Avalokiteshvara, or Guanyin, is often referred to as the “most widely beloved Buddhist Divinity.” Why? Because of the Bodhisattva’s unconditional, all-embracing compassion and love. Avalokiteshvara’s merciful activity will never cease until all beings are rescued from Samsara’s suffering.

• March 29 2024  Guan Yin’s Birthday! (19th day of the 2nd lunar month)
• Guan Yin’s Enlightenment Day is July 25, 2024 (on lunar calendar 19th day of the 6th Lunar Month, Lunar June).
• November 19 2024 will be Guan Yin’s Renunciation Day (19th day of the 9th lunar month)

One practice that is universal on these three special days — with merit multiplied 100 million times — is recitation of Avalokiteshvara’s Universal Gate Sutra. Recite along, here in English, the Universal Gate Sutra, a short recitation with “skies of merit”:

Guanshiyin Bodhisattva’s popularity and forms eclipse any dualistic attempts to define Her/Him. Venerable Master Hsuan Hua explains why it is so difficult to define the embodiment of compassion:

“In Buddhism, he appears as a Bodhisattva; in other religions he often appears clad in white robes. In Christianity, he is the Holy Mother; he appears as the Holy Mother to teach and transform a certain category of beings … He fills empty space and pervades the Dharma Realm; he is in every place and yet not in any place. He appears according to what kind of body is needed to save each particular category of beings… Guanshiyin Bodhisattva is not necessarily male or female… These are the endless miraculous functions and inconceivable states of Guanshiyin Bodhisattva.”[5]

Her most famous Dharani is the Great Compassion Heart Mantra which celebrates her 1000-armed, 11-faced form known as Great Compassion Guanyin or Avalokiteśvara-ekadaśamukha. Celebrate her special Enlightenment day by chanting along with her Great Compassion Heart Mantra for “skies of merit”:

• Feature continues below.
• For many other features on Avalokiteshvara Guan Yin see our special section>>

Bodhisattva of Hope and Compassion

Avalokiteshvara / Guanyin’s unrivaled compassionate activity in our suffering world makes her a beacon of hope in troubled times.  To demonstrate her all-inclusive compassionate nature, she appears on stage as female or male (hence the Her/His above), and countless forms: Holy Savior, compassionate Bodhisattva, active Protector, a 1000-armed miracle — and even ferocious or wrathful.

The most powerful and potent practice is Her Namo praise: Namo Guanshiyin Pusa, which means Homage to Avalokiteshvara Bodhisattva:

Perhaps the most famous manifestation is 1000-armed Guanyin — the many arms symbolic of her loving, compassionate, saving activity:

No representation of Enlightenment is more loving or compassionate. No Bodhisattva is more active. The great Mahayana Vehicle — that rescue vehicle that hopes to rescue all suffering beings (not just a few) — is exemplified in Avalokiteshvara Guanyin. The two most important concepts in Mahayana Buddhism are Compassion and Wisdom — and Guanyin embraces both.

IMPORTANT RECITATION ON AVALOKITESHVARA’s SPECIAL DAYS: Heart Sutra Recitation (below in Sanskrit and English):

OR IN ENGLISH:

Reciting the Mantra of Avalokiteshvara is a powerful and protective practice. The mantra is Om Mani Padme Hum. The six syllables send out compassion to beings in the six realms, and also protect the reciter from danger and obstacles:

All-embracing love

Robert Thurman explains why Avalokiteshvara is so popular around the world: “…in a sense, Avalokiteshvara is even more than a buddha. After attaining buddhahood, he voluntarily returned to the way of a bodhisattva in order to lead all beings to buddhahood.” [1]

Symbolically, Guanyin Avalokiteshvara appears as both male and female: male representing compassion and female representing wisdom. Her power is so all-embracing and loving, that she manifests in endless ways to help us.

Guanyin Avalokeshvara does not ask for devotion, nor require it, but her all-embracing Metta and Karuna (Love and Compassion) make her among the most loved face of Enlightenment. Whoever simply looks at her loving, gentle face — even a non-Buddhist — feels instant love, warmth, and peace. Simply that. Gaze upon the loving face of any of her peaceful representations. It’s a proven method for relaxation and stress-reduction. [See this feature Avalokiteshvara Compassion Practices Enhance Treatment of Anxiety and Depression: Science>>]

Even her epitaphs are soothing and inspiring:

• Goddess of Mercy (A title given Her by Christian Jesuit missionaries in China, who responded to her loving savior nature.)
• She Who Hears the Cries of the World (More or less a translation of Her name.)
• The Lord Who Looks in Every Direction
• Bodhisattva of Compassion

So perfect is Guanyin that she also arises in the Daoist pantheon and a key figure of worship. How, then, can we define the undefinable? Venerable Hsuan Hua, in a Dharma talk, explains:

” Guanshiyin Bodhisattva already became a Buddha a long time ago, by the name of Right Dharma Brightness. He simply appears as a Bodhisattva in order to teach and transform living beings… Guanshiyin Bodhisattva uses kindness, compassion, joy, and giving to save all living beings. He saves beings from the seven difficulties, responds to two kinds of seeking, has fourteen kinds of fearlessness, speaks Dharma in nineteen ways, and has thirty-two response bodies.”

Guanyin Appears in Countless Forms

In the Lotus Sutra, Avalokiteshvara is described as the Bodhisattva who can take any form, including all Gods, Buddhas, and Heavenly Beings, or even humans or animals. Of the thirty-three manifestations of Guanyin listed in the Lotus Sutra, seven are female. From the sutra:

“The Buddha said to Bodhisattva Inexhaustible Intent: “Good man, if there are living beings in the land who need someone in the body of a Buddha in order to be saved, Bodhisattva Perceiver of the World’s Sounds immediately manifests himself in a Buddha body and preaches the Law for them. If they need someone in a pratyekabuddha’s body in order to be saved, immediately he manifests a pratyekabuddha’s body and preaches the Law to them. If the need a voice-hearer to be saved, immediately he becomes a voice-hearer and preaches the Law for them. If they need King Brahma to be saved, immediately he becomes King Brahma and preaches the Law for them. If they need the lord Shakra to be saved, immediately he becomes the lord Shakra and preaches the Law for them. If they need the heavenly being Freedom to be saved, immediately he becomes the heavenly being Freedom and preaches the Law for them. If they need a great general of heaven to be saved, immediately he becomes a great general of heaven and preaches the Law for them. If they need Vaishravana to be saved, immediately he becomes Vaishravana and preaches the Law for them. If they need a petty king to be saved, immediately he becomes a petty king and preaches the law for them.

Where is Guanyin?

Venerable Master Hsuan Hua explains Guanyin is in every heart, in every home. More specifically, the Venerable teacher describes where we can find the loving Bodhisattva:

“Well, then, where does he come from? He fills empty space and pervades the Dharma Realm; he is in every place and yet not in any place. He appears according to what kind of body is needed to save each particular category of beings. He manifests in whatever physical form is appropriate to speak Dharma for beings; thus his identity is flexible. Guanshiyin Bodhisattva appears in the form of a Buddha to save those who are ready to become Buddhas. He appears as a Bodhisattva to save those who should become Bodhisattvas. He appears as a heavenly king to speak Dharma for beings in the heavens.”[5]

The Saviour Buddha

In the Lotus Sutra, the merits of Avalokiteshvara are described in great detail, every possible danger listed, and how the Bodhisattva can save us. It is summarized in verse:

Perceiver of the World’s Sounds, pure sage—
to those in suffering, in danger of death,
He can offer aid and support.
Endowed with all benefits,
He views living beings with compassionate eyes.
The sea of his accumulated blessings is immeasurable;
therefore you should bow your head to him!

How to Ask for Guanyin’s Help

Thich Nhat Hanh explains how to awaken the energy of Avaolokiteshvara:

“Calling the name of Avalokiteshvara is one of the ways to awaken the energy of compassion in your heart.”

In the Lotus Sutra, Shakyamuni Buddha describes how to invoke the aid of the Compassionate Bodhisattva:

‘Hail to the Bodhisattva Perceiver of the World’s Sounds!’ And because they call his name, they are at once able to gain deliverance.

It’s literally that simple.

Namo Guan Shi Yin Pu Sa Chanting

Practices for Guanyin

A Devotee of Guanyin will always say prayers — and ideally make offerings  (at least water) — morning and evening. On the 1st and 15th of the lunar month, the Sacred Days of Guanyin, it is auspicious to do additional mantras, prayers, and purifications.

Ideally set up a small altar at home with a photo, picture or nice statue. It is traditional to “invite” the Goddess into the statue.

Traditionally, you’d set up the statue, bow three times and ideally:

• Namo Guan Shi Yin Pu Sa (at least 3 times with bows)
• Take Refuge: “I take Refuge in the Buddha, the Dharma and the Sangha until I reach Enlightenment for the benefit of all sentient beings” — no practice is complete without taking Refuge first, and ending with Dedicating the Merit (see below.
• Light incense and place in front of statue.
• Present other offerings such as water bowls (at least 3 or 7), fruit, flowers and tea. (For symbolism, you could always use Tie Guan Yin tea, a famous type of tea, but Red Rose or any tea is fine.)
• Invite the presence of Guan Yin: ““I sincerely invite the Greatly Merciful and Greatly Compassionate Guan Yin Bodhisattva to perform miracles, and enter the sacred <statue or image> offered by me, <your full name>” [6]
• Peform at least 7 Great Compassion Mantra. You will find a chant-along video with Ani Choying below.
• Perform the Heart Sutra 7 times (it’s quite short.) You’ll find an AMAZING chant-along version with video with Dzongsar Khyentse Rinpoche and his sangha here>>
• Om Mani Padme Hum mantra as much as you can — at least 108 times. A version with Yoko Dharma in video is below.
• Prayers
• Dedicate the Merit for the benefit of all Sentient Beings: “I dedicate the merit of this practice for the cause for Enlightenment for the benefit of all sentient beings.”

Recite the Heart Sutra, the most famous teaching of the Great Bodhisattva, every day, and especially on Guanyin Days (below in Sanskrit — English a little further down in the feature.)

Thinking of Guanyin is Enough to Save Beings

In the Lotus Sutra, chapter 25, Buddha explains:

World-Honored One replete with wonderful features,
I now ask you once again
for what reason that Buddha’s son
is named Bodhisattva Perceiver of the World’s Sounds?
The honored One endowed with wonderful features
replied to Inexhaustible Intent in verse:
Listen to the actions of the Perceiver of Sounds,
how aptly he responds in various quarters.
His vast oath is deep as the ocean;
kalpas pass but it remains unfathomable.
He has attended many thousands and millions of Buddhas,
setting forth his great pure vow.
I will describe him in outline for you-
listen to his name, observe his body,
bear him in mind, not passing the time vainly,
for he can wipe out the pains of existence.
Suppose someone should conceive a wish to harm you,
should push you into a great pit of fire.
Think on the power of that Perceiver of Sounds
and the pit of fire will change into a pond!
If you should be cast adrift on the vast ocean,
menaced by dragons, fish and various demons,
think on the power of that Perceiver of Sounds
and the billows and waves cannot drown you!
Suppose you are on the peak of Mount Sumeru
and someone pushes you off.
Think on the power of that Perceiver of Sounds
and you will hang in midair like the sun!
Suppose you are pursued by evil men
who wish to throw you down from a diamond mountain.
Think on the power of that Perceiver of Sounds
and they cannot harm a hair of you!
Suppose you are surrounded by evil-hearted bandits,
each brandishing a knife to wound you.
Think on the power of that Perceiver of Sounds
and at once all will be swayed by compassion!
Suppose you encounter trouble with the king’s law,
face punishment, about to forfeit your life.
Think on the power of that Perceiver of Sounds
and the executioner’s sword will be broken to bits!
Suppose you are imprisoned in cangue and lock,
hands and feet bound by fetters and chains.
Think on the power of that Perceiver of Sounds
and they will fall off, leaving you free!
Suppose with curses and various poisonous herbs
someone should try to injure you.
Think on the power of that Perceiver of Sounds
and the injury will rebound upon the originator.
Suppose you encounter evil rakshasas,
poison dragons and various demons.
Think on the power of that Perceiver of Sounds
and then none of them will dare to harm you.
If evil beasts should encircle you,
their sharp fangs and claws inspiring terror,
think on the power of that Perceiver of sounds
and they will scamper away in boundless retreat.
If lizards, snakes, vipers, scorpions
threaten you with poison breath that sears like flame,
think on the power of that Perceiver of Sounds
and, hearing your voice, they will flee of themselves.
If clouds should bring thunder, and lightning strike,
if hail pelts or drenching rain comes down,
think on the power of that Perceiver of Sounds
and at that moment they will vanish away.
If living beings encounter weariness or peril,
immeasurable suffering pressing them down,
the power of the Perceiver of Sounds’ wonderful wisdom
can save them from the sufferings of the world.
He is endowed with transcendental powers
and widely practices the expedient means of wisdom.
Throughout the lands in the ten directions
there is no region where he does not manifest himself.
In many different kinds of evil circumstances,
in the realms of hell, hungry spirits or beasts,
the sufferings of birth, old age, sickness and death–
all these he bit by bit wipes out.
He of the true gaze, the pure gaze,
the gaze of great and encompassing wisdom,
the gaze of pity, the gaze of compassion–
constantly we implore him, constantly look up in reverence.
His pure light, free of blemish,
is a sun of wisdom dispelling all darknesses.
He can quell the wind and fire of misfortune
and everywhere bring light to the world.
The precepts from his compassionate body shake us
like thunder,
the wonder of his pitying mind is like a great cloud.
He sends down the sweet dew, the Dharma rain,
to quench the flames of earthly desires.
When law suits bring you before the officials,
when terrified in the midst of an army,
think on the power of that Perceiver of Sounds
and hatred in all its forms will be dispelled.
Wonderful sound, Perceiver of the World’s Sounds,
Brahma’s sound, the sea tide sound–
they surpass those sounds of the world;
therefore you should constantly think on them
from thought to thought never entertaining doubt!
Perceiver of the World’s Sounds, pure sage–
to those in suffering, in danger of death,
he can offer aid and support.
Endowed with all benefits,
he views living beings with compassionate eyes.
The sea of his accumulated blessings is immeasurable;
therefore you should bow your head to him!

