahakala stands in the midst of a mountain of flames to symbolize that no enemy can stand this appearance aspect; the sharp chopper, which he holds aloft in one hand, symbolizes the cutting through of negative patterns, aggression, hatred, ignorance–any of the five poisons. No neurosis or negativity can tolerate this very majestic form; the frightening form symbolizes Mahakala as totally devoid of fear or hesitation in his spontaneous yet consistent work toward the benefit and liberation of all beings.

Mahakala is seen standing on the corpse of two human bodies, thus symbolizing the death of negativities and the complete uprooting of negative patterns to such a point that, like a dead body, they will not come to life. It is very important that we know these symbols of Mahakala because many times we have mistaken notions that he may be a clinging spirit or harmful, evil being, perhaps even the Lord of Death ready to devour and attack. One would find great difficulty in relating to the various symbols without understanding that our awakened compassion is the essential quality of the being of Mahakala. Mahakala has never been known to harm one being, even in the slightest manner, because he is constantly benefiting beings through the continuous play of the enlightened mind.” [2]

Vessantara’s story of Chenrezig’s transformation

Some of the many faces of compassion. From top left to right then bottom left to right: Hayagriva Vajrayogini (Vajra Varahi); 4-armed Chenrezig; Guanyin; Red Chenrezig Yabyum; White Mahakala; Black Mahakala; 1000-armed Chenrezig.

In his wonderful book “A Guide to the Deities of Tantra” author and teacher Vessantara gives a lovely prose visualization to help explain the transformation of peaceful to wrathful [5]:

“Avalokiteśvara, the Lord of Compassion, gazes out across the world, his white radiance soothing the sufferings of living beings. With one pair of hands he clasps to his heart the wish-fulfilling gem of his vow to eradicate the world’s pain. In his upper left hand he holds the lotus of spiritual receptivity, the desire to leave the mud of saṃsāra and reach up towards the sun of true happiness.

Above his head we sense the oceanic love of Amitābha, his spiritual father. In Avalokiteśvara’s heart the mantra oṃ maṇi padme hūṃ rotates ceaselessly, pouring its light into the six realms of suffering. In his upper right hand we see his crystal mālā turning. With each bead another being’s sufferings are extinguished. We watch the dancing reflections in the crystal beads, follow their steady rhythm as aeons pass.

Still the beads flow through the milk-white fingers. The pace is steady, smooth, ceaseless. And yet … there is still so much agony, pain, and frustration mirrored in those patient eyes. Hearts which hear the call of the mantra and long to respond are chained by dark forces, restrained by fear, bewildered by confusion, so that they do not know whence the sound comes or how to follow it.

The sapphire eyes cloud with a gathering storm of spiritual impatience. They steal a glance at the steady, but too slow, circling of the crystal beads to their right. They look once more, hard, at the plague forces of ignorance, the jailers of hatred, the ransomers of craving who hold so many beings in their clutches.

The crystal beads begin to change shape. They lose their sparkling reflections for a sun-bleached white. They become a death’s head garland, a rosary of skulls. The delicate white hand grows darker, its light changing from white to deep blue, like an eclipse of the sun.

The powerful hand’s first and last fingers stab the air in a menacing gesture. Around it roars a corona of flames. With a world-shaking cry the figure, now blue-black, starts to its feet. The wish-fulfilling jewel transforms into a vajra-chopper and a skull cup dripping with red nectar. The soft lotus transforms into a trident with a death’s head.

From the huge, overpowering blue-black body another arm thrusts out, rattling a skull drum. To the left a further first uncoils a noose. The giant figure pounds forward, wild hair streaming upward, tied round with snakes. The massive body, nearly naked, girt only with 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…”

[Read on in Vessantara’s amazing book: A Guide to the Deities of the Tantra.]

Symbolism of popular Six-Armed Black Mahakala

Six-armed Black Mahkala.

Black six-armed Mahakala is a manifestation of Chenrezig, the Buddha of Compassion. Although he appears wrathful, this is a symbolic appearance that conveys his power to overcome negativities, obstacles and provide conducive conditions for practice. In brief, the complex attributes of six-armed Mahakala are symbolic of:

