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.

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.”

Buddha taught with “upaya” which means “skillful means” using that most powerful of mechanisms of consciousness, the “imagination.”  Skillful means is not a fiction, but rather a way of comprehending truth through illustrations, imagination and imagery. This is why both Buddha and Jesus taught in parables — bridging imagination with intellect. The ability to use “story” to convey truth is as old as the most ancient of myths. It is also why creativity is vital to Buddhist practice.

Throughout history, mankind’s great philosophers, scientists, religious thinkers, artists — and Buddhist Yogis — tended to be those with active imaginations and the ability to visualize creatively. Da Vinci was both an inventor and an artist. Inventors are, by definition creators. Scientists may be rational, but breakthroughs come from going beyond what we know already and asking “what if…” It is no different in spiritual practices.

Proving the power of imagination — watch a movie, read a book?

The great Buddhist teacher Gelek Rimpoche once described the best method to prove the benefits of visualization is watching a gripping movie— or reading an intense novel. When we watch a “horror movie” and feel a visceral, too real fear arise, our knuckles clench, we clench our teeth, and sometimes we yell out loud “don’t go in there!” to the imaginary protagonist about to be “eaten” by the monster.

How does that work? Our mind temporarily suspends disbelief. This doesn’t work if the first scene of the movie is the monster eating a victim. The writer has to “build up” a credible world, and work on creating emotions and suspense so that we are “invested” in the character.

Let’s face it — we know the monster in the movie or novel is not real. It’s makeup and FX or words. So, why do we actually feel tangible fear — or other emotions in the case of, for example, a romance story, a stirring adventure or a tragic biography? It starts with “investing” in the journey.

In the case of the spiritual journey, this is an even bigger challenge than the one faced by the novelist or scriptwriter. Basically, we take a journey in our own mind and imagination. And, what is mind, exactly? It’s easier to explain what mind “is not” than what it is. Khenpo Karthar Rinpoche explained:

“You cannot say the mind is something; you cannot say the mind is nothing; you cannot say it is substantial; you cannot say it is nonexistent and utterly insubstantial. Its nature cannot be described by anyone.” [3]

Buddha, Jesus, Lao Tzu — the visionaries

Some may dismiss this concept of imagination as a vehicle as “too New Age,” but we only have to consider our great spiritual leaders, from Buddha to Jesus to Lao Tzu, who retreated into the depths of their minds to find revelations to dismiss this claim. Buddha battled “Mara” under the Bodhi tree; Jesus famously faced temptation alone in the desert. Lao Tzu, the founder of Taoism (Daoism), likewise crossed a desert, in his case on a water buffalo, leaving behind the corruption of the world on a heroic quest for truth.

Most of the great Buddhist Yogis — from Atisha in India to Milarepa in Tibet — the great visionaries of the Vajrayana tradition of Buddhism, faced not only gruelling, isolated visionary experiences, they ultimately encountered their Buddha or Yidam or inspiration through hardships and inner retreat. Likewise, for the great Catholic saints — visionaries who experienced visions, rather than relied on towering intellects. Of course, there is a fine line between visionary and “madness” — which is why we still need the teaching and guidance of a spiritual guide, guru, or teacher.

Does deeper understanding arise from imagination?

Self-experiencing retreats and meditations are critical aspects of most spiritual paths — and certainly in Vajrayana Buddhism. This is why in Buddhism we call our meditations “practice” rather than “study.” Even reciting sutra is a “practice” — we recite out loud and try to envision what is happening, rather than simply “learn it.”

Imagination allows us to see beyond the limits of our limited knowledge, and can help us to reach a deeper understanding of what is real and true. By using visualization techniques in meditation and retreat, we can unlock hidden truths within ourselves that are otherwise inaccessible. So while Buddhism may espouse rationality and logic as its methods of inquiry, it is imagination — through visualization and creativity — that ultimately leads us down the path to Enlightenment.

While such imaginative visualization may seem esoteric or out of the ordinary, it is actually a form of Buddhism that has been practiced for centuries. By engaging in deep contemplation and visualizing our deepest truths and desires, we can tap into a source of wisdom and enlightenment that transcends study alone. So while many religions focus on dogma and strict adherence to rules, Buddhism encourages us to be creative and let our imaginations guide us to the truth.

Waking up — stirring the mind to see beyond

In Buddhism, Enlightenment is often translated as “to awake” or “waking up.” In Zen or Chan Buddhism we try to shake up our minds to see beyond our conditioning, with Koans (unsolvable riddles) and long sessions of Zazen. In Vajrayana Buddhism — which seems “strange” or irrational to some Buddhists — we try to shake up our perceptions; we try to recognize “the true nature of reality” and embrace the emptiness of illusory ego. In the elder schools and Pali Suttas, we are taught methods and meritorious conduct — learning from the visionary experiences of Shakyamuni Buddha.

Khenpo Karthar Rinpoche, explained, “The nature of the mind of all sentient beings, irrespective of any obscurations that may obscure or conceal it, has from the very beginning been buddha. There is an inherent wakefulness and perfection to the mind of each and every being.” [3]

What motivates us to try to “wake up” and see the nature of the ultimate truth? Herbie Hancock, the great jazz musician (who was famously a Buddhist) described the motivation this way: “fear, pain and suffering” but also, as he pointed out “joy, desire, humor and observation.” [2] Hancock actually went so far as to claim Buddhism specifically “expands our creativity.”

Suffering teaches us to “directly experience”

Buddhism views suffering as the root of all our troubles — and Buddhism’s focus is on overcoming suffering and attachments.

Can Buddhism be considered “rational”? Yes, Buddhism does embrace rationality and logic as a means to an end — which is why meditation and retreats are important aspects of Buddhism. But Buddhism is not simply about understanding or intellectual inquiry; it involves a direct experience of the truth that surpasses mere rational thoughts or deduction. And that experience often comes through using the power of imagination — using visualization techniques to unlock hidden truths within ourselves, and letting our imaginations guide us towards Enlightenment.

So while some may argue that Buddhism relies too heavily on intuition or creativity, there is no doubt that it also embraces rationality and logic as tools for understanding the truth. While visionary Buddhism (i.e. Vajrayana) may seem “strange” or “esoteric,” it is this combination of reason and imagination that ultimately leads us toward our ultimate goal: a deeper understanding of ourselves and the world around us, free from suffering and pain.

Buddhism embraces the “Emptiness” and discard preconceptions

Some scholars incorrectly associate Buddha’s teaching on Emptiness (Shunyata) with negativity and nihilism — when, in fact, Buddhism embraces Emptiness as a vehicle of creative inspiration. By removing the artificial, psychological construct of ego — that binds us to our notions with attachments and perceptions — Shunyata, or Emptiness embraces the totality of concept, creativity, and “the possible.”