The Heart Sutra: Most Popular Sutra

Guanyin Avalokteshvara is mentioned in more Mahayana sutras than any other Enlightened Being.

The Heart Sutra is the “single most commonly recited, copied and studied scripture in East Asian Buddhism”[1] —   Guanyin teaches the “Perfection of Wisdom”:

Form is Emptiness. Emptiness is Form

Emptiness, not to be confused with nothingness, is anchored in Buddha’s doctrine of Dependent Origination. The Heart Sutra is a profound teaching that frees us from fear and helps us understand the inter-connectedness of all beings.

Heart Sutra in English

Guanyin Avalokiteshvara is especially praised in The Lotus Sūtra (Sanskrit Saddharma Puṇḍarīka Sūtra), notably in the 25th Chapter. [See our feature Avalokiteshvara: delivering us from every danger, Chapter 25 of Lotus Sutra.]

Praise Loving Guanyin

Another way to ask for Guanshiyin’s help is simply to praise Her/His name. The various ways to praise His/Her name are:

Sanskrit

• Namo Avalokiteshvara

Various forms of Chinese (slight variants)

• Namo Gwan Yin Pu Sa
• Namo Kuanyin Pu Sa
• Namo Guan Yim
• Namo Kuan Yim
• Namo Kuan Yin

Kanon in Todaiji Mon

Other variants (Namo in all cases here is Sanskrit for simplicity)

• Namo Chenrezig  (Chenrezik Tibetan སྤྱན་རས་གཟིགས)
• Namo Gwan-eum (Korean: 관세음)
• Namo Kanzeon (観世音)  or Namo Kannon (観音)  (Japanese)
• Namo Kuan Im (Thai กวนอิม)
• Namo Quán Thế Âm (Vietnamese)
• Namo to the Bodhisattva Perceiver of the World’s Sounds! (English)

Mantras of Avalokiteshvara

• Om Mani Padme Hum   (Universal in Sanskrit)

[For a video chant of Om Mani Padme Hum see>>] Or watch here:

Yoko Dharma chants Om Mani Padme Hum

• On aruri kya sowa ka  (Shingon)  in Japanese おん あるりきゃ そわか

Great Compassion Mantra (Dharani) in Sanskrit

Namo Ratna Trayaya

Nama Arya Jyana

Sagara Vairochana

Byuhara Jaya Tathagataya

Arahate Samyaksam Buddhaya

Namah Sarwa Tathagate Bhyayh Arahatda Bhayh

Samyaksam Buddhe Bhayh

Namah Arya Awalokite

Shoraya Bohisatwaya

Mahasatwaya

Maha Karunikaya

Tatyata Om Dhara Dhara

Dhiri Dhiri

Dhuru Dhuru

Iti Wit Je Chalee Chalee

Purachale Purachale

Kusume Kusama Wa Re

Ili Mili Chiti

Jwala Mapanaya Soha

[For video chant version of the Great Compassion Mantra, see>>]

Any Choying sings the Great Compassion Mantra

Guanyin’s Special Day

Each year, Guanyin’s compassionate activities are celebrated on the 19th day of the 6th Lunar month — traditionally the anniversary of the day Guan Shi Yin attained Buddhahood (Enlightenment.) [4]

Her sacred place is Mount Puo Tu [普陀山].

Other Sutras with Avalokiteshvara

Although the Lotus Sutra is the first and best-known sutra honoring the compassionate Buddha, there are many others, including, of course, the Heart Sutras where he teaches his realizations on Shunyata (Emptiness). Some texts which mention Avalokiteśvara include:

• Avataṃsaka Sūtra
• Cundī Dhāraṇī Sūtra
• Eleven-Faced Avalokitesvara Heart Dharani Sutra
• Heart Sutra (Heart Sūtra)
• Longer Sukhāvatīvyūha Sūtra
• Lotus Sutra
• Kāraṇḍavyūhasūtra
• Karuṇāpuṇḍarīka sūtram
• Nīlakaṇṭha Dhāraṇī Sutra
• Śūraṅgama Sūtra

Other names of Guanyin Avalokteshvara

Avalokteshvara Guanyin is called by many names in different countries:

• Cantonese: Gwun Yam or Gun Yam also written as Kwun Yam in Hong Kong or Kun Iam in Macau.
• Tibetan: Chenrézik (སྤྱན་རས་གཟིགས).
• Japanese, Guanyin is pronounced Kannon (観音), occasionally Kan’on, or more formally Kanzeon (観世音, the same characters as Guanshiyin)
• Korean, Guanyin is called Gwan-eum (Korean: 관음) or Gwanse-eum (Korean: 관세음)
• Hokkien: Kuan Im (POJ: Koan-im) or Kuan Se Im (POJ: Koan-sè-im)
• Khmer: Preah Mae Kun Si Im. (ព្រះម៉ែ គង់សុីអុិម). She is also called Preah Neang Kun Si Im (ព្រះនាង[princess] គង់សុីអុិម). The word “Preah” is God/Goddess and “Mae” is Mother
• Thai: Kuan Im (กวนอิม), Phra Mae Kuan Im (พระแม่กวนอิม; Phra Mae means “goddess”) or Chao Mae Kuan Im (Thai: เจ้าแม่กวนอิม; Chao Mae usually means “madam”, but in this terms, means “goddess”).
• Burmese:  Kwan Yin Medaw, literally meaning Mother Kwan Yin (Goddess Guanyin) (ကွမ်ယင်မယ်တော်).
• Vietnamese: Quan Âm or Quan Thế Âm.
• Indonesian: is Kwan Im or Dewi Kwan Im. She is also called Mak Kwan Im “Mother Guanyin”.
• Malaysian Mandarin: GuanYin Pusa (GuanYin Bodhisattva), Guan Shi Yin Pusa (GuanYin Bodhisattva).
• Sinhala: Natha Deviyo (නාථ දෙවියෝ).
• Hmong, the name is Kab Yeeb.
• Nepali, the name is Seto Machindranath

NOTES

[1] McRae, John (2004), “Heart Sutra”, in Buswell, Jr., Robert E. (ed.), Encyclopedia of Buddhism, MacMillan

[2] Avalokteshvara feature on Britannica. https://global.britannica.com/topic/bodhisattva

[3] “Avalokiteshvara in Tibet”, Tricycle

[4] “Bodhisattva Guan Shi Yin’s Attainment of Buddhahood 觀世音菩薩成佛 – Purple Cloud”.

[5] Guanyin, Guanyin, Guanshiyin: Venerable Master Hsuan Hua http://www.cttbusa.org/dharmatalks/guanyin.htm

[6] Oriental Radio show>>

8 Great Bodhisattvas: 8 Practices and 8 Mantras

The 8 Supreme Bodhisattvas — also known as the Eight Heirs or the Eight Heroes — represent the eight great ideals of the Mahayana Path. They also represent the Eightfold Path as taught by Buddha in his very first teaching, through the compassionate lens of Mahayana Buddhism, the Bodhisattva Path.

Here we provide PDF downloads of Pujas, Practices, Sadhanas, and Sutras for recitation:

• • 8 Great Bodhisattvas

  • Other Available Downloads

Vajrasattva, Tara and Ushnisha Vijaya

From a Sadhana of Venerable Tara Called Udamvara Flower:
A subsection of the Three Special Deities
from Master Marpa the Translator

The Three Supremes overcome the three great obstacles. Vajrasattva purifies our Ignorance with Wisdom. Tara purifies the Poisons with Compassionate Method and Activity. The supreme realizations of Ushnisha Vijaya overcomes Death itself through life-affirming practices. Together, they are the Three Supremes as taught by Marpa Lotsawa. They symbolize the Three Jewels, the three aspects of practice, which are wisdom, compassionate method and activity; and also overcoming the three major obstacles of ignorance, suffering, and death.

The cycle of teachings from Marpa on the Three Special Deities includes separate practices for each of the three, but all sadhanas start with the merit practice and praise to all Three Special Deities.

Here we provide PDF downloads of Pujas, Practices, Sadhanas, and Sutras for recitation:

• • The Three Supreme Deities Merit Puja

  • Other Available Downloads

Who are the Eight Great Bodhisattvas and why are they so important to Mahayana Buddhist practice? Why are they also called the Eight Great Siblings or Eight Great Heros? In what way to they represent the Eight Great Qualities of Buddha? How do the Eight Bodhisattvas relate to the Eightfold Path taught by Buddha? We answer these questions and more, and present the mantras of the Eight Great Bodhisattvas in this introduction to the Eight Great Ones.

The 8 Great Bodhisattvas — also known as the Eight Great Siblings or the Eight Great Heroes — represent the eight great ideals of the Mahayana Path. They also represent the Eightfold Path as taught by Buddha in his very first teaching, through the compassionate lens of Mahayana Buddhism, the Bodhisattva Path.

They are integral to the Great Vehicle Path of Buddhism, a philosophy that embraces compassion and wisdom for all beings. The Eight Great Bodhisattvas represent the Eight Great qualities of Shakyamuni Buddha — and are most often shown surrounding Buddha in older paintings.

More than Eight Symbols and Qualities

The Eight Great Ones appear in many Sutras, asking questions of the Buddha, probing with deeper and more profound questions. For this reason, they are called the Eight Great Siblings. They are the Buddha’s children of knowledge and Enlightenment, who remain in Samsara to help all beings in eight different ways.

They are more than just symbols, yet they embody the eight great qualities of the Buddha. They are the saviors and heroes of Mahayana Buddhism. Iconic of the Bodhisattvas is the great Lord of Compassion, Avalokiteshvara (Chenrezig) — yet he is one of eight great heroes and champions of Compassion and Wisdom, the Mahayana Path.

The most famous of these are the Three Great Bodhisattvas, who each represent one of the most important aspects of Buddha qualities: Wisdom, represented by Manjushri, Compassion, represented by Avalokiteshvara (Chenrezig) and Power represented by Vajrapani. Yet the remaining five are key aspects of Enlightenment. Together, the eight, represent qualities we desperately need in our tumultuous world.

The Compassion and Wisdom of the Bodhisattvas are reassuring in times of crisis. Today, with war, sickness, and economic devastation — and the inevitable hunger and suffering that follow such disasters — we take refuge in our compassionate Bodhisattva saviors. The Bodhisattvas are the “saviors” — the champions or heroes.