• Midnight blue or black symbolizes changeless Dharmakaya (all colours absorb into black.)
• Three eyes convey that he sees the past, present and future.
• The five-skull crown: transformation of the five poisons of anger, desire, ignorance, jealousy and pride — into the five wisdoms.
• Six arms represent the attainment of the six perfections: generosity, patience, morality, diligence, meditation, and wisdom.
• Rosary of skulls symbolize continuous activity on behalf of all sentient beings.
• Damaru hand drum represents the sound of emptiness
• The skullcup filled with blood symbolizes either/ both the subjugation of the maras (evil), or the transformation to the pristine nectar of wisdom.
• The kartika or curved ritual knife stands for “cutting attachments” and clinging to “ego.”
• The trident staff shows his power over the three kayas.
• The lasso binds those who break their vows.
• He stands on an elephant-headed deity, symbolizing the overcoming of obstacles (elephants represent pride) and also overcoming obtacles subconscious thoughts
• He stands on a sun disc, symbolizing illumination from ignorance.
• The lotus throne represents purity and the Lotus Family (Chenrezig and Amitabha are Lotus Family.)
• The tiger skin represents the purification of desire.
• The elephant skin stands for purification of pride.
• Snakes represent the purification of anger.

Praise to Black Mahakala

(Normally for a Tea Offering)

Black Mahakala

HUM!

NYUR-DZÄ CHÄN-RÄ-ZIk-LA CH’AK TS’ÄL-LO
ZHAP-DUP-D’ANG-CHÄ VINAYAKA NÄN
NAK-PO CH’EN-PO TAK-G’I SHAM-T’AP CHÄN
CH’AK-Dr’UK DrÜL-GY’I GYÄN-GY’I NAM-PAR GYÄN

Quick-acting Avalokita, homage to you!
Wearing anklets, you trample Ganesa.
Mahakala, you wear a tiger-skin loincloth
Fully adorned with snake-ornaments on your six arms.

2. YÄ-PA Dr’I-G’UK B’AR-WA Tr’ENG-WA DZIN
T’A-MA DAMARU-NI Dr’AK-TU Tr’ÖL
YÖN-PA T’Ö-PA D’ANG-NI DUNG TSE-SUM
D’E-ZHIN ZHAk-PA ZUNG-NÄ CH’ING-WAR J’E

The (first) right holds a triku (chopping-knife), the middle a mala,
The last plays violently a damaru;
The left hold a skull-cup, and a three-pronged lance,
And likewise a noose, which serves for tying up.

3. Dr’AK-PÖi ZHÄL-NI CH’E-WA NAM-PAR TSIk
CHÄN-SUM Dr’AK-PO U’TrA GY’EN-D’U BAR
TrÄL-WAR SINDHURA-YI LEk-PAR J’Uk
CHI-WOR MI-KYÖ GYÄL-PÖi GYÄ-TAP TÄN

Your wrathful mouth completely bares its fangs
Your three eyes are fierce. The hair of your head blazes upward.
Your forehead is properly anointed with red lead.
On your crown, Aksobhya’s royal presence is fixed.

4. Tr’AK-DZAK MI-GO NGA-CHÜi DO-SHÄL CHÄN
RIN-CH’EN T’Ö-KAM NGA-YI U-LA GYÄN
SHING-LÄ J’ÖN-NÄ TOR-MA LEN-DZÄ-PÄi
PÄL-DÄN CH’AK-Dr’UK-PA-LA CH’AK-TS’ÄL TÖ

You wear a great necklace of fifty men ‘s heads, dripping blood.
On your crown, you’re adorned with five dry, jeweled skulls.
You come from your tree and accept our torma offering,
Glorious Six-Armed – homage and praise to you!

5. SANG-GYÄ TÄN-PA NYÄN-PO SUNG-WA-D’ANG
KÖN-CH’OK U-P’ANG NYÄN-PO TÖ-PA-D’ANG
DAK-CHAK PÖN-LOP K’OR-D’ANG CHÄ-NAM-KYI
KYEN-NGÄN B’AR-CH’Ä T’AM-CHÄ ZHI-WA-D’ANG
CHI-DÖ NGÖ-Dr’UP NYUR-D’U TSÄL-D’U SÖL!

Sternly protect the Doctrine of the Buddha!
Sternly praise the height of power of the Jewels!
For us – teachers, disciples and entourage –
Please quell all bad conditions and obstructions,
And grant us quickly whatever siddhis we wish!

NOTES
[1] One verse from the “Tea offering praise” to Black Mahakala.
[2] From a teaching given by the Ven. Khenpo Karthar Rinpoche on February 2, 1981 at Karma Triyana Dharmachakra; translated by Ngodrup Burkhar and edited by Agnes M. Ruch.
[3] “The Many Forms of Mahakala Protector of Buddhist Monesteries” Exotic India by Nitin Kumar
[4] Questions and Answers with the Dalai Lama.

[5] Vessantara. A Guide to the Deities of the Tantra (Meeting the Buddhas) . Windhorse Publications. Kindle Edition.