In Vajrayana deity practices, for example, at all levels of practice, we first “dissolve” ourselves into emptiness, then recreate our “non-self” as an idealized icon of Enlightenment — a deity such as compassionate Avalokiteshvara. We then dissolve this once again. Why go to these elaborate lengths to visualize the deconstruction of our artificial selves? To “show” the mind that we are not just our fragile egos and to demonstrate that we are something much greater — none other than potential Buddhas ourselves. Rather than “nihilistic” or depressing, it is inspiring, although it tends to be me the most uplifting for those who tend to have creative minds.

Creativity is a “vehicle of experience” in Vajrayana practice

Whether the Vajrayana teacher advises us to “visualize” a deity with 1000 arms to symbolize the endless compassion of the Bodhisattva — or uses the language “imagine” — there is no doubt that these skillful means are vital as a method. It’s not about making practices “exotic” or alluring. While sutra study and commentaries are vital as foundations, ultimately we have to experience them for ourselves.

Gelek Rimpoche explained (a full nutshell explanation!):

“We have five skandhas, or the five aggregates [form, sensation, perception, mental formations, consciousness]. The essence of the Vajrayana is to transform these five aggregates into five wisdoms through visualizations and other techniques. We play with our emotions and work with them. It is a very quick path. In the Theravadin tradition, the goal is the arhant level, total freedom from pain, sufferings, and delusions. The goal in the Mahayana tradition is the buddha state, or buddhahood, which is the one state beyond the arhant level—but it takes aeons to reach. And in the Vajrayana, the goal is Buddhahood, which is considered reachable within your lifetime, whatever short amount of life you have left.” [4]

What is the “vehicle of experience?” Inevitably, it is a visionary journey. Consider Buddha sitting under the Bodhi tree ready to wrestle Mara in his own mind. Did Mara manifest his armies around Buddha, assailing him with arrows in our discernable reality — or was it a visionary journey in Shakyamuni’s vast mindscape? It doesn’t matter, in Buddhist terms, since our perceptions are illusory or misunderstood.

One easy way to “step in” to visualization of a deity as a practice is to follow a guided meditation of an experienced teacher. Here is an example, of a short Green Tara guided visualization teaching (in this case Green Tara):

Rely on imagination, but trust in the Three Jewels

What separates the visionary meditation of a Buddhist from a romp through the mind and imagination or a New Age trend? While imagination and visualization may be the vehicle, Buddhists have a destination and a Refuge. The destination is Enlightenment for the benefit of all sentient beings — the Bodhichitta mission — while the Refuge that we rely on are the Three Jewels: Buddha, Dharma, and Sangha. The visionary paths, and notably Vajrayana, rely on the guidance of a Guru — who represents the refuge as the teacher, teachings and supporting friend. Blind imagination without the guide is simply a wild ride or a dream. Imagination and visions, in Buddhism, are in service of the mission — no more than a tool.

So, while imagination may be the “fast path” secret to accomplishing the Bodhichitta mission — it remains in service to the compassionate Dharma mission.

Buddhism encourages us to use our own creative imagination — for it is that same imagination that can open the doors of perception, and lead us to Enlightenment. Yet, it is not unguided, unbridled, whimsical fantasy, even when we visualize 1000-armed Bodhisattvas or enlightened beings who manifest as mythical images.

Buddhism encourages you to tap into your power of imagination. Let your creativity drive you on the journey toward truth, and unlock the wisdom and compassion that lies at the heart of all beings.

What about those who cannot visualize?

Everyone can visualize. If you couldn’t visualize, you wouldn’t be able to enjoy a movie or a novel. Usually it’s just our own obstacles that “block” our apparent ability to visualize.

Alexander Berzin, in an excellent feature on “How to visualize,” explains it this way:

“Many people say, “Well, I can’t visualize. So how can I use these methods?” Actually, if we take a moment to investigate, we find that we all do have powers of imagination. For instance, try to remember what your mother or your best friend, it doesn’t matter who, looks like. Please do that for a moment. Almost all of us are capable of remembering what our most closely loved ones look like. So, almost all of us are able to visualize.” [5]

Likewise, if we say a name or label out loud — such as “Tara” or “Buddha” — we almost always get a flash of an image of that labelled person or being in our heads. If you think of a “red apple” you know what that looks like instinctively. Therefore, you can visualize.

There are, psychologically speaking, two sides of the human brain. There is the so-called rational mind and intuitive mind. Or the right brain, left brain. Vajrayana and other forms of visual meditation simply recognize that both are important. By generating imaginative images, our mind responds to the symbolism of those images.

What about Aphantasia — the inability to “picture”

There is a term for people who legitimately cannot imagine or visualize. Aphantasia — which we covered in this extensive feature (here) — is certainly a phenomenon, but it’s extremely rare. In most cases, we all visualize, but some people find it difficult to do “on demand” — such as when a teacher says, “now visualize healing light going out to all beings in the world.” We think we don’t “see” that image — but actually, the moment the teacher speaks those words, that image flashes across your neural network. Sustained visualization is more difficult, and requires discipline, which is why in Buddhism, we call our meditations “practice.”

Dr. Bezin explained:

“In order to understand the various levels and usages of visualization, first we need to throw the word visualization out of the window. It is the wrong word because the word visualization implies something visual. In other words, it implies working with visual images and it also implies working with our eyes. This is incorrect. Instead, we are working with the imagination. When we work with the imagination we’re not only working with imagined sights, but also with imagined sounds, smells, physical sensations, feelings – emotional feelings – and so on.” [5]

• In part 2 of this series, we explore: How to Visualize or Imagine in Vajrayana, step-by-step.

Notes

[1] Madhyantavibhaga

[2] In Norton Lecture, Hancock Discusses Buddhism, Sources of Creativity, feature by Joanie Timmins, in The Harvard Crimson.

[3] Vajrayana Explained by Khenpo Karthar Rinpoche, feature in Lion’s Roar Oct 21, 2019.

[4] A Lama for all seasons, Trycicle magazine interview with Gelek Rimpoche

[5] Visualization Practice in Tantra, by Alexander Berzin

Why is the Dharani of Ushnisha Vijaya considered the King of Dharanis in all Six Realms? Why should it be a daily practice for Mahayana Buddhists? Why did Shakyamuni Buddha teach this Dharani? Why is Ushnisha Vijaya much more than the “conqueror of death,” or the long-life Buddha? We answer these questions and present the Dharani and originating Sutra, the words of Buddha.

Dharani for the Six Types of Suffering

The Dharani of Ushnisha Vijaya, taught by Shakyamuni Buddha, overcomes  Six Types of Suffering in the Six Realms, which are manifested in the poisons afflicting the Six Realms.