Each Bodhisattva tends to be narrowly “focused”: Avalokiteshvara (Chenrezig, Kuanyin) for Compassion, Manjushri for Wisdom, Vajrapani for Power, (fierce activity), and so on. They are known as the Eight Great Siblings of the Buddha because they are the “offspring” of Buddha’s Wisdom and Compassion and Activity. Thought of another way, they are emanations of Buddha’s Eight Great Qualities.

Although it can be beneficial to focus on “the specialist” manifestations of Buddha’s qualities — at times when we specifically need that quality in our lives (such as protection, healing, wisdom) — it is important to understand that all Bodhisattvas and Buddha’s embody fully all the Enlightened Qualities.

Vajrapani, though known as the fierce wrathful activity of Buddha, is equally compassionate and wise. It’s a matter of focus. It is also, sometimes, a matter of teaching lineage or cultural emphasis. Some traditions emphasize Avalokiteshvara, while others focus on Manjushri.

Sutras of the Various Bodhisattvas

Where do we find these Bodhisattvas in the Sutras?

Eight Great Bodhisattvas:
– Akashagarbha: Womb of Space Sutra
– Avalokiteshvara: Heart Sutra, Lotus of the Good Law Sutra
– Kshitigarbha: Earth Store Sutra
– Maitreya: mentioned in the Pali Sutras as the next buddha, Mahayana Sutras
– Manjushri: Vimalakirti-nirdesha Sutra, Flower Garland Sutra, Prajnaparamita Sutras
– Samantabhadra: Lotus of the Good Law Sutra, Flower Garland Sutra
– Vajrapani: Many early Pali Sutras, Maha Vairochana Sutra

All of them, together with at total of twenty-five, appear in the Sūtra on Ten Methods of Rebirth in Amitābha Buddha’s Land (十往生阿彌陀佛國經).

8 Bodhisattvas Embody 8 Qualities of Buddha

The full list of the eight from Maitreya’s Uttaratantra Shastra. These first three qualities and Bodhisattvas are known as the Buddha’s Qualities that Benefit Others. The remaining five embody Buddha’s merits and activities:

• Manjushri — embodies Buddha’s wisdom or Prajñā in Sanskrit.
• Avalokiteshvara — embodies Buddha’s compassion or karuna in Sanskrit
• Vajrapani — embodies Buddha’s power or satki in Sanskrit
• Maitreya — embodies Buddha’s activity or “karma.” This is because Buddha predicted Maitreya would be the  next or “Future Buddha”.
• Kshitigarbha — embodies Buddha’s merits and the “richness” derived from merits
• Samantabhadra — embodies the conduct of Buddha and the practice of prayers and offerings.
• Sarvanivarana-Vishkambhin — embodies Buddha’s practices and qualities, and in this way purifies obstructions
• Akashagarbha — embodies Buddha’s blessings and thereby purifies negativities.

Relating to the Eighfold Path

Although the practice of the 8 Great Bodhisattvas encompasses the Noble Eightfold Path within the scope of each of their practices, they represent a particular emphasis. For example, Manjushri embodies “right understanding” or Samma Ditthi.

• Manjushri — exemplifies Right Understanding (samma ditthi), as he embodies Buddha’s wisdom (prajna).
• Avalokiteshvara — exemplifies right speech, as he teaches compassion and embodies the virtues of the Padma (Lotus) family of Compassion and Buddha Speech through speaking the Dharma for our benefit.
• Vajrapani — exemplifies “Right Action” as he demonstrated in the Sutta when he appeared over Buddha’s head to protect him from the spiteful Brahman.
• Maitreya — exemplifies “Right Effort” as demonstrated by his heroic mission to be the next manifested Buddha in our worlds.
• Kshitigarbha — exemplifies “Right Livelihood” through his association with auspicious earth element.
• Samantabhadra — embodies “Right Thought” through his glorious Bodhisattva Aspiration Vow
• Sarvanivarana-Vishkambhin — exemplifies “Right Mindfulness”
• Akashagarbha — Exemplifies “Right Concentration”

Eight Bodhisattvas embody Eight Qualities of Buddha

The Eight Great Sons of the Buddha — not to be thought of as physical offspring, but as spiritual children — are born from the Eight Great Qualities of Shakyamuni Buddha: wisdom, compassion, power, activity, merit, qualities, blessings and aspirations. [See Khenpo Choga’s definition below.]

We might think of Manjushri as the embodiment of wisdom, and Avalokiteshvara as the very face of compassion, but all of the Eight Great Bodhisattvas embody both Karuna (Compassion) and Prajna (Wisdom.)

When you hear the name Vaprapani, you might think of a ferocious Bodhisattva hurling a vajra to protect Shakyamuni Buddha [story below] — but he, equally, embodies both “wings” of Enlightenment. The name Kshitigarbha (Earth Store Bodhisattva) conjures an image of a kind monk rescuing those suffering in the hells (either literal or psychological) — yet it is through both wisdom and compassion he can accomplish his savior mission. He is also strongly associated with the earth.

Manjushri, Avalokiteshvara (Guanyin), Vajrapani and Maitreya (the Future Buddha) are the “Superstars” of the “Eight Great Bodhisattvas” — often translated as the “Eight Great Siblings” (Skt. aṣṭa utaputra; Tib. ཉེ་བའི་སྲས་བརྒྱད་, nyewé sé gyé, Wyl. nye ba’i sras brgyad). Less well known are Kshitigarbha, Ākāśagarbha, Samantabhadra, and Sarvanivarana-Vishkambhin. This is not a matter or rank — all of the Eight Great Ones are equally meritorious — it’s more a matter of lineage and tradition.

Three great ones — Speech, Mind, Body

In Vajrayana tradition, the “mind” of the Buddha manifests as Manjushri, Lord of Wisdom, while the “speech” of the Buddha — his compassion in delivering the sacred Dharma — is Avalokiteshvara. Vajrapani represents the “Body” of the Buddha — the activities of the Buddha in multiple worlds (not just our world!) Just as Om Ah Hum mantra syllables stand for Body Speech and Mind, the Bodhisattvas Vajrapani, Avalokiteshvara, and Manjushri similar represent these important concepts.

Specialist Bodhisattvas — is a matter of focus

When we describe Avalokiteshvara (Kuan Yin, Guanyin, Chenrezig) as the Bodhisattva of Compassion, this does not mean that he is the “most compassionate” of the Bodhisattvas. Karuna or Compassion is his “teaching focus.”

Today, with so many people asking about healing, a lot of people are re-focusing on visualizations, mantras, and meditations for Medicine Buddha, Tara, and other “healing” or “protective” emanations. There are benefits in terms of the visual symbols and mantras, but it is important to know that all Buddhas or Bodhisattvas embody the same energies. If you practice Avalokiteshvara, famous for Compassion (Karuna) you also practice with the universal healing energies.

The Great Eight

To break down the “specialties” of the Eight Great Bodhisattvas — remembering that all embody the same universal qualities — you could summarize their characters this way:

• Manjushri — embodies Buddha’s wisdom (prajna)
• Avalokiteshvara — embodies Buddha’s compassion (Karuna)
• Vajrapani — embodies Buddha’s power
• Maitreya — embodies Buddha’s activity (He is also the “Future Buddha”)
• Kshitigarbha — embodies Buddha’s merits and the “richness” derived from merits
• Samantabhadra — embodies the aspirations of Buddha and the practice of prayers and offerings.
• Sarvanivarana-Vishkambhin — embodies Buddha’s qualities and thereby purifies obstructions. His name means “He who blocks (viṣkambhin) all of the hindrances (sarva nivāraṇa).
• Akashagarbha — embodies Buddha’s blessings and thereby purifies negativities.

Yet, Kshitigarbha fully embodies all of the others. To practice one Bodhisattva is to practice them all. All Bodhisattvas fully realize and exemplify: Wisdom, Compassion, Power, Activity, Merits, Aspirations, Qualities, and Blessings.

Video: Chanting the Three Great Bodhisattvas:

Khenpo Chöga: the 8 Immeasurable Qualities

According to Khenpo Chöga:

“Among the immeasurable qualities of the Buddha, eight of his foremost qualities manifest as the eight bodhisattvas:
1) the personification of the Buddha’s wisdom (Tib. ཡེ་ཤེས་ཀྱི་རང་གཟུགས་, Wyl. ye shes kyi rang gzugs) is Bodhisattva Mañjuśrī;
2) the personification of the Buddha’s compassion (Tib. སྙིང་རྗེའི་རང་གཟུགས་, Wyl. snying rje’i rang gzugs) appears as Bodhisattva Avalokiteśvara;
3) the personification of the Buddha’s power or capacity (Tib. ནུས་པའི་རང་གཟུགས་, Wyl. nus pa’i rang gzugs) is Bodhisattva Vajrapāṇi;
4) the personification of the Buddha’s activity (Tib. ཕྲིན་ལས་, Wyl. phrin las) is Bodhisattva Maitreya;
5) the personification of the Buddha’s merit (Tib. བསོད་ནམས་རང་གཟུགས་, Wyl. bsod nams rang gzugs) arises as Bodhisattva Kṣitigarbha;
6) the personification of the Buddha’s qualities (Tib. ཡོན་ཏན་གྱི་རང་གཟུགས་, Wyl. yon tan gyi rang gzugs) appears as Bodhisattva Sarvanīvaraṇaviṣkambhī;
7) the personification of the Buddha’s blessings (Tib. བྱིན་རླབས་ཀྱི་རང་གཟུགས་, Wyl. byin rlabs kyi rang gzugs) arises as Bodhisattva Ākāśagarbha; and
8) the personification of the Buddha’s aspirations (Tib. སྨོན་ལམ་གྱི་རང་གཟུགས་, Wyl. smon lam gyi rang gzugs) is manifest as Bodhisattva Samantabhadra.”

Mantras — no permission needed

Practicing the Eight Bodhisattvas

Mantras of the Eight Bodhisattvas

The mantras of the Eight Great Bodhisattvas can be practiced by anyone. No permission or special transmission is required for the Great Ones (although it is always beneficial to receive transmission and instruction.) A very quick practice is to chant the mantras of whichever Bodhisattva you feel closest to — or the one who focuses on what you need most right now: wisdom, compassion, activity, and so on:

Wisdom mantra: Manjushri (Manjughosha)

Om Ah Ra Pa Cha Na Dhi

Video Chanting:

Compassion mantra: Avalokiteshvara (Chenrezig, Guanyin)

Om Mani Padme Hum

Tibetan Pronunciation: Om Mani Peme Hung

Video:

Power mantra (fierce activity or protection): Vajrapani

Om Vajrapani Hum

Tibetan pronunciation: Om Benza Pani Hung

Video:

Kshitigarbha: Ripening your merits

Or for help with anything related to “earth” such as “earthquake protection or with helping those who have passed away)

Oṃ Kṣitigarbha bodhisattva yaḥ

(pronounce “ku” on the k as in: Ku-shi-tee-gar-bah)

Or

Om Kshitigarbha T-haleng Hum

Video Chanting:

Akashagarbha: To obtain Buddha’s blessings

Oṃ vajra ratna oṃ trāḥ svāhā

Maitreya: Loving Kindness and activity of the Buddha

Oṃ maitri mahāmaitri maitriye svāhā

Sarvanivāraṇaviṣkambhin:  Personification of the Buddha’s qualities who removes obstacles

The mantra of this great bodhisattva to remove all obstacles and disturbances mentioned in the Vairocana-sūtra, is as follows:

namaḥ samantabuddhānāṃ aḥ sattva hitābhyudgata traṃ traṃ raṃ raṃ svāhā

[For more on each Bodhisattva see the end of this feature.]

Dhyani Bodhisattvas

Three of the Great Bodhisattvas are also “Dhyani Bodhisattvas) — meaning they are the spiritual sons specifically of one of the Dhyani Buddhas. [For a feature on the Five Buddhas, see>>]

The spiritual son of Amitabha Padma (Lotus) Buddha in the West is Avalokiteshvara (Chenrezig in Tibetan, Kuanyin or Kanon in other traditions). Samantabhadra is the Dhyani Bodhisattva (son) of Vairochana. The spiritual son of Akshobya is Vajrapani, exemplified in the Vajra. This is beautifully highlighted in the story of Vajrapani and his thunderbolt, hovering over the head of the prideful Brahmin: [For a full feature on Vajprani, see>> ]

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

Clearly, Vajrapani exemplifies ferocious, wrathful activity. He is famously known as the “protector of Shakyamuni Buddha.”

Practicing the Bodhisattvas

Although in times of crisis, we may turn to the “specialists” — for instance, protection from Vajrapani — generally we meditate and honor the Bodhisattvas from our teaching lineage. If you have no teacher, of course, you can do no wrong — all of the Bodhisattvas are Enlightened examples for our practice and require no permission or transmissions.

You might choose to focus on Manjushri if you seek Wisdom, or Vajrapani if you need “energy and power” for protection, but practicing One of these is the same as practicing All. A key understanding of Shunyata is the concept of Oneness. [For a feature on Shunyata or Oneness/Emptiness, see>>]

We may visualize various emanations of Buddha Enlightenment, and — provided they are fully Enlightened manifestations — take refuge in them. Taking refuge and focusing on Vajrapani is already a complete practice, but, with an emphasis on “activity.” However, someone who practices Manjushri daily, taps into the very same “active principle. It is a matter of your own emphasis.

Aspects within aspects

In Vajrayana, when you choose a Yidam as “heart deity” for practice, you understand that all Yidams are One and all Yidams are fully Enlightened. You choose a heart deity as a skillful means. You choose the aspect you most need to “work on.” For instance, if I have anger issues, I might choose to work with Vajrapani — to learn how to use my fierceness in a meritorious way. If I lack compassion, I might choose to work with Avalokiteshvara.

Just to make things a little more interesting — again a practice of skillful means — each of the Bodhisattvas has many, many emanations. Vajrapani isn’t the only wrathful one. Avalokiteshvara manifests in many fierce forms, including great Black Mahakala. Manjushri manifests as, arguably, the most wrathful of all Yidams, Yamantaka (the foe of Death itself!) [For a feature on Yamantaka, see>>] He also manifests as the healer in Black Manjushri. [For a feature on Black Manjushri, see>>] This is because wisdom can be found in anger and fierceness, as much as in gentle contemplation.

It’s again a matter of focus. Yamantaka is none other than Manjushri. Black Mahakala is none other than Avalokiteshvara.

Manjushri — personifying wisdom (Prajna)

One of the “superstars” of the Eight Great Bodhisattvas, Manjushri personifies one of the two wings of Enlightenment: wisdom. [The two wings are Prajna and Karuna: wisdom and compassion.] His name literally translates as “Gentle Glory.”Sometimes he is called Manjughosha, which means “Gentle Voice.”

Sutra references

He is found in numerous Sutras, notably: Vimalakirti-nirdesha Sutra, Flower Garland Sutra, Prajnaparamita Sutras.

There are many types of wisdom (also known as the “cognitions”) — specifically five, as indicated by the Five Great Buddha Families — although Manjushri is the spiritual son of Akshobya — with the family focus of “ with a focus on the wisdom of “mirror-like pristine awareness” or Ādarśa-jñāna in Sanskrit. This “family” focuses on the “Skanda” of Consciousness and the “Poison” of Anger. [For more on this, see>> ]

Manjushri’s special position

Manjushri is also considered the male aspect of Prajnaparamita — the glorious Goddess emanation of Wisdom (in the same way that Tara is sometimes considered an emanation of Avalokiteshvara). He holds in his left hand, on a lotus, the sacred Prajnaparamita Sutra, distilling the ultimate wisdom of Shunyata. In his right hand is the famous “sword of Wisdom.”

Manjushri appears in numerous sutras, at the feet of Buddha as a disciple, Yet, at the same time, he appears as a fully Enlightened Buddha himself. He is considered an aspect of both Akshobya and Prajnaparamita. He has numerous emanations, too many to list, but including the Vajra Terrifier Vajrabhairava (Yamantaka), Black Manjushri, and dozens more. Each skillful emanation represents a different aspect or practice of wisdom. [For more on Manjushri, see >>]

His main mantra

Manjushri’s great mantra is nicknamed Arapachana Mantra. as it contains the Sanskrit syllables A Ra Pa Cha Na. By adding the Om and the seed syllable of Manjushri — Dhi — you have the full mantra. Anyone may chant.

Om Ah Ra Pa Cha Na Dhi

Avalokiteshvara

The Compassionate One, “He who hears the cries of the world” is known by many names, and is universally popular. In Tibet, he is Chenrezig. In some traditions, She is Guan Yin (Kuanyin) or Kanon. Avalokiteshvara’s mantra is arguably the most famous mantra in the world: Om Mani Padme Hum.

Sutra references

Avalokiteshvara is found in many sutras, including Heart Sutra, Lotus of the Good Law Sutra
Avalokiteshvara, like Manjushri, has countless emanations, representing various aspects of compassion. In legend, again symbolic, Tara rose from the tears of Chenrezig when He despaired of saving all the suffering sentient beings. Like an action-hero, she swept into action and became the “activity of compassion.”

Mantra

Om Mani Padme Hum

Tibetan Pronunciation: Om Mani Peme Hung

Many forms and faces

Compassion can have many “flavors”, reflected in the many aspects of Chenrezig: the ferocious protective compassion of an angry mother or father, the gentle hand-holding friend, or even the heroic action hero saving lives. He emanates in ferocious forms, such as Mahakala, and esoteric forms, such as 1000-armed Avalokiteshvara. He, is the spiritual “son” of Amitabha Buddha, Lord of the West, whose Pureland is open to any who call out His name. [For a full feature on “The Many Faces of Avalokiteshvara” see>>]

Vajrapani

The “Powerful One” makes his appearance even in the early Pali Suttas, notably as the protector of Shakyamuni Buddha. He is one of the eight great “heart sons” of the Buddha. (Tibetan: chag na dor je. English: the Vajra Holder.) [For a full story on Vajrapani, see>>]

In Tibetan practice he is normally wrathful, known as Guhyapati – ‘the Lord of Secrets.’ (Sangdag Chagna Dorje g.sang bdag phyag na rdo rje.) It is Vajrapani who protects and guards the sacred texts.

Mantra

Om Vajrapani Hum

Tibetan pronunciation: Om Benza Pani Hung

Tantric forms

According to Himilayan Art: “The two wrathful forms of Vajrapani known as the Sutra Tradition (do lug) and the Nilambhara (dro zang lug), each with one face and two hands, do not have skull crowns or wrathful ornaments such as the fifty freshly severed heads. They do however wear the eight races of nagas depicted as snakes – bracelets, anklets, etc. Mahachakra Vajrapani is sometimes depicted with a skull crown and at other times shown with a jeweled crown. Almost all of the other wrathful forms of Vajrapani have the same fearsome regalia as typical of wrathful Tantric deities such as Vajrabhairava, Vajrakila, Mahakala and the like. The various forms of Vajrapani as a meditational deity are derived from the textual sources of the early Tantras.” [1]

Maitreya — the Future Buddha

Maitreya is the bodhisattva of loving kindness — his name translates as “love” in English, cham pa in Tibetan. He currently resides in Tushita Heaven, ready to be born into the earthly realms as the next Buddha.

Tibetan: རྒྱལ་བ་བྱམས་པ། Chinese: 弥勒佛

Mantra

Oṃ maitri mahāmaitri maitriye svāhā

Kshitigarbha

The “Earth Store Bodhisattva” (Jizo, Gizo) appears in the sutra of the same name. Kshitigarbha is held in high reverence especially all over Asia, known for the famous story of his heroic rescues of suffering beings in the hell realms.
His main sutra, Kshitigarbha Bodhisattva Purvapravidhana Sutra. In Tantra he appears in the Kalachakra mandala of 634 deities, along with the Guhyasamaja mandala (in the east, standing beside Maitreya.) He is also part of the Vajrasattva mandala, Vajradhatu mandala and many more.

“…Kshitigarbha is yellow with a yellow upper garment, peaceful eyes, red at the sides, [and] a headdress garland of blue flowers. The right hand holds a fruit and the left a jewel above a lotus [flower].” (Jonang Taranata, yi dam rgya mtsho’i sgrub thabs rin chen ‘byung gnas, folio 506-507).

He also appears white in colour: “…Arya Kshitigarbha, white in colour, with one face, peaceful in appearance. With two hands the right holds to the heart a precious seed. The left [hand holds] a bell turned up [at the waist], resplendent and seated in a relaxed posture.” (Loter Wangpo, sgrub thabs kun tus, volume 11, folio 71). [3]

Practice and mantra

His practice is considered to be effective against “natural disasters” as he is associated with the earth. His mantras are:

Oṃ Kṣitigarbha bodhisattva yaḥ

(prounce the “ku” on the k as in: Ku-shi-tee-gar-bah)

Or

Om Kshitigarbha T-haleng Hum

Samantabhadra

Samantabhadra’s name literally translates as “Universal Worthy”), is famous for his ten great vows.

Sutra references

Samantabhadra appears in several sutras, including: Lotus of the Good Law Sutra, Flower Garland Sutra.

In the Āvataṃsaka-sūtra, Samantabhadra Bodhisattva made ten great vows in his path to full Buddhahood:

• To pay homage and respect to all Buddhas.
• To praise the Thus Come One-Tathagata.
• To make abundant offerings. (e.g. give generously)
• To repent misdeeds and evil karmas.
• To rejoice in others’ merits and virtues.
• To request the Buddhas to continue teaching.
• To request the Buddhas to remain in the world.
• To follow the teachings of the Buddhas at all times.
• To accommodate and benefit all living beings.
• To transfer all merits and virtues to benefit all beings.

Vows of the Bodhisattva Samantabhadra video:

Akashagarbha

Most prominently mentioned in the Womb of Space Sutra, the Akashagarbha Sutra, Akashagarbha typically appears as Blue, with his attendant holding a sword. [See inset.] From Himilayan Art:
“His name means ‘nucleus of space’ and he is associated with wisdom and knowledge similar to Manjushri. Akashagarbha and Manjushri also share the same sword attribute. He is always depicted in peaceful (bodhisattva, deva) for and either blue or green in colour.” [2]

Nivarana-vishkambhin

Tibetan: སྒྲིབ་པ་རྣམ་པར་སེལ་བ། Chinese: 除诸障菩萨

Vajra and Bell and the Eight Great Ones

We carry the eight great Bodhisattvas with us everywhere if we practice Vajrayana. The best-known symbol of Vajrayana Buddhism is the Bell and Dorje (Ghanta and Vajra). Vajrayana practitioners are never to be separated from their bell and Dorje — although many teachers explain this means your “internal” bell and Dorje. Regardless of physical or internal spiritual, the bell and vajra contain the entire mandala of Buddha Aspects. [For more on the Bell and Dorje, see>>]

The Eight petals on the lotus (found on both Dorje and bell) represent the eight great Bodhisattvas:

• Kshitigarbha (East petal — east, the front petal of the lotus)
• Maitreya (southeast)
• Akashagarba (south)
• Samantabhadra (southwest)
• Avalokiteshvara (Chenrezig) (west)
• Manjushri (northwest)
• Vajrapani (north)
• Sarva-nivarana-vishkambhim (northeast)

In addition, most bells have the wondrous arc and loops of jewels and pearls, which are also the symbols of the Eight Great Ones, and specifically stand for:

• Wheel (east or front)
• Uptala lotus (south east)
• Wish Fulfilling Jewel or Ratna (south)
• Wheel (south west)
• Lotus (west)
• Vajra (north west)
• Wisdom sword (north)
• Lotus (northeast)

NOTES
[1] Hımılayan Art: Vajrapani page
[2] Himalayan Art: Akashagarbha
[3] Himalayan Art: Kshitigarbha

Why are Vajrasattva, Tara and Ushnisha Vijaya described as the Three Supremes or the Three Special Deities? What is their triad of practice? Why are Purification, overcoming Fears and Removing Suffering considered the supreme practices in Mahayana? We answer these questions, and more, and end with a Merit Practice of the Three Supremes from the great Marpa Lotsawa.

Video:

In all lineages of Buddhism, the triad of practice can be summarized as: purifying Ignorance to attain wisdom; overcoming our fears and poisons to remove suffering; and ultimately, to triumph over death, through Enlightenment.