Video with 7 repetitions of the long Dharani in Sanskrit:

The Dharani overcomes the poison of anger, supreme in the hell realms. It triumphs over greed, the poison of the Preta or Hungry Ghost Realm. It overcomes the poison of stupidity or ignorance, as represented by the Animal Realm. It neutralizes our paralyzing jealousy, the cause of wars and major suffering, allegorical of the Asura Realm. And, most importantly, in our clingy “never enough” modern world, it overcomes excessive attachments to pride and also desires and habitual enjoyment, which are the poisons of the heavenly or Deva Realm. (See the section below elaborating on the Six Realms.)

Ushnisha Vijaya Dharani Chanted in Sanskrit!

Buddha Weekly’s beautiful original vocals of this very powerful Dharani in Sanskrit. Chant along for benefits (no empowerment required) with the Dharani text below:

Symbolizing this, the supreme Dharani was taught to a heavenly “audience,” a realm and condition in Buddhism representing the most pervasive of poisons. These are excessive addictions to pleasure and pride.

This Dharani from Sutra, taught by Shakyamuni Buddha, was in response to a request for help from Lord Shakra, an epithet of Indra. He requested on behalf of a Devaputra, which means a son of a god,  who was about to fall into multiple lower rebirths due to karma arising from his addiction to pride and pleasure.

Two Realities: Both Legitimate

In Buddhism, you can view the Devas and heavenly realms as metaphors for the poison of excessive attachment to pleasures and pride, or you can view them as literal realms. In the context of ultimate reality, it makes no difference, since Wisdom reveals our understanding of relative reality is illusory.

In the Sutra, this Devaputra, or son of a god, had spent eons in the heavens, experiencing every pleasure, but also creating vast negative karma due to his pursuit of endless enjoyments. Even Devas and Gods are subject to the law of karma, or cause and effect.

On his behalf, Lord Shakra, who is famous as a protector of Buddhism and the Buddha, attended one of Buddha’s teachings and asked for help on behalf of the Devaptura. The teaching he received was the Dharani of Ushnisha Vijaya which purifies all karmas and obstacles of all beings of all six realms, even the Heavenly realms.

The story of the Devaputra from Sutra

Quoting from translation of The Ushnishavijaya Dharani Sutra:

“At that time the devas in Trayastrimsha Heaven were also having a gathering in the Good Dharma Hall. Among them was a devaputra by the name of Suṣṭhita who, together with the other great devaputras, was frolicking in the garden and courtyard, enjoying in the supremely wonderful bliss of heavenly life. Surrounded by devis they were extremely happy – singing, dancing and entertaining themselves.

Soon after nightfall, Devaputra Suṣṭhita suddenly heard a voice in space saying, “Devaputra Suṣṭhita, you have only seven days left to live. After death, you will be reborn in Jambudvipa (Earth) as an animal for seven successive lives. Then you will fall into the hells to undergo more sufferings. Only after fulfilling your karmic retribution will you be reborn in the human realm, but to a humble and destitute family, while in the mother’s womb you will be without eyes and born blind.”

On hearing this, Devaputra Suṣṭhita was so terrified that his hair stood on end. Tormented and distressed, he rushed over to the palace of Lord Shakra. Bursting into tears and not knowing what else to do, he prostrated himself at the feet of Lord Shakra , telling Lord Shakra of what had happened.

“As I was enjoying the frolic of dance and songs with the heavenly devis, I suddenly heard a voice in space telling me that I had only seven days left, and that I would fall into Jambudvipa after death, remaining there in the animal realm for seven successive lives. Following that, I would fall into the various hells to endure greater sufferings. Only after my karmic retribution had been fulfilled would I reborn as a human, and even then I would be born without eyes in a poor and disreputable family. Lord of Heaven, how can I escape from such sufferings?”

Lord Shakra  immediately calmed his mind to enter Samadhi and made careful observations. Instantly, he saw that Suṣṭhita would undergo seven successive evil paths in the forms of a pig, dog, jackal, monkey, python, crow and vulture, all feeding on filth and putrescence.

Having seen the seven future rebirth forms of Devaputra Suṣṭhita, Lord Shakra was shattered and was filled with great sorrow, but could not think of any way to help Suṣṭhita. He felt that only the Tathagata, Arhate, Samyak-sambuddha could save Suṣṭhita from falling into the great sufferings of evil destines.

Thus, soon after nightfall that very day, Lord Shakra prepared various types of flower wreaths, perfume and incense. Adorning himself with fine Deva garments and bearing these offerings, Lord Shakra made his way to the garden of Anathapindika, abode of the World Honored One. Upon arrival, Lord Shakra first prostrated himself at the Buddha’s feet in reverence, then circumambulated the Buddha seven times clockwise in worship, before laying out his great Puja (offerings).

Kneeling in front of the Buddha, Lord Shakra described the future destiny of Devaputra Suṣṭhita who would soon fall into the evil paths with seven successive rebirths in the animal realm with details of his subsequent retribution.

Instantly, the ushnisa on crown of the head of the Tathagata radiated multiple rays of light, illuminating the world in all ten directions, the light then returned, circling the Buddha three times before entering His mouth. Then the Buddha smiled and said to Lord Shakra:

“Lord of Heaven, there is a Dharani known as the ‘Usnisa Vijaya Dharani’. It can purify all evil paths, completely eliminating all sufferings of birth and death. It can also liberate all miseries and sufferings of beings in the realms of hell, King Yama and animal, destroy all the hells, and transfer sentient beings onto the virtuous path.”

“Lord of Heaven, if one hears this Usnisa Vijaya Dharani once, all the bad karma incurred from his previous lives that should cause him to fall into hells will be destroyed altogether. He will instead acquire a fine and pure body. Wherever he is reborn, he will clearly remember the Dharani – from one Buddhahood to another, from one heavenly realm to another heavenly realm. Indeed, throughout the Trayastrimsha Heaven, wherever he is reborn, he will not forget.”

“Lord of Heaven, if someone at death’s door recalls this divine Dharani, even for just a moment, his lifespan will be extended and he will acquire purification of body, speech and mind. Without suffering any physical pain and in accordance with his meritorious deeds, he will enjoy tranquility everywhere. Receiving blessings from all the Tathagatas, and constantly guarded by devas and protected by Bodhisattvas, he will be honored and respected by people, and all the evil hindrances will be eradicated.”

“Lord of Heaven, if anyone can sincerely read or recite this Dharani even for a short period of time, all his karmic retribution which would lead him to suffer in the hells, the animal realm, the realm of King Yama and the hungry ghost realm, will be completely destroyed and eradicated without leaving any trace. He will be free to go to any of the Buddhas’ Pure lands and heavenly palace; all gateways leading to the Bodhisattvas’ abode are open to him unobstructed.”

After hearing the above discourse, Lord Shakra immediately appealed to the Buddha, “For the sake of all sentient beings, may the World Honored One kindly give a discourse on how one’s lifespan can be lengthened.”