There are many ways to describe the same concepts. We can correlate these three to the Three Jewels, or as the Three Supremes, or the Three Great Bodhisattvas, or as the Three Roots. All of these describe the same trinity of wisdom, compassionate method, and realizations which lead to Enlightenment. The Three Supremes overcome the three great obstacles. Vajrasattva purifies our Ignorance with Wisdom. Tara purifies the Poisons with Compassionate Method and Activity. The supreme realizations of Ushnisha Vijaya overcomes Death itself through life-affirming practices.

Together, they are the Three Supremes as taught by Marpa Lotsawa. They symbolize the Three Jewels, the three aspects of practice, which are wisdom, compassionate method and activity; and also overcoming the three major obstacles of ignorance, suffering, and death.

This is expressed in the opening praises of several of Marpa Lotsawa’s practices. For example, from the Sadhana of Venerable Tara it begins with:

“Arising from the Ushnisha, Namgyalma, destroying the Lord of Death ; Tara, who liberates the fears of Samsara; Lord of All Families, Vajrasattva; I bow to the wonderful and supreme deities.”

The Three Supremes represent the same thing as the Three Jewels, the Three Great Bodhisattvas and the Three Roots. These three aspects of practice are wisdom, compassionate method and activity.

For example, the Three Jewels of Buddha, Dharma and Sangha, respectively represent wisdom, compassionate method and activity. Buddha brought the Wisdom. The Dharma are the teachings guiding us with compassionate method. Activity is represented by the Sangha, or followers of Buddha.

What about the Three Bodhisattvas? Similarly, Manjushri represents Wisdom, Avalokiteshvara represents Compassionate methods, and Vajrapani represents the power of activities. This is why in temples we often see these three together on a shrine, or together in a mural.

Then, for Vajrayana, we have Three Roots as well. With the Three Roots: Guru or Teacher represents the root of Wisdom, Yidam represents the root of Compassionate method, and Dakini represents the root of activities.

In terms of sacred implements and symbolism, we also have the vajra, bell and mala. Bell represents Wisdom, Vajra represents compassionate means, and mala represents activities, realizations and accomplishments.

All of these are reflections of the same Three Supremes, the same practices and wisdoms, presented in various ways to convey core truths. Regardless of how you visualize or practice the three supremes, every complete Buddhist practice includes an equal emphasis on Wisdom, Compassionate Method and Activity.

You can think of these three in the old Buddhist metaphor of the wings of a bird. Wisdom and Compassion are the two wings of Enlightenment, but the bird only flies when both wings flap — which represent activity — the activities of wisdom and compassion working together.

For example, Buddha attained Enlightenment under the Bodhi Tree. If he simply wanted to help himself, we would never have heard of his triumph. Instead, he then applied his wisdom and compassion, by teaching his disciples, which became the recorded Dharma teachings. He also shared his realizations in Enlightened Activities — teaching the Dharma in such a compelling way that the Sangha community grew and spread around the world. Without the Sangha’s activity we would never have heard of the Dharma.

For this reason, we don’t only take Refuge in Buddha. We don’t only take refuge in Dharma. We take refuge in all Three: Buddha Dharma and Sangha; or Teacher, Yidam and Dakini, or Vajrasattva, Ushnisha Vijaya and Tara, or Manjushri, Avalokiteshvara and Vajrapani.

Wisdom without Compassion is incomplete. Wisdom and Compassion without activity is a flightless bird. We have to flap our wings with Enlightened Activities, to fly to the other shore of Enlightenment.

Among the most beautiful of Triple Practices is the Three Special Deities practice, brought from India to Tibet by the great translator hero-teacher Marpa Lotsawa.

The Lotsawas or great translators of Tibet were genuine Dharma heroes and treasures. They spent their entire lives in difficult journeys of months or years to India, through a landscape of perils. For this reason, Tara was their constant companion, protecting them as they journeyed. Their lives were epic in scope and scale, and their contribution to the Dharma is supreme.

Of these great hero translators, Marpa was among the greatest. He was born in the year 1012. His most famous student was the great Milarepa. Yet it is Marpa who brought the teachings treasured in many lineages today.

Each journey over the mountain passes brought danger from the elements and bandits. He spent many months struggling to journey to India and Nepal, to learn from the greatest Mahasiddhas, including Naropa.

The cycle of teachings from Marpa on the Three Special Deities includes separate practices for each of the three, but all sadhanas start with the praise to all Three Special Deities. We might focus on our Yidam as a main practice, but start with the praise, prostration and offerings to the Three Special Deities. The following recitation is from the Sadhana of Venerable Tara called Udamvara Flower, a subsection of the Three Special Deities passed down from Master Marpa the Translator. Here we only recite the frontal generation together with the seven limbs of practice and visualized offerings and the dedication.

You can follow this with the mantras of the Three Supremes, Vajrasattva mantra, Tara mantra and Ushnisha Vijaya mantra. See linked videos for beautiful chanting of these mantras. For a longer practice, you would include the 21 praises to Tara and the Ushnisha Vijaya Dharani. If you practice a Yidam, you might follow the merit practice with your self-generation practice. Here begins the recitation:

Arising from the Ushnisha, Namgyalma, destroying the Lord of Death ; Tara, who liberates the fears of Samsara; Lord of All Families, Vajrasattva; I bow to the wonderful and supreme deities.

In the Three Supremes, Vajrasattva, Tara, and Ushnisha Vijaya, in the Three Jewels, Buddha, Dharma, and Supreme Assembly, in the Three Roots Guru, Yidam and Dakini, I take refuge until Enlightenment. By the merit of my generosity and other deeds, may I attain Buddhahood for the sake of all beings.

In the Three Supremes, Vajrasattva, Tara, and Ushnisha Vijaya, in the Three Jewels, Buddha, Dharma, and Supreme Assembly, in the Three Roots Guru, Yidam and Dakini, I take refuge until Enlightenment. By the merit of my generosity and other deeds, may I attain Buddhahood for the sake of all beings.

In the Three Supremes, Vajrasattva, Tara, and Ushnisha Vijaya, in the Three Jewels, Buddha, Dharma, and Supreme Assembly, in the Three Roots Guru, Yidam and Dakini, I take refuge until Enlightenment. By the merit of my generosity and other deeds, may I attain Buddhahood for the sake of all beings.

Instantly, The entire merit field appears before me.

I prostrate with complete purity to the Three Supremes, the Three Jewels and the Three Roots and all the Buddhas and Bodhisattvas who dwell in the ten directions and three times.

I offer real and imagined flowers, incense, butter lamps, scent, food, music, and so forth. Assembly of Three Supremes, please accept it.

I confess all my faults from beginningless time until now, committed with a mind under the sway of the afflictions, such as the ten nonvirtues.

I rejoice in whatever merit has been accumulated in the three times by Hearers, Solitary Realizers, Bodhisattvas, ordinary beings, and others.

Please turn the wheel of the Dharma according to the intentions and mental dispositions of sentient beings.

Until Samsara is emptied, please do not pass into Nirvana but look with compassion upon sentient beings that are drowning in the ocean of suffering.

May whatever merit I have accumulated become the cause of Enlightenment for the benefit of sentient beings.

May all beings have happiness and the causes of happiness. May they be free from suffering and the causes of suffering. May they not be separated from the sublime happiness that is free from suffering. May they rest in the great equanimity that is free of the duality of attachment and aversion.

Thus one gathers the accumulations through prostrating, offering, confessing, and generating the two types of bodhichitta of the preliminaries.

By the power of praising and supplicating you, wherever I and others reside may illness, obstructive spirits, poverty, and fighting be pacified, and may the Dharma and auspiciousness flourish.

Buddhas, bodhisattvas, and the Sangha, please heed me. From the great, beginningless Samsara, I and all beings have performed the virtue of cultivating generosity and ethical discipline and have rejoiced in the expression of these deeds. By the virtue practiced thus, with the mind of holy generosity, and for the sake of our parents, teachers, masters, and all sentient beings, may we achieve Buddhahood. By the merit arisen from this virtue, may we acquire all the perfections such as life, merit, enjoyment, a retinue, and virtuous practice, and may all obstacles be pacified without exception.

May I attain Enlightenment for the benefit of all sentient beings.

We dedicate the merit of this presentation to the benefit of all sentient beings.

The Unlimited Forms of Compassionate Activity

Noble Arya Tara — who has more names, emanations, and epitaphs than any Bodhisattva — embodies all of the compassionate and wisdom activities of all the Buddhas and Bodhisattvas.

How better to represent all of these diverse activities than in a multiplicity of forms? There are not only 21 Taras, but 108 Taras, and 1008 Taras, and more. For the 21 Taras, we have several distinct lineages: Lord Atisha’s lineage (discussed here), Surya Gupta lineage, and several other Terma lineages.

Here we provide PDF downloads of Pujas, Practices, Sadhanas, and Sutras for recitation:

• • 21 Mother Taras Mantras

  • Other Available Downloads

Why are Vajrasattva, Tara and Ushnisha Vijaya described as the Three Supremes or the Three Special Deities? In all lineages of Buddhism, the triad of practice represents: purifying Ignorance to attain wisdom; overcoming our fears and poisons to remove suffering; and ultimately, to triumph over death, through Enlightenment. As Dharmakaya Supreme Buddha, Vajrasattva, represents Wisdom. As Karma Mother, Green Tara is Supreme Compassionate Method and Wisdom. As the Crown of All Buddhas, Usnisha Vijaya is the Supreme Realizations overcoming Death itself.

We can describe these three as the Three Jewels, or as the Three Supremes, or the Three Great Bodhisattvas, or as the Three Roots. All of these describe the same trinity of wisdom, compassionate method, and realizations (Enlightenment.) The Three Supremes overcome the three great obstacles: Ignorance (with Wisdom), the Poisons (with Compassionate Method) and Death itself (with Enlightened Realizations.)

Three Supremes

The Triumphant Buddha Trinity, are often known as the “Three Special Deities” or the Three Supremes: Vajrasattva, Tara, and Ushnisha Vijaya, representing the rapid path to realizations and Enlightenment. Together,  they symbolize the Three Jewels, the three aspects of practice,  which are wisdom, compassionate method and activity; and also overcoming the three major obstacles of ignorance, suffering, and death.

In the practice of the Three Supremes, we have the Wisdom of Vajrasattva, who purifies the poison of ignorance;  the Enlightened Activities of Tara, which represents overcoming the eight dangers in Samsara; and the Compassionate method of Ushnisha Vijaya, which helps us overcome the obstacle of death.

Video: Ushnisha Vijaya’s Supreme Dharani from Sutra:

This is explained in the opening praises of several of Marpa Lotsawa’s practice sadhans. For exmaple, from the Sadhana of Venerable Tara:

“Arising from the Ushnisha, Namgyalma, destroying the Lord of Death ; Tara, who liberates the fears of Samsara; Lord of All Families, Vajrasattva; I bow to the wonderful and supreme deities.”

Three Supremes of Practice

The Three Supremes, or Three Aspects, complete all three areas of Practice, which are Wisdom, Compassionate Method, and Activities. The Three Supremes represent the same thing as the Three Jewels, the Three Great Bodhisattvas and the Three Roots.

• The Three Jewels of Buddha, Dharma and Sangha, represent, respectively, Wisdom,  Compassionate Method, and activities.
• With the Three Great Ones, the Bodhisattvas:  Manjushri represents Wisdom, Avalokiteshvara represents Compassionate methods, and Vajrapani represents the power of activities.
• With the Three Roots: Guru or Teacher represents the root of Wisdom, Yidam represents the root of Compassionate method, and Dakini represents the root of activities.
• Symbolizing the Threes in Vajrayana are the practice supports of bell, vajra and mala. Bell represents Wisdom, Vajra represents compassionate means, and mala represents activities, realizations and accomplishments.

All of these are reflections of the same Three Supremes, the same practices and wisdoms, presented in various ways to convey core truths. Regardless of how you visualize or practice the three supremes, every Buddhist practice includes an equal emphasis on Wisdom, Compassionate Method and Activity.

Video: The King of Prayers (Samantabhadra’s aspiration), for example, begins with Refuge in the Three Jewels, Roots and then the Seven Limbs (the limbs of practice) — a supreme practice in Mahayana Buddhism:

You can think of it as two, plus one, in the old metaphor of the wings of a bird. Wisdom and Compassion are the two wings, but the bird only flies when both wings flap — the activities of wisdom and compassion working together.

For example, Buddha attained Enlightenment under the Bodhi Tree. If he simply wanted to help himself, we would never have heard of his triumph. Instead, he then applied his wisdom and compassion, by teaching his disciples, which became the recorded Dharma teachings. He also shared his realizations in Enlightened Activities — teaching the Dharma in such a compelling way that the Sangha community grew and spread around the world. Without the Sangha’s activity we would never have heard of the Dharma.

For this reason, we don’t only take Refuge in Buddha. We don’t only take refuge in Dharma. We take refuge in all Three: Buddha Dharma and Sangha; or Teacher, Yidam and Dakini, or Vajrasattva, Ushnisha Vijaya and Tara, or Manjushri, Avalokiteshvara and Vajrapani.

Wisdom without Compassion is incomplete. Wisdom and Compassion without activity is a flightless bird. We have to flap our wings with Enlightened Activities, to fly to the other shore of Enlightenment.

The Three Supremes from Marpa Lotsawa

In several lineage teachings transmitted by Marpa Lotsawa, the Three Supremes are Vajrasattva, Tara and Ushnisha Vijaya, the Three Great Buddhas. Why these three? Although all Buddhas are Conquerors, these three specifically represent conquering the three largest obstacles to realizations: overcoming ignorance; the five poisons and eight dangers; and ultimately, realizations that take us to the other shore, or Enlightenment.

Together, they represent the triad of practice: purifying our ignorance and negative karmas; overcoming our fears, the poisons and our dangers; and ultimately triumph over death when we attain Enlightenment.

Among the most beautiful of practices is the Three Special Deities practices, brought from India to Tibet by the great translator hero-teacher Marpa Lotsawa.

Marpa Lotsawa and the Three Supremes

Marpa Lotsāwa (མར་པ་ལོ་ཙཱ་བ་ཆོས་ཀྱི་བློ་གྲོས་, 1012–1097), sometimes fully known as Marpa Chökyi Lodrö  or more familiarly referred to as Marpa the Translator, was a pivotal figure in Buddhism. Renowned for bringing extensive Vajrayana teachings from India, he played a crucial role in the establishment of the Mahamudra teachings and lineages. In recognition of his significant impact, the lineage he founded, the Kagyu, is often called Marpa Kagyu.

The Lotsawas or great translators of Tibet were genuine Dharma heroes and treasures. They spent their entire lives in difficult journeys of months or years to India, through a landscape of perils. For this reason, Tara was their constant companion, protecting them as they journeyed. Their lives were epic in scope and scale, and their contribution to the Dharma is supreme.

Video: 100 syllable mantra of Vajrasatttva:

Of these, Marpa was the greatest. His most famous student was the great Milarepa. Yet it is Marpa who brought the teachings treasured in many lineages today.

Each journey over the mountain passes brought danger from the elements and bandits. He spent many months struggling to journey to India and Nepal, to learn from the greatest Mahasiddhas, including Naropa.

The scale of his grand journey was as epic as Xuanzang, the 7th-century Chinese Buddhist monk who inspired the epic novel Journey to the West, and who heroically brought back 657 Buddhist texts from India to China.

Marpa traveled seven times from Tibet to India and four times to Nepal. On his third visit, Marpa went through another battle with the elements as he searched for the elusive Naropa, who was hidden in the wilderness in retreat. He was nowhere to be found, yet Marpa knew Naropa would be his main guru. With determination, trust, and devotion, Marpa finally found Naropa and received the ultimate teachings and instructions from him.

Tara’s mantra 108 times is part of any practice of the Three Supremes:

To Learn More about the Three Special Ones:

• Vajrasattva, the Supreme Purifier>>
• Tara, the Supreme Activity of all the Buddhas>>
• Ushnisha Vijaya, the Supreme overcoming Death>>

Merit Practice of the Three Special Deities

The cycle of teachings from Marpa on the Three Special Deities includes separate practices for each of the three, but all sadhanas start with the praise to all Three Special Deities. We might focus on our Yidam as a main practice, but start with the praise, prostration and offerings to the Three Special Deities. The following recitation is from the Sadhana of Venerable Tara called Udamvara Flower, a subsection of the Three Special Deities passed down from Master Marpa the Translator. Here we only recite the frontal generation together with the seven limbs of practice and visualized offerings, followed by the mantras.

In all Vajrayana practices of most Yidams we recite the 100-syllable mantra of Vajrasattva first, to purify. In this concise merit practice, we prostrate, make offerings, and perform the 7 limbs of practice as the King of Prayers. This is followed by Vajrasattva mantra, Tara mantra and Ushnisha Vijaya mantra. For a longer practice, you would include the 21 praises to Tara and the Ushnisha Vijaya Dharani. If you practice a Yidam, you might follow the merit practice with your self-generation practice.

“Arising from the Ushnisha, Namgyalma, destroying the Lord of Death ; Tara, who liberates the fears of Samsara; Lord of All Families, Vajrasattva; I bow to the wonderful and supreme deities.

In the Three Supremes Vajrasattva, Tara, and Usnihsa Vijaya, in the Three Jewels, Buddha, Dharma, and Supreme Assembly, in the Three Roots Guru, Yidam and Dakini, I take refuge until Enlightenment. By the merit of my generosity and other deeds, may I attain Buddhahood for the sake of beings.

Instantly, The entire merit field appears before me.

I prostrate with complete purity to Three Supremes, the Three Jewels and the Three Roots and all the Buddhas and Bodhisattvas who dwell in the ten directions and three times.

I offer real and imagined flowers, incense, butter lamps, scent, food, music, and so forth. Assembly of Three Supremes, please accept it.

I confess all my faults from beginningless time until now, committed with a mind under the sway of the afflictions, such as the ten nonvirtues.

I rejoice in whatever merit has been accumulated in the three times by Hearers, Solitary Realizers, Bodhisattvas, ordinary beings, and others.

Please turn the wheel of the Dharma according to the intentions and mental dispositions of sentient beings.

Until Samsara is emptied, please do not pass into Nirvana but look with compassion upon sentient beings that are drowning in the ocean of suffering.

May whatever merit I have accumulated become the cause of Enlightenment for the benefit of sentient beings.

May all beings have happiness and the causes of happiness. May they be free from suffering and the causes of suffering. May they not be separated from the sublime happiness that is free from suffering. May they rest in the great equanimity that is free of the duality of attachment and aversion.

Thus one gathers the accumulations through prostrating, offering, confessing, and generating the two types of bodhichitta of the preliminaries.

Now, while holding the visualization the merit field, I recite the mantras of the three supremes. As I recite, I see green light going out from the hearts of the Three Supremes, blessing all beings in the entire universe, then returning and blessing my own body, speech and mind.

Oṃ Vajrasattva samayam anupālaya Vajrasattva tvenopatiṣṭha dṛḍho me bhava sutoṣyo me bhava supoṣyo me bhava anurakto me bhava sarva siddhiṃ me prayaccha sarva karma sucha me chittaṃ śreyaḥ kuru hūṃ ha ha ha ha ho ḥbhagavan sarva tathāgata vajra mā me muñcha vajrī bhava mahā samaya sattva āḥ

Om Tare Tuttare Ture Svaha

Om Brum Svaha Om Amtrita Ayur Da Dai Svaha

By the power of praising and supplicating you, wherever I and others reside may illness, obstructive spirits, poverty, and fighting be pacified, and may the Dharma and auspiciousness flourish.

Buddhas, bodhisattvas, and the Sangha, please heed me. From the great, beginningless Samsara, I and all beings have performed the virtue of cultivating generosity and ethical discipline and have rejoiced in the expression of these deeds. By the virtue practiced thus, with the mind of holy generosity, may ornaments and belongings become the host of practitioners, and for the sake of our parents, teachers, masters, and all sentient beings, may we achieve Buddhahood. By the merit arisen from this virtue, may we acquire all the perfections such as life, merit, enjoyment, a retinue, and virtuous practice, and may all obstacles be pacified without exception.

May I attain Enlightenment for the benefit of all sentient beings.

Why are lunar days, such as the new moon and full moon, special in Buddhism? What are the four special practice days based on lunar phases that have extra merit for Dharma practice? Why is the New Moon on the last day of the lunar month, special for Purification practices and what are the four practices for New Moon Days that help ensure a positive, prosperous, obstacle-free month ahead? We answer these questions and more in this short video and end with a recitation of the all-important Confession and Five Buddha Vows traditional for the New Moon Day.

• Buddha Weekly’s Lunar Dharma Practice Calendar is here>>

4 Important Lunar Days Each Month: Merit Multiplied

The four important Lunar Days are often called Activity Day on the first quarter moon waxing, Supreme Merit Day on the full moon day, Reflection Day on the third quarter waning moon, and Renewal Day on the New Moon. Each of these four days have extra merit for practices, with benefits multiplied millions of times, according to Lama Zopa, quoting the Vinaya text Treasure of Quotations and Logic.

Buddhist calendars are always lunar. This is because Shakyamuni Buddha was born, became Enlightened and attained Parinirvana, all on Full Moon Days.

Video:

Supreme Activity Day: First Quarter Moon, 8th Day Lunar

Supreme Activity Day is on the first quarter moon, the 8th Day of the lunar month. It is called “Supreme” because merit is multiplied. All waxing moon days are otherwise considered Activity Days as well, with normal merit.

As Enlightened Activity Day, it is therefore special to Mother Tara and the Karma Buddha Family of Amoghasiddhi. Or, for example, if the activity you are practicing is medical or health, this can also be Medicine Buddha Day. As the moon grows towards a full moon, we think of the “Enlightened Activities” growing and multiplying.

Activity Day, the 8th Lunar Day, like the other three lunar Dharma days, are extra merit days. We might practice the 21 Tara Praise, or recite Tara’s Sutra or practice the Sadhanas of Tara or Medicine Buddha. We might recite the supplication mantras of each of the 21 Taras to encourage those activities of power and magnetizing, pacifying, enriching and wrathful protective activities.

Special Practices:

• Tara Day: Mother of All the Buddhas
• Amoghasiddhi, Karma Dakini and all Karma Family
• Vajrakilaya: Activity of All the Buddhas

Supreme Merit Day: Full Moon, 15th Day Lunar

The full moon on the 15th day of the lunar month is the Supreme Day of Merit each month. Shakyamuni Buddha was born, became Enlightened and attained Parinirvana on full moon days. According to Mahayana Sutra, all Buddhas in all times were also Enlightened on Full Moon Days. For this reason, this is also Amitabha Day.

On the full moon day, we usually practice Amitabha, Shakyamuni, and Medicine Buddha. If we have a Yidam practice this will normally be an important day for practicing the full Sadhana. This day is the most significant for the Padma Family and practices of Amitabha’s family, such as Kurukulla, Avalokiteshvara, or Hayagriva. This is also a high merit day, with merit multiplied by Millions.

Special Practices:

• Shakyamuni Buddha
• Amitabha Buddha
• Medicine Buddha
• Avalokiteshvara Guanyin
• All Padma Family: Kurukulla,  Hayagriva, Padma Dakini

Supreme Reflection Day: Third Quarter, 23rd Day Lunar

Reflection Day, on the third quarter on the 23rd of the lunar month, in the waning period of the moon, is Supreme Day of Reflection, a day of quiet and meditation, ideal for Mahamudra and Dzogchen practices, mindfulness practices and quiet Sutra recitation. It is also special to the Vajra Family of Akshobhya Buddha as the Buddha of Mirror-Like Wisdom.

As the main practice day in the waning period of the moon, it is Supreme Day of Reflection day for quiet and meditation, especially for Akshobhya Buddha and the Varjra Family who represent the practice of the wisdom of Mirror-Like Reflection: “Mind like a Sheet of Water” or the moon reflected in still water. This wisdom overcome the poison of Anger.

Special Practices:

• Mahamudra
• Dzogchen
• Akshobhya Buddha Family

Upavasatha Renewal Day: New Moon, 30th Day Lunar

This brings us back full lunar cycle to the all-important New Moon, or Renewal Day. This day is called Upavasat-ha and is a critical practice day in all traditions of Buddhism for renewal, vows, purification, merit and confession. The New Moon is the day we wield the irresistible power of the Four Opponent Powers.