The Buddha was aware of Lord Shakra ‘s intention and his eagerness to hear His discourse on this Dharani and so immediately proclaimed the Mantra thus:

namo bhagavate trailokya prativiśiṣṭāya buddhāya bhagavate

tadyathā oṃ viśodhaya viśodhaya

asamasama samanta avabhāsa spharaṇa gati gahana svabhāva viśuddhe

abhiṣiñcatu māṃ

sugata vara vacana

amṛta abhiṣeke mahāmantra pāne

āhara āhara āyuḥ sandhāraṇi

śodhaya śodhaya gagana viśuddhe

uṣṇīṣa vijaya viśuddhe

sahasraraśmi sañcodite

sarva tathāgata avalokana ṣaṭpāramitā paripūraṇi

sarva tathāgata mati daśa-bhūmi prati-ṣṭhite

sarva tathāgata hṛdaya adhiṣṭhāna adhiṣṭhita mahāmudre

vajrakāya saharaṇa viśuddhe

sarva āvaraṇa apāya durgati pariviśuddhe

pratinirvartaya āyuḥ śuddhe

samaya adhiṣṭhite maṇi maṇi mahāmaṇi

tathātā bhūta koṭi pariśuddhe

visphuṭa buddhi śuddhe

jaya jaya vijaya vijaya smara smara

sarva buddha adhiṣṭhita śuddhe

vajre vajra garbhe vajraṃ bhavatu mama śarīraṁ

sarva sattvānāṁ ca kāya pariviśuddhe

sarva gati pariśuddhe

sarva tathāgatāśca me sama āśvāsayantu

sarva tathāgata sama āśvāsa adhiṣṭhite

budhya budhya vibudhya vibudhya

bodhaya bodhaya vibodhaya vibodhaya

samanta pariśuddhe

sarva tathāgata hṛdaya adhiṣṭhāna adhiṣṭhita mahāmudre svāhā

Then the Buddha told Lord Shakra , “The above Mantra is known as the ‘Purifying All Evil Paths’ Usnisa Vijaya Dharani’. It can eliminate all evil karmic hindrances and eradicate the suffering of all evil paths.”

The Sutra is for Everyone of All Six Realms

This story is as much for us as it was for the Devas. The Devas symbolize beings who are enjoying every pleasure but are trapped by them.

In Buddhism, the god realm, or heavenly beings, represents extreme attachments to pleasures and enjoyment.

Gods and the Heavenly Realms are metaphors for our own lives — and this teaching cautions against overly indulging in attachments and pleasures. Attachments and pleasure are the poison afflicting the Heavenly Realm.

It doesn’t matter if you view the heavenly realms as literal or metaphorical; the teaching transcends both, and applies regardless of your understanding of ultimate and illusory reality.

The attachments and pleasures of gods illustrate that even the most perfect pleasures we enjoy here and now a humans, are not permanent. We can be rich, or have a happy family life, or achieve our life goals, but none of this is permanent. All beings, even the gods, are subject to karmic repercussions.

The benefits outlined by Buddha go far beyond purifying our excess negative karma, and far beyond purifying only karma associated with attachments and pleasure. Many Dharanis or mantras focus on one type of being or one realm of existence,  symbolizing the six types of suffering.

• See the section below explaining the metaphor of the six realms.

Benefits of Dharani as Explained in Sutra

According to the Sutra, major benefits of this dhāraṇī include all areas of life, all karmas and all obstructions or dangers:

• Rescue from all dangers
• Protect from Calamities, including natural disasters such as drought, flood, wind, fire
• Purify negative karma, including from past lives
• Eliminate all karmic obstructions
• Increase merit and blessings
• Lengthen lifespan and quality of life
• Heal from diseases, illnesses, wounds or epidemics
• Attain anuttarā-samyak-saṃbodhi, or supreme perfect wisdom
• Relieve beings in the ghost or Preta realm or humans suffering in a state of Hungry Ghost Realm (excessive hunger for more)
• Benefit birds, animals and all crawling creatures or humans suffering in a state of Animal Realm (excessive fear)
• Destroy suffering in the Hell Realms or humans suffering in a state of Heal Realm (excessive anger)
• Relieve beings in the God Realms, beings with excessive attachment to pleasure, or humans suffering metaphorically as God Realm (excessively attached) beings.
• Relieve beings in the Demi-God or Asura Realms, beings with too much jealousy, or humans suffering metaphorically as Demi-God Realm beings.
• Increase wisdom
• Reverse the fixed karma
• Help minimize collective karma — for example, the karma of a country
• Harmonise relationships, including spouses, friends, associates
• Ultimately purifying us to be reborn in Sukhavati or other pure lands

Dharani

The actual Dharani, as transmitted by Shakyamuni Buddha is:

namo bhagavate trailokya prativiśiṣṭāya buddhāya bhagavate

tadyathā oṃ viśodhaya viśodhaya

asamasama samanta avabhāsa spharaṇa gati gahana svabhāva viśuddhe

abhiṣiñcatu māṃ

sugata vara vacana

amṛta abhiṣeke mahāmantra pāne

āhara āhara āyuḥ sandhāraṇi

śodhaya śodhaya gagana viśuddhe

uṣṇīṣa vijaya viśuddhe

sahasraraśmi sañcodite

sarva tathāgata avalokana ṣaṭpāramitā paripūraṇi

sarva tathāgata mati daśa-bhūmi prati-ṣṭhite

sarva tathāgata hṛdaya adhiṣṭhāna adhiṣṭhita mahāmudre

vajrakāya saharaṇa viśuddhe

sarva āvaraṇa apāya durgati pariviśuddhe

pratinirvartaya āyuḥ śuddhe

samaya adhiṣṭhite maṇi maṇi mahāmaṇi

tathātā bhūta koṭi pariśuddhe

visphuṭa buddhi śuddhe

jaya jaya vijaya vijaya smara smara

sarva buddha adhiṣṭhita śuddhe

vajre vajra garbhe vajraṃ bhavatu mama śarīraṁ

sarva sattvānāṁ ca kāya pariviśuddhe

sarva gati pariśuddhe

sarva tathāgatāśca me sama āśvāsayantu

sarva tathāgata sama āśvāsa adhiṣṭhite

budhya budhya vibudhya vibudhya

bodhaya bodhaya vibodhaya vibodhaya

samanta pariśuddhe

sarva tathāgata hṛdaya adhiṣṭhāna adhiṣṭhita mahāmudre svāhā

In Devanāgarī Script:-

नमो भगवते त्रैलोक्य प्रतिविशिष्टाय बुद्धाय भगवते

तद्यथा ॐ विशोधय विशोधय

असमसम समन्त अवभास स्फरण गति गहन स्वभाव विशुद्धे

अभिषिञ्चतु मां

सुगत वर वचन

अमृत अभिषेके महामन्त्र पाने

आहर आहर आयुः सन्धारणि

शोधय शोधय गगन विशुद्धे

उष्णीष विजय विशुद्धे

सहस्ररश्मि सञ्चोदिते

सर्व तथागत अवलोकन षट्पारमिता परिपूरणि

सर्व तथागत हृदय अधिष्ठान अधिष्ठित महामुद्रे

वज्रकाय सहरण विशुद्धे

सर्व आवरण अपाय दुर्गति परिविशुद्धे

प्रतिनिर्वर्तय आयुः शुद्धे

समय अधिष्ठिते मणि मणि महामणि

तथाता भूत कोटि परिशुद्धे

विस्फुट बुद्धि शुद्धे

जय जय विजय विजय स्मर स्मर

सर्व बुद्ध अधिष्ठित शुद्धे

वज्रे वज्र गर्भे वज्रं भवतु मम शरीरं

सर्व सत्त्वानां च काय परिविशुद्धे

सर्व गति परिशुद्धे

सर्व तथागताश्च मे सम आश्वासयन्तु

सर्व तथागत सम आश्वास अधिष्ठिते

बुध्य बुध्य विबुध्य विबुध्य

बोधय बोधय विबोधय विबोधय

समन्त परिशुद्धे

सर्व तथागत हृदय अधिष्ठान अधिष्ठित महामुद्रे स्वाहा

Dharani with English line-by-line

For the purpose of helping us understand the Dharani, we present two scholar’s translations to English. Note, however, that it should be actually chanted in the Sanskrit, and that straight translation doesn’t always capture every nuance of the teaching. For instance, translating Bhagatvate as “blessed one” is in complete, but it is helpful for context:

Namo bhagavate, trailokya prativisistaya,

Adoration to the blessed, in the triple world the most excellent,

buddhaya bhagavate! Tadyatha Om!

to the enlightened! Adoration to the blessed! Namely: Om!

Vishodhaya, vishodhaya – asama-sama,

Cleanse, cleanse – the always impartial,

samantavabhasa-spharana

being in possession of all-pervading, all-illuminating light,

gati gahana, svabhava vishuddhe abhisinchatu!

cleansed of the darkness of the five paths of existence, the pure in-himself

Mam, Sugata, vara vachana amirta abhisekai maha,

Consecrate us, Sugata, with an immortal consecration which consists of the best words,

mantra-padai! Ahara, ahara

the great true phrases! Remove disasters, remove disasters,

ayuh sam-dharani! Sodhaya, sodhaya,

holder of an eternal life! Cleanse us, cleanse us,

gagana visuddhe usnisa vijaya vishuddhe,

the as-pure-as-the-sky, as the victorious head-crown as pure,

sahashra-rasmi sam-chodite! 

the inflamed with a thousand rays of light!

Sarva tathagata avalokani,

O One overseeing the thus-gone ones,

sat-paramita-paripurani!

the perfect in the six paramitas!

Sarva tathagata mati dasha-bhumi prati-sthite!

O One who has passed all ten stages of tathagata-consciousness!

Sarva tathagata hirdaya adhisthanadhisthita maha-mudre,

O One who from the heart of every tathagata the spiritual power emanating holds

maha-mudre, vujra kaya sam-hatana vishuddhe!

the great seal, whose body is as adamantine and pure as diamond!

Sarva varana apaya-durgati pari vishuddhe prati-nivartaya ayuh shuddhe!

O One who is thoroughly cleansed of all return-compelling karma!

Samaya adhisthite, mani, mani, maha mani! Tathata,

Keep your promise, jewel, jewel, great jewel! Suchness,

bhuta-koti parishuddhe visphuta buddhi shuddhe, jaya, jaya,

the absolute pinnacle of evolved purity of mind, be victorious, be victorious;

vijaya; vijaya! Smara; smara!

be ever victorious; be ever victorious! Bear in mind; bear in mind!

Sarva buddha adhisthita shuddhe!

O One who of all buddhas is the pure and appointed!

Vajri vajragarbhe, vajram bhavatu mama shariram!

Vajra-holding diamond-womb, let my body be like diamond!

Sarva sattva’am cha kaya –

O One who possesses a pure body –

pari vishuddhe sarva gati parishuddhe –

who is absolutely pure from all the paths of existence –

sarva tathagata singcha me samasvasayantu,

O One who consoles me by all the tathagatas,

sarva tathagata samasvasa adhisthite,

O One who is empowered with all the consoling power of the tathagatas,

budhiya, budhiya, vibudhiya, vibudhiya!

be enlightened, be enlightened, be ever enlightened, be ever enlightened!

Bodhaya, bodhaya, vibhodhaya,

Have them enlightened, have them enlightened, have them ever enlightened,

vibodhaya, samanta parishuddhe!

have them ever enlightened, the most pure in a thoroughgoing way!

Sarva tathagata hirdya adhisthanadhisthita

O One who from the heart of every tathagata the spiritual power emanating holds

maha-mudre, svaha!

the great seal, hail!

Six Realms as Metaphors for Poisons

The Ushnisha Vijaya Dharani benefits all beings in all six realms. Again, these realms can be thought of as literal, but equally as “states” within our own lives. In Buddhism this is called the six paths, or in older literature the six realms of God realm, Demi-gold Realm, Human Realm, Animal Realm, Hungry Ghost Realm and Hell Realm. If we are in the Human Realm, we can practice Dharma with the potential to become Enlightened.

The reality is, even if we call ourselves Human, in Buddhist terms we’re metaphorically suffering in one of the other five realms.

Too much Pleasure: Deva Realm

For example, if we are excessively attached to pleasures, riches and sensory pleasures we can be metaphorically said to be suffering in the God Realm or Heavenly Realm, also called Deva Realm. This is the type of person Buddha was speaking to in the Ushnisha Vijaya Sutra. These are people who have pleasures now, but we are obsessed or  attached to these pleasures. They become poisons that obscure our potential to become Enlightened. For this reason, it is very difficult for Gods to become Enlightened. There are too many pleasures to distract us from practice.

Too Much Envy: Asura Realm

If we are excessively attached to jealousy and envy, we can be said to be suffering in the Demi-god realm, also called Asura Realm.  This is because we cannot overcome our envy for those with more pleasures than us.

Too Much Fear: Animal Realm

If we are metaphorically suffering in the Animal Realm we live a life of constant fear, always worried about being attached by other animals. We are overworked and exploited and used. We are always afraid. In this case, our poison is anxiety and fear.

Too Much Greed: Preta Realm

If we are metaphorically suffering in the Hungry Ghost or Preta realm, we are always hungry and thirsty — because no matter what we have, we’re greedy for more. We always see something better just a little further. We’re always in torment because our hunger and needs can never be fulfilled. This can mean someone who is literally in poverty and suffering of literal starvation, or someone who never feels fulfilled.

Too Much Anger: Hell Realm

If we are metaphorically suffering in the Hell Realms, we suffer unbearable suffering because of our own hate. There are, clasically, 18 types of hell, corresponding to 18 types of hatred resulting in 18 types of torment.

Ideal for Dharma: Human Realm

Only the Human Realm is suitable for practicing Dharma, although traditionally it’s the realm of “lust.”