The last day of the lunar month, or New Moon, is very auspicious and has high merit for all practices but it is especially the day for purifying all the negative karma of the previous month for a fresh start on the new month. Especially important for Mahayana Buddhists is Vajrasattva’s 100-syllable mantra, which purifies all negative karmas. New Moon practices are special to Vajrasattva, the Buddha Family of Vairochana, and the more wrathful purification practices such as Vajrapani and Vajrakilaya. See the information icon for links to beautiful chanting of these Mantras in Sanskrit, ideal for New Moon Day.

Lunar 30th Day, or the New moon, arose as a critical practice day from the ancient tradition of Upavasat-ha or the practice of renewal. The main practices are different variations of the Four Rs, or the Four Opponent Powers. The Four Rs are: Refuge; Regret; Remedy; and Refrain.

Whether you practice Vajrasattva; or Vajrapani; or Vajrakilaya; or the 35 Buddhas; or the renewal of your lay or monastic vows; or Heart Sutra recitation, the four Rs are the same in all of these renewal practices.

Special Practices:

• Vajrasattva
• 35 Confessional Buddhas
• Vajrakilaya: Vajrasattva’s Wrathful Form
• Vajrapani
• Heart Sutra and All Sutra Recitations
• Renewal of Bodhisattva and Vajra Vows
• Four Opponent Powers practices genrally.

All Practices Include Refuge, Regret, Remedy and Refrain

Every one of these practices includes Refuge in the Three Jewels or Three Roots. They all feature a form of Regretting the negative actions — in this case of the past month. They all feature a Remedy, usually a vow, a mantra or sutra recitation. And all of these practices finish with a statement or promise to Refrain in future from negative activities.

The best way to ensure you’re practicing the Four Rs is to renew your Bodhisattva vows and commitments at least on the New Moon day.

Ideally, you do this in front of your Shrine or your teacher after taking Refuge and Prostrating. This makes it a complete purification practice, and a meaningful vow of practice. If you don’t have a shrine or object of Refuge in front of you, you visualize one if you can, or just “know” that you are making your vow in front of the Three Jewels.

Recite along with us now, the Renewal of Your Bodhisattva and Commitment Vows. These are likely the words you spoke during any empowerment, although you may have spoken it in Tibetan or Sanskrit. Here, we’ll recite in English. We start with Refuge in the Three Jewels, Buddha, Dharma and Sangha.

After taking Refuge we Confess all our wrong-doings for the last month. This is followed by the Bodhisattva Vows. Then, we renew our Samaya or promise to the Five Buddha Families. End by dedicating the merit, and you have a very complete purification. The vow itself is the Remedy in this case. Or, you can simply add this vow to your daily practice.

• Practice below, or download the PDF of the Renewal of Bodhisattva and Five Buddha Family Vows here>>

Renewal of Bodhisattva and Five Family Vows

Recite along with us now:

I take Refuge in the three Jewels, the Buddha the Dharma and the Sangha, until I attain Enlightenment for the benefit of all sentient beings.

I rejoice in all virtues of holy and ordinary beings.

I will cultivate the Bodhichitta, to most effectively benefit all sentient beings.

Having generated the intention to take the Buddha’s path, I will care for all sentient beings as my guests. I offer flowers, incense, light, fragrances, food, music and the like, both those actually arranged and those mentally imagined. Supreme gathering, please accept them. Please accept my confession:

Whatever non-virtue, downfalls, and degenerations, I have accumulated since beginningless time, especially those of the Mahayana Vehicle, I confess all without exception, and promise to refrain.

I Remedy my Samaya with the Bodhisattva Vow:

I go for refuge to the Three Jewels. I confess each of my negative actions. I promise to refrain from negative actions. I rejoice in the virtues of migrating beings, and hold with my mind a Buddhas’ enlightenment.

To Buddha, Dharma, and the Supreme Assembly, I go for refuge until I am enlightened, and to accomplish the welfare of myself and others, I will generate the mind of enlightenment.

Having generated the mind of supreme enlightenment, I shall invite all living beings to be my guest, to engage in the pleasing, supreme practices of enlightenment. May I attain Buddhahood to benefit living beings.

I remedy my Samaya with New Commitments:

All Buddhas and Bodhisattvas, please listen to me.

From this time forth, until the essence of enlightenment, I shall generate the unsurpassed sacred Bodhichitta, just as all the Protectors of the three times, have ensured their enlightenment.

I shall uphold firmly each of the three moral disciplines: moral restraint, accumulating virtuous Dharmas, and working for the welfare of living beings.

I renew my Samaya to great Vairochana and the Buddha Family. Please accept my commitment.

I shall uphold from today onward the vows arisen from Buddha Yoga; the unsurpassed Three Jewels of the Buddha, Dharma and Sangha.

To great unshakable Akshobhya and Vajra Family, please accept my commitment.

I shall uphold purely the vajra, bell and mudra of the great, supreme Vajra family, and I shall uphold purely the Master commitment.

I renew my Samaya to great auspicious Ratnasambhava and Jewel Family. Please accept my commitment

I will always make the four types of gifts each day; the pleasing commitments of the great supreme Jewel family.

I renew my Samaya to Infinite Light Amitabha and the Padma Lotus Family. Please accept my commitment.

For the pure, great Lotus family, arisen from great enlightenment, I shall uphold each of the holy Dharmas, of the outer, the secret and the three vehicles.

I renew my Samaya to Supreme Fearless Amoghasiddhi and Tara and the Karma Family. Please accept my commitment:

For the great, supreme Karma family, I shall uphold purely each of the vows I am endowed with, and make as many offerings as I am able.

I shall generate the holy, unsurpassed Bodhichitta, and for the welfare of all living beings, I shall uphold all of my vows without exception.

I shall liberate those not liberated, deliver those not delivered, give breath to those breathless, and lead all beings to nirvana.

I dedicate the merit of this practice and offerings to the cause for Enlightenment for the benefit of all sentient beings.

We dedicate the merit of this presentation to the benefit of all sentient beings. May all beings benefit.

Renewal of Your Bodhisattva and Commitment Vows

Buddhist Practice includes Refuge in the Three Jewels or Three Roots.

One way to ensure progress in your Buddhist practice, regardless of your Yidam or practices is to include the Four Rs of Refuge, Regret, Remedy and Refrain. Most practices already include Refuge in the Three Jewels and Bodhichitta Intention and Dedication. The Remedy, designed to purify our negative karmas, is the rest of the practice, which might be a Sadhana, Puja or even just a mantra.

Here we provide PDF downloads of Pujas, Practices, Sadhanas, and Sutras for recitation:

• • Confession and 5 Buddha Vows

  • Other Available Downloads

The Fourteenth Tara is also called “Black Tara Who is Frowning Wrathfully”  With her great pestle and mortar, she destroys, crushes, and transforms all harm-doers: any evil Maras, Yamas, Mamos, Rakshasa, Yakshas Kinnaras, Bimipatis, and Tsan. She also protects us from all of the 9 evils (see lists below). Any negative or black magic is destroyed. Harm-doers are transformed and purified into helpful beings.

The 14th Tara mantra in Lord Atisha’s lineage is:

om tare tuttare ture vajra maha pada bhasmim kuru svaha

Video:

NOTE: THERE ARE TWO BLACK TARAS in ATISHA LINEAGE (7  and 14.) Tara 7 is especially for repelling evil intentions and black magic and evil obstacles. Tara 14 is specifically the most wrathful, who crushes the 9 types of evil, including all classes of harm-doers and demons.

• The mantra of the 7th Tara is on a video here>> 
• Or, on our Youtube Channel>>

In Lord Atisha lineage 21 Taras, there are two Black Taras, number 7 and 14, both wrathful aspects to signify and symbolize their power to cut obstacles, destroy evil, and transform the poisons. The 14th Tara is ultimate, invnicible power and protection to remove or transform the 9 types of evil, and the 8 types of Spirit Harmers (from deities to ghosts and spirits). The 7th Tara is equally powerful,k but focuses on obstacles, negative intentions and black magic, and protection from enemies.

This is still Mother Tara, who would do anything to protect her child, but “hulked up with transformed fury” necessary to accomplish the savior mission. In other words, she is invincible, and nothing can stand against her mission of Enlightened Activity for the benefit of all sentient beings.

The 7th Tara we have in our popular music video here: https://www.youtube.com/watch?v=bcXvmaL5IIQ&t

This is an invincible, mighty Tara, as signified by “maha” in the mantra, meaning “great”. She also has “vajra” in her mantra meaning “lightning bolt” and symbolizing wrathful power, although her main symbol in the Nyingma lineage system is a pestle, used to “crush” the enemies such as demons, spirit-harmers, and the five types of evil.

In her praise, she is also praised as “She who strikes the earth with her palm and foot and beats it” which is reflected in her mantra with “pada” meaning foot. She uses the great pestle (the crushing end of the mortor and pestle) and her crushing foot to disintegrate or bhasmim. “Kuru Svaha” as taught by Longchenpa indicates, in the black context” wrathful supplication.

She crushes the harm doers and evils as easily as we would crush herbs in a mortor and pestle. This symbolizes here invincible power over the 9 Types of Evil and 9 Types of Harm Doers.

9 Types of Evil

The nine types of evil are the three evils of the body, the three evils of tongue, and the three evils of mind. These include harm caused to you from the body, tongue and mind of others, such as:

Body Evils:

1. Killing: includes war, murder, violence

2. Theft: others stealing from you, or even theft of ideas or reputation

3. Adultery

Tongue Evils:

4. Lying and Gossip

5. Slander

6. Abuse

Mind Evils:

7. Covetousness and Jealousy

8. Hatred

9. Ignorance and Error

Eight Types of Spirit Harm-Doers

Note: in Sanskrit and Tibetan (from Yamantaka Tantra):

• Yamas (gshin rje) : death-bringing demons (Yama is also Lord of death)
• Tsan (btsan): War-like evil spirits (tsen) and war-like non-human spirits (tsan), also disease-causing demons and powerful ghosts. Can also be demons of mountains, rivers, hunting demons, etc.
• Mara (bdud): It is Mara (and the Mara daughters, and any an army of Maras, etc) who attacked and tempted Gautama Buddha beneath the Buddha Tree, threatening with weapons and trying to seduce him. Maras are worldly deities who are not evil of intent, but who cause harm through their addictions and sedutions.
• Mamo (mamo): wrathful female deities: natural spirits but with a tendency to be destructive (stormy spirits) — for example, if you pollute nature, a mamo may be vengeful
• Rakshasa (sprin po): supernatural mostly malevolent beings, can be cannibals. Rakshashi are female.
• Yaksha (gnod sbyin): usually benovolent but sometimes mischievous or capricious, (rarely evil but they can be harm-doers) connected with water, fertility, trees, the forest, treasure and wilderness
• Kinnara (mi-am ci): usually look like part human and part bird and associated with music, but they can, like any being with power, be harm-doers, although usually they are benevolent.
• Bumipati (sa dbag): these are deities often associated with fire, normally good and wise, but like any non-enlightened being can be a harm-doer (i.e. fire can also harm)

#blacktaramantra

The 20th Tara is Saffron Red Tara (Orange-Red) — Red Tara, Remover of Disease —  who helps magnetize the conditions necessary to eliminate epidemics and widespread pestilence. Her supplication mantra is: 

Om tare tuttare ture visharata svaha

Tara is always the remover of disease, but “visharata” refers specifically to the story of Buddha entering Vaishali, as told in the Sutra of Buddha Entering the City of Vaishali. In this Sutra, Buddha gave the Dharani of Vaishali to pacify a terrible epidemic. Visharata became a metaphorical “shortform” of this Dharani in mantras. That Dharani, by the way, begins: “Visharata, visharata, visharata.” As always, with Tara, there is external and internal functioning. Epidemics, internally, refers to our unbreakable habits and attachments that “plague us.”

Video:

Symbols: Medicine Jar (sometimes appearing with medicinal plants)

Colour: Saffron Red in Atisha lineage, Yellow-Orange Saffron in some Nyingma lineages

Other symbols: Tara Dressed in leaves.