If we live as a human, however, obsessed with too much anger, we’re already in the Hell Realm. If we live constantly in fear of everything, we’re already in the Animal Realm. Being a Human is not the same as being a Human in the Human Realm. Fortunately, with the Ushnisha Vijaya Dharani, regardless of which realm we, as humans, live in, there is a way to escape these realms.

The Ushnisha Vijaya Dharani rescues beings of all of these realms.

History of the Dharani

His Eminence Garchen Rinpoche at an Ushnisha Vijaya empowerment — please see embedded video below to attend the empowerment (Garchen Rinpoche indicates pre-recorded empowerments are valid):

“Now I will read the history of the empowerment. So the history of this goddess, is the essence of the victorious Amitayus. However, in order to make accomplishment easy without practicing mantra it is thought that one should rely upon the dharani mantra created by this goddess. Furthermore, when the Bhagavan Shakyamuni was residing in Indra’s fine dharma god realm there was one called Devaputra Suṣṭhita, the brave.

He became attached to the enjoyments of the gods and gave no thought to death. One night, he heard a voice saying: after seven days you will die, then you will take birth as seven types of beings. Even if you are born as a human, you will be blind and impoverished. When he heard this he became extremely terrified and beseeched his father Indra Kaushika. With his clairvoyance, Indra could see that his son would die, and then successively take birth as a dog, a fox, a monkey, a snake, a vulture, a crow, a blind man and so forth. Having seen this, Indra quickly picked up a collection of offerings and offered them to the Bhagavan and prostrated to him, praying that the Buddha would help Devaputra. Indra requested a method to liberate from suffering. From the crown protuberance of the Bhagavan, light radiated and it illuminated the world, and the light disappeared into the Buddha’s mouth. As soon as this happened, the Buddha said this mantra of Ushnisha vijaya completely clears away the lower realms. At that time, even the lord of death, King of dharmas rejoiced.

Uṣṇīṣavijayā promised to protect sentient beings who possess this mantra. Devaputra then became one of the long-life gods. The door to the lower realms was closed. His enlightenment was foretold by the Bhagavan. The Uṣṇīṣa endowed with these qualities belongs to the Tatagatha family of the Kriya tantra. As soon as the dharani mantra is uttered, all the Buddhas will guard and protect one’s lifespan from being exhausted or shortened. The abodes of the lower realms will be emptied, and the door to the pure realm of Sukhavati will be opened.  All will be born there and so forth. It is thought that there are limitless benefits.”

Empowerment Online

Although empowerment is not required, it is highly beneficial to receive the transmission and history and practice instructions. His Eminence Garchen Rinpoche has a beautiful empowerment (with translators) of this glorious practice. He stipulates that online empowerments from him are effective even if pre-recorded.

https://www.youtube.com/watch?v=aSVVyzOxZZM

The Ushnishavijaya Dharani Sutra

The full title:

The Sutra of The Supreme Sacrosanct Dharani From The Buddha’s Summit

Tripitaka No. 967

Translated during the Tang Dynasty by Buddhapala

Thus I have heard, at one time, the Bhagavan (World Honored One) was dwelling in the city of Shravasti at the Jeta Grove, in the Garden of the Benefactor of Orphans and the Solitary (Anathapindika), together with his regular disciples of twelve hundred and fifty great Bhikshus and twelve thousand Maha Bodhisattvas Sangha in all.

At that time the devas in Trayastrimsha Heaven were also having a gathering in the Good Dharma Hall. Among them was a devaputra by the name of Suṣṭhita who, together with the other great devaputras, was frolicking in the garden and courtyard, enjoying in the supremely wonderful bliss of heavenly life. Surrounded by devis they were extremely happy – singing, dancing and entertaining themselves.

Soon after nightfall, Devaputra Suṣṭhita suddenly heard a voice in space saying, “Devaputra Suṣṭhita, you have only seven days left to live. After death, you will be reborn in Jambudvipa (Earth) as an animal for seven successive lives. Then you will fall into the hells to undergo more sufferings. Only after fulfilling your karmic retribution will you be reborn in the human realm, but to a humble and destitute family, while in the mother’s womb you will be without eyes and born blind.”

On hearing this, Devaputra Suṣṭhita was so terrified that his hair stood on end. Tormented and distressed, he rushed over to the palace of Lord Shakra*. Bursting into tears and not knowing what else to do, he prostrated himself at the feet of Lord Shakra , telling Lord Shakra of what had happened.

“As I was enjoying the frolic of dance and songs with the heavenly devis, I suddenly heard a voice in space telling me that I had only seven days left, and that I would fall into Jambudvipa after death, remaining there in the animal realm for seven successive lives. Following that, I would fall into the various hells to endure greater sufferings. Only after my karmic retribution had been fulfilled would I reborn as a human, and even then I would be born without eyes in a poor and disreputable family. Lord of Heaven, how can I escape from such sufferings?”

Lord Shakra  immediately calmed his mind to enter Samadhi and made careful observations. Instantly, he saw that Suṣṭhita would undergo seven successive evil paths in the forms of a pig, dog, jackal, monkey, python, crow and vulture, all feeding on filth and putrescence.

Having seen the seven future rebirth forms of Devaputra Suṣṭhita, Lord Shakra was shattered and was filled with great sorrow, but could not think of any way to help Suṣṭhita. He felt that only the Tathagata, Arhate, Samyak-sambuddha could save Suṣṭhita from falling into the great sufferings of evil destines.

Thus, soon after nightfall that very day, Lord Shakra prepared various types of flower wreaths, perfume and incense. Adorning himself with fine Deva garments and bearing these offerings, Lord Shakra made his way to the garden of Anathapindika, abode of the World Honored One. Upon arrival, Lord Shakra first prostrated himself at the Buddha’s feet in reverence, then circumambulated the Buddha seven times clockwise in worship, before laying out his great Puja (offerings).

Kneeling in front of the Buddha, Lord Shakra described the future destiny of Devaputra Suṣṭhita who would soon fall into the evil paths with seven successive rebirths in the animal realm with details of his subsequent retribution.

Instantly, the ushnisa (crown of the head) of the Tathagata radiated multiple rays of light, illuminating the world in all ten directions, the light then returned, circling the Buddha three times before entering His mouth. Then the Buddha smiled and said to Lord Shakra , “Lord of Heaven, there is a Dharani known as the ‘Usnisa Vijaya Dharani’. It can purify all evil paths, completely eliminating all sufferings of birth and death. It can also liberate all miseries and sufferings of beings in the realms of hell, King Yama and animal, destroy all the hells, and transfer sentient beings onto the virtuous path.”

“Lord of Heaven, if one hears this Usnisa Vijaya Dharani once, all the bad karma incurred from his previous lives that should cause him to fall into hells will be destroyed altogether. He will instead acquire a fine and pure body. Wherever he is reborn, he will clearly remember the Dharani – from one Buddhahood to another, from one heavenly realm to another heavenly realm. Indeed, throughout the Trayastrimsha Heaven, wherever he is reborn, he will not forget.”

“Lord of Heaven, if someone at death’s door recalls this divine Dharani, even for just a moment, his lifespan will be extended and he will acquire purification of body, speech and mind. Without suffering any physical pain and in accordance with his meritorious deeds, he will enjoy tranquility everywhere. Receiving blessings from all the Tathagatas, and constantly guarded by devas and protected by Bodhisattvas, he will be honored and respected by people, and all the evil hindrances will be eradicated.”

“Lord of Heaven, if anyone can sincerely read or recite this Dharani even for a short period of time, all his karmic retribution which would lead him to suffer in the hells, the animal realm, the realm of King Yama and the hungry ghost realm, will be completely destroyed and eradicated without leaving any trace. He will be free to go to any of the

Buddhas’ Pure lands and heavenly palace; all gateways leading to the Bodhisattvas’ abode are open to him unobstructed.”

After hearing the above discourse, Lord Shakra immediately appealed to the Buddha, “For the sake of all sentient beings, may the World Honored One kindly give a discourse on how one’s lifespan can be lengthened.”

The Buddha was aware of Lord Shakra ‘s intention and his eagerness to hear His discourse on this Dharani and so immediately proclaimed the Mantra thus:

namo bhagavate trailokya prativiśiṣṭāya buddhāya bhagavate

tadyathā oṃ viśodhaya viśodhaya

asamasama samanta avabhāsa spharaṇa gati gahana svabhāva viśuddhe

abhiṣiñcatu māṃ

sugata vara vacana

amṛta abhiṣeke mahāmantra pāne

āhara āhara āyuḥ sandhāraṇi

śodhaya śodhaya gagana viśuddhe

uṣṇīṣa vijaya viśuddhe

sahasraraśmi sañcodite

sarva tathāgata avalokana ṣaṭpāramitā paripūraṇi

sarva tathāgata mati daśa-bhūmi prati-ṣṭhite

sarva tathāgata hṛdaya adhiṣṭhāna adhiṣṭhita mahāmudre

vajrakāya saharaṇa viśuddhe

sarva āvaraṇa apāya durgati pariviśuddhe

pratinirvartaya āyuḥ śuddhe

samaya adhiṣṭhite maṇi maṇi mahāmaṇi

tathātā bhūta koṭi pariśuddhe

visphuṭa buddhi śuddhe

jaya jaya vijaya vijaya smara smara

sarva buddha adhiṣṭhita śuddhe

vajre vajra garbhe vajraṃ bhavatu mama śarīraṁ

sarva sattvānāṁ ca kāya pariviśuddhe

sarva gati pariśuddhe

sarva tathāgatāśca me sama āśvāsayantu

sarva tathāgata sama āśvāsa adhiṣṭhite

budhya budhya vibudhya vibudhya

bodhaya bodhaya vibodhaya vibodhaya

samanta pariśuddhe

sarva tathāgata hṛdaya adhiṣṭhāna adhiṣṭhita mahāmudre svāhā

Then the Buddha told Lord Shakra , “The above Mantra is known as the ‘Purifying All Evil Paths’ Usnisa Vijaya Dharani’. It can eliminate all evil karmic hindrances and eradicate the suffering of all evil paths.”

“Lord of Heaven, this great Dharani is proclaimed together by Buddhas as numerous as eighty-eight kotis (hundred million) of the grains of sand of the Ganges River. All Buddhas rejoice and uphold this Dharani that is verified by the wisdom seal of the Maha Vairocana Tathagata. This is because in the evil paths, to liberate them from painful retribution in hell, animal and King Yama’s realms; to deliver beings facing immediate danger of falling into the sea of birth and death (samsara); to assist helpless beings with short life spans and poor fortune and to deliver beings who like to commit all kinds of evil deeds. Moreover, because of its dwelling and being upheld in the Jambudvipa world, the power manifested by this Dharani would cause all beings in hells and other evil realms; those with poor fortune and revolving in the cycles of birth and death; those not believing in the existence of good and evil deeds and are deviated from the proper path, to attain deliverance.”

Again Buddha reminded Lord Shakra , “I now entrust this divine Dharani to you. you should in turn transmit it to Devaputra Suṣṭhita. In addition, you yourself should receive and uphold it, recite, contemplate and treasure it, memories and revere it. This Dharani Mudra should be widely proclaimed to all beings in the Jambu-dvipa world. I also entrust this to you, for the benefit of all heavenly beings, that this Dharani Mudra should be proclaimed.

Lord of Heaven, you should diligently uphold and protect it, never letting it to be forgotten or lost.”

“Lord of Heaven, if someone hears this Dharani even for just a moment, he will not undergo karmic retribution from the evil karma and severe hindrances accumulated from thousands of kalpas ago, that would otherwise cause him to revolve in the cycles of birth and death – in all kinds of life forms in the evil paths – hell, hungry ghost, animal, realm of King Yama, Asuras, Yaksa, Raksasa, ghosts and spirits, Putana, Kataputana, Apasmara, mosquitoes, gnats, tortoises, dogs, pythons, birds, ferocious animals, crawling creatures and even ants and other life forms. Owing to the merits accrued from hearing for a moment this Dharani, once this very life is over, he will be reborn in the Buddha lands, together with all the Buddhas and Ekajati-pratibaddha Bodhisattvas, or in a distinguished Brahmin or Ksatriya family, or in some other wealthy and reputable family. Lord of Heaven, this man can be reborn in one of the above-mentioned prosperous and reputable families simply because he has heard this Dharani, and hence be reborn in a pure place.”

“Lord of Heaven, even acquiring the most victorious Bodhimanda is a result of praising the meritorious virtues of this Dharani. Hence, this Dharani is also known as the Auspicious Dharani, which can purify all evil paths. This Usnisa Vijaya Dharani is like a Treasury of Sun Mani Pearl -pure and flawless, clear as space, its brilliance illuminating and all-pervading. If any beings uphold this Dharani, likewise will they be bright and pure.

This Dharani is similar to the Jambunada gold – bright, pure, and soft, can not be tainted by filth and well-liked by all who see it. Lord of Heaven, beings who uphold this Dharani are just as pure. By virtue of this pure practice, they will be reborn in the good paths.”

“Lord of Heaven, where this Dharani dwells, if it is written for distribution, propagated, received and upheld, read and recited, heard and revered, this will cause all evil paths to be purified; miseries and sufferings in all hells will be completely eradicated.”

Buddha again told Lord Shakra cautiously, “If someone could write this Dharani and place It on the top of a tall banner, high mountain or in a tall building or even keep It in a stupa; Lord of Heaven! If there are Bhikshus or Bhiksunis, Upasakas or Upasikas, laymen or laywomen who have seen this Dharani atop the above structures; or if the shadows of these structures should fall on beings who come near to the structures, or particles of dust from the written Dharani are blown onto their bodies;

Lord of Heaven: Should the accumulated evil karma of these beings cause them to fall into the evil paths such as realms of hell, animal, King Yama, hungry ghost, Asura and other, they will all be spared from the evil paths, and they will not be tainted with filth and defilement. Lord of Heaven!

Instead, all Buddhas will bestow predictions (Vyakarana) onto these beings who will never regress from the path to Anuttara-samyak-sambodhi (complete enlightenment).”

“Lord of Heaven, let alone if one makes various offerings of flower wreaths, perfumes, incense, banners and flags, canopies decorated with gems, clothing, necklaces of precious stones, etc, to adorn and honor this Dharani; and at major routes, if one builds special stupas to house this Dharani, then most respectfully with palms together circumambulates the pagoda, bowing and taking refuge, Lord of Heaven, those who make such offerings are called the great Mahasattvas, Buddha’s true disciples, and the pillars of Dharma. Such stupas will be regarded as the Tathagata’s complete body sharira-stupa.”

At that time, in the early part of the night, the ruler of the Hell Realm – King Yama. came to the abode of the Buddha. First, using various Deva garments, beautiful flowers, perfumes and other adornments, he made offerings to the Buddha, then circumambulated the Buddha seven times before prostrating himself at the feet of the Buddha in reverence, saying, “I heard that the Tathagata was giving a discourse in praise of upholding the powerful Dharani; I have come with the intention to learn and cultivate it. I shall constantly guard and protect those who uphold, read and recite this powerful Dharani, not allowing them to fall into hell because they have followed the teachings of the Tathagata.”

At this time, the four Guardians of the world – the Caturmaharajas (Four Heavenly Kings) circumambulated the Buddha three times, and most respectfully said, ” World Honored One, may the Tathagata kindly explain in detail the way to uphold this Dharani.”

The Buddha then told the Four Heavenly Kings, “Please listen attentively, for your benefit as well as for the benefit of all beings with short life spans, I will now explain the method to uphold this Dharani.

On a full-moon day – the 15th day of the lunar month, one should first bathe oneself and put on new clothes, uphold the profound precepts and recite this Dharani a 1000 times. This will cause one to lengthen one’s lifespan, and be permanently free from the sufferings of illness; all one’s karmic hindrances will be completely eradicated. One will also be liberated from suffering in hell. If birds, animals and other sentient beings hear this Dharani once, they will never again be reborn in these impure and gross body forms once their lives have ended.”

The Buddha continued, “If someone from a serious disease hears this Dharani, he will be free from the disease. All other illnesses will also be eradicated, so too will the evil karma that will cause him to fall into the evil paths. He will be reborn in the Land of Ultimate Bliss after the end of his life. From then onwards he will no longer be born from the womb. Instead, wherever he is reborn, he will be born transformed from the lotus flower and would always remember and uphold this Dharani and gain knowledge of his past lives.”

The Buddha added, “If someone has committed all the severe evil deeds before his death, according to his sinful deeds, he ought to fall into one of these realms of hell, animals, King Yama or hungry ghosts, or even into the big Avichi Hells, or be reborn as an aquatic creature, or in one of the many forms of birds and animals. If someone could obtain part of the skeleton of the deceased, and holding a fistful of soil, chant this Dharani 21 times before scattering the soil over the bones, then the deceased will be reborn in heaven.”

The Buddha further added, “If one can chant this Dharani 21 times daily, one is worthy of accepting all the immense worldly offerings and will be reborn in the Land of Ultimate Bliss after one’s death. If one chants this Dharani constantly, one will attain Maha Parinirvana and be able to lengthen one’s lifespan besides enjoying the most extraordinary bliss. After one’s life is over, one will reborn in any of the wonderful Buddha lands, in constant company of the Buddhas. All Tathagatas will always give discourses on the profound and wonderful truth of Dharma and all World

Honored Ones will bestow predictions of enlightenment upon one. The light illuminating from one’s body will pervade all Buddha lands.”

The Buddha further explained, “To recite this Dharani, one should first, in front of the Buddha’s image, use some clean soil to construct a square Mandala, the size according to one’s wish. On top of the Mandala one should spread different kinds of grass, flowers and burn different kinds of quality incense. Then kneeling down with the right knee on the floor, mindfully reciting the Buddha’s name and with the hands in the Mudrani symbol, (i.e. each hand bending the forefinger before and pressing it down with the thumb and placing both palms together before the chest) in reverence, one should recite this Dharani

108 times. The showers of flowers would rain down from the clouds and would thus be universally made as offerings to Buddhas as numerous as the grains of sand of eighty- eight million Ganges Rivers. These Buddhas will simultaneously praise,

“Excellent! Rare indeed! A Buddha’s true disciple! ” One will instantly attain Unobstructed Wisdom Samadhi and the Great Bodhi Mind Adorned Samadhi. Thus is the way to uphold this Dharani.”

The Buddha again exhorted Lord Shakra , saying, “Lord of Heaven, the Tathagata uses this expedient means to deliver beings who would otherwise have fallen into hells; to purify all evil paths and to lengthen the life-spans of those who uphold this Dharani. Lord of Heaven, please go back and transmit this Dharani to Devaputra Suṣṭhita. After seven days, come to see me with Devaputra Suṣṭhita.”

Thus, at the abode of the World Honored One, the Lord of Heaven respectfully received this Dharani practice and returned to his heavenly palace to convey it to Devaputra Suṣṭhita.”

Having received this Dharani, Devaputra Suṣṭhita kept to the practice as instructed for six days and six nights, after which all his wishes were completely fulfilled. The karma which should have led him to suffer in all the evil paths were all eradicated. He would remain on the

Bodhi Path and increase his lifespan for an immeasurable period of time.

Thus, he was extremely delighted, exclaiming aloud in praise, “Extraordinary Tathagata! What a rare and wonderful Dharma! Its efficacy explicitly verified! Rare indeed! Truly I have thus obtained deliverance!”

When the seven days were over, Lord Shakra brought Devaputra Suṣṭhita, together with other heavenly beings, respectfully bearing excellent and wonderful adornment of flower- wreaths, perfumes, incense, jeweled banners, canopies decorated with gemstones, Deva- garments and garlands of precious stones, approached Buddha’s abode and presented their grand offerings. Using heavenly garments and various garlands of precious stones to make offerings to the World Honored One, they then respectfully circumambulated the Buddha a hundred thousand times, paid homage to the

Buddha, then happily took their seats and listened to the Buddha preach the Dharma.

The World Honored One then extended his golden arm and touched the crown of Devaputra Suṣṭhita, to whom He not only preached the Dharma but bestowed a prediction of Devaputra Suṣṭhita’s attainment to Bodhi.

Finally, the Buddha said, “This Sutra