All 21 of the mantras begin with Om Tare Tuttare Ture and end with Svaha, so the entire Tara mantra is contained within each of the longer 21 mantras. Even without the supplemental activity supplication, Om Tare Tuttare Ture Svaha is already both her Praise mantra and also a supplication to save from the 8 fears and dangers.  All Tara mantras have this supplication included:

Om is homage to the Body Speech and Mind of Tara.

Tare, liberates and saves us from suffering in Samsara

Tuttare liberates us from the 8 dangers of lions, elephants, fires, snakes, robbers, prisons, floods and demons, which also mirror the poisons of pride, delusion, hatred, jealousy, wrong views, greed, desire, attachment, doubt. Thus, Tuttare liberates us from every outer and inner danger.

Ture, liberates us from disease.

Svaha, is the root of the path, and means “be it so” or “well said.”

To this, each of the 21 Taras Mantras adds an extra specific layer of intention-setting and supplication.

She also emanates as Parnashavari, Tara Dressed in Leaves.

MUSIC AVAILABLE ON YOUR FAVORITE STREAMING SERVICE ON THE ALBUM “RED TARA POWER MANTRAS” by Buddha Weekly (artist)  as track 8 “Red Tara Remover of Disease” on Spotify, Apple Music, iTunes, Instagram/Facebook, TikTok & other ByteDance stores, YouTube Music, Amazon, Pandora, Deezer, Tidal, iHeartRadio, Claro Música, Saavn, Boomplay, Anghami, NetEase, Tencent, Qobuz, Joox, Kuack Media, Adaptr, Flo, MediaNet

Apple Music: https://music.apple.com/us/album/red-tara-power-mantras/1746470042

Spotify: https://open.spotify.com/album/1x5oXpod4eU85k5DLqY0n4

Atisha Lineage as taught by Lama Zopa:

Tara 20. She Who Removes Pestilence

Sanskrit DharaniNamah chandrarka sampurnanayana dyuti bhas varehara dvir ukta Tuttarevishama jvara nashani 

Praise in English

Homage! She whose two eyes bright withRadiance of sun and full moon!With twice HARA and TUTTARAShe dispels severe contagion!

Color: RedVase: RedNectar: Eliminates all epidemics and contagious diseaseActivity: Magnetizing and drawing good health, immune response and healingSpecialty: Epidemics.

Visualization: On the twentieth petal is Tara Who Removes Pestilence (Rimne Selwé Drölma), red in color. She holds a red flask containing nectar whose function is to eliminate all epidemics and contagious diseases.

Mantra:

OM TARE TUTTARE TURE VISARATA SVAHA

Lama Zopa: “If there is a contagious disease or epidemic in the country, this is the specific Tara to be practiced.”

Lama Tsultrim Teachings (Tara Mandala)

A Different lineage mantra but the same Tara Dressed in Leaves

Noble Lady of Mountain Retreat, Clothed in Leaves, Who Removes Contagious Diseases

OM TARE TUTTARE TURE NAMA TARE MANO HARA HUNG HARA SVAHA

RITRÖ LOMA GYÖNMA is peaceful and yellow red like saffron. Devotedly reciting her mantra dispels all deadly epidemics. Upon her utpala flower is a round vessel filled with nectar. Her eyes are like the sun and the full moon. From the sun of her right eye shines radiant light, destroying all disease-bearing beings. From the moon of her left eye, a rich stream of nectar descends healing all forms of disease, including their causes and consequences.

#21Taras #RedTara #Parnashavari #Epidemics #pandemic #disease

In Buddhism, all practice can be considered purification. Whether we are practicing the Eightfold Path taught by Shakyamuni Buddha, or the five transformations of the Five Dhyani Buddhas, or a Yidam meditation in personal practice, all of these are ultimately purification of the ten poisons, our skhandas, our past negative karmas. Healing is purification. Pacification is purification, Wrathful activity in the Buddhist context is purification.

When we think of purification, the image that jumps to mind is pure, white Vajrasattva.

Chanting Vajrasattva’s 100 Syallable Mantra beautifully in Sanskrit:

Vajrasattva is the Ultimate Buddha

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, in ultimate reality is no different from any other Buddha. It can be said, in relative reality, that Vajrasattva can purify all our defilements, obscurations and obstacles.

He is also the Sambhogakaya aspect of the ultimate Buddha, by whatever name we choose to label him. Vajrasattva, is the ultimate manifestation of Buddha, the Buddha from which the Five Dhyani Buddhas, Vajrasattva as a Bodhisattva, Avalokiteshvara and Tara, and every Enlightened emanation. In some lineages, he is also the label used for the Dharmakaya aspect of Buddha — while other traditions the Dharmakaya label might be Vajradhara, Samantabhadra or Mahavairochana, all names for the same essence.

It can also 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. All of these are true at the same time and none of them really define Vajrasattva. In many ways, he is the ultimate expression of the idea of Yidam — a personal and effective meditational deity beyond ego, self, and illusory reality.

In Tibetan Buddhism, Vajrasattva’s role as the “great purifier” 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.” — Venerable Zasep Rinpoche

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.

[Several teaching and mantra videos below.]

Vajrasattva meditation and mantra is the best-known of the purification practices 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…”

Vajrasattva Mantra chanted 21 times in Sanskrit with visualization images:

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.

Although all Buddhist 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 purifier

Vajrasattva is one of the earliest practices in Vajrayana Buddhism and is also central to Shingon Buddhism. Vajrasattva is a beautiful manifestation 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 ultimately all of these, which represent Body (mindfulness), Mind (insight and visualization) and Speech (mantra.)

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 existence— 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 comprehend 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 types of consciousness.

A video teaching on purification from Venerable Zasep Rinpoche:

Who is Vajrasattva?

Perhaps, 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 performs 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?

Vajrasattva Mantra

Vajasattva incorporates 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 visualize 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

Or, we might pronounce 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

What does the mantra mean?

The mantra has been translated in 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.

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.

Visualizing the Remedy

When we visualize the power of Remedy — while chanting mantras 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.)

Mantra chanting of 100-syllable mantra:

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.”

Ideally, though, empowerment not only makes the practice more profound and effective, it helps with the transformative understanding of Emptiness and ego-lessness. If we have empowerment, we can visualize ourselves as a 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.

Teaching on the Vajrasattva Mantra at Sravasti Abbey:

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.”

What is Ganapuja, Ganachakra or Tsog (Tsok) and why is it so precious and important?

From the Heruka Root Tantra regarding Ganachakra:

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

About Ganapuja from book of Chögyal Namkhai Norbu – Ganapuja, Shang Shung Edizioni

‘…we call the Ganapuja tun cog. Tun is practice session for a limited time, cog means ‘accumulation of merit’ via good actions. So Ganapuja means accumulation (gana) through offering (puja)…’

 

NOTE: Ganachakra or Tsog Dates for 2024 below in table.

GanaPuja or GanaChakra: What’s the Difference?

Ganachakra is what we call Tsog (Tsok). It simply means Accumulation Wheel (Gana is “accumulation” as in Accumulating Merit and Chakra is Wheel).

Ganapuja is what we call Tun Cog. It means Accumulation Offerings (Gana is “accumulation” and Puja is offerings.)

Ganachakra is more formal than Ganapuja, and traditionally is a commitment for people with certain empowerments on the 10th and 25th of each lunar month. Ganapuja is usually celebrated five times per month (including the 10th and 25th) but is not a commitment. It is an opportunity for accumulation of merit for the benefit of all.

We think of “gana” events as gatherings but even when we don’t “gather”  — for example if we practice at home — we still visualize the entire Sangha participating. In Ganapuja creates merit and purifies negative karma. Ganachakra also creates skies of merit and purifies negative karma, but it also renews our vows and commitments.

Ganachakra Tsog Dates

Ganachakra (Tsog) offerings are traditionally made on two lunar dates each month — the 10th and the 25th:

• The 10th honors Guru Rinpoche, the Yidams, Wisdom and Compassion, and the Three Jewels and Three Roots
• The 25th honors the Dakinis (Dakini Day), the Wisdom Activity Dakinis, and the Three Jewels and Three Roots.

NOTE: All dates for this year at the bottom of this feature.

In other words, on both of these special offering days, we offer and ask for blessings from the Three Jewels and the Three Roots. On the 10th we are honoring Wisdom and Compassion and on the 25th we especially celebrate Buddha Activities (Dakinis):

• The outer Three Jewels are the Buddha, Dharma, and Saṅgha.
• Three Roots: the Guru (or Teacher), who is the root of blessings; the Yidam, who is the root of accomplishment; and the Dakini, who is the root of enlightened activity.

Ganapuja Dates

Ganapuja Dates are traditionally for everyone, and are on the lunar special dates: new moon and full moon in particular, Tara Day (the 8th of the Lunar Month) and — even if you don’t have empowerments for Ganachakra — we usually offer Ganapuja on the 10th and 25th days as well to honor the Yidams and Gurus (10th) and Dakinis and Activity Mothers (25th). So the five special days for Ganapuja (Accumulation of Merit) are:

• New Moon (special to Vajrasattva and associated with purifying negative karma) (last day of each lunar month)
• 8th of the Lunar Month (special to Tara and Medicine Buddha)
• 10th of the Lunar Month (Ganapuja if you don’t do Ganachakra Tsog, special for Guru Rinpoche and all Yidams)
• Full Moon (special to Amitabha and Shakyamuni Buddha and all Buddhas)
• 25th of the Lunar Month (Ganapuja if you don’t do Ganacharka or Tsog, special for all Dakinis and Activity Yidams)

For more on special Lunar Dates (together with all the dates in a calendar) see our feature>>>

Ganapuja or Ganachakra Tsog Purpose

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

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

Ganapuja, meaning Accumulation Offering is less formal and not normally considered a “commitment” — although it is highly meritorious. It simply means Accumulation Offering and is often a group event Puja, or a single person making Puja offerings on behalf of the Sangha. As long as we dedicate the merit of our Puja offering to all sentient beings and visualize the merits coming to all of our sangha, it is Ganapuja, and accumulates merits and purifies negative karma.

• Even though the 10th is dedicated especially to the Male aspects: Buddha, Guru (especially Guru Rinpoche Padmasambhava and the Male Yidams, we are actually offering to the entire merit field, all six of the Three Jewels and the Three Roots.
• The 25th, dedicated to the Female Wisdom Activity aspects (Dakinis) ad the Female Yidams, it is likewise offered to the entire merit field of Three Jewels and Three Roots.

Differences in Offerings

For GanaChakra there is always a prescribed Sadhana, with praises and songs and blessings, and always involves self-generating as your Yidam (visualizing yourself as your Yidam). For GanaPuja there is usually a Puja Offering, with frontal visualization or an altar set up to make offerings in front of the group or you. (No self generation is required, but if you have empowerment you may choose to do so.)

GanaPuja normally make offerings of Mandalas and outer sensory offerings, praises and songs and mantras. GanaChakra or Tsog always follows a more rigorous Sadhana, with extensive offerings, including special mantras, songs, and a feast. Often we are asked to bring food to the event. We offer it first to the Three Jewels and Three Roots, then especially to our teacher, then we may partake ourselves as well. The blessed offerings bless our mindstreams and renew our empowerments and commitments.

Ganachakra or Tsog Offering — What it means

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

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

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

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

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

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

Pandit Ratna Raksherita explained:

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

Ganachakra Tsog is special

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

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

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

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

Actual method for Ganachakra

Anyone may particiapte in both Ganapuja or Ganachakra (if invited) but if you attend Ganachakra without empowerment, you are there as a spectator. You do not self-generate.

For the actual method of Ganachakra, this must be guided/taught by a qualified teacher. Normally, you attend as a group, to the Gompa, temple or monastery. If you cannot, or if you are remote, you can do this on your own. There is a ceremony for those empowered to perform Tsog. If you have no empowerment, you can, if invited, attend and receive blessings, but in this case you do not perform the Sadhana portions that are self-generation, and you visualize the Yidams and merit field in front of you.

Dakini Day and Tsog 2024

• January 6
• February 5
• March 5
• April 4
• May 3
• July 1 and July 30
• August 28
• September 27
• October 26
• November 25
• December 25

Guru Rinpoche Day and Daka Tsog

• January 20
• February 19
• March 19
• April 18
• May 18
• June 16 Annual Birthday of Guru Rinpoche: Considered a Buddha Day
• July 16
• August 14
• September 13
• October 12
• November 11
• December 10

NOTES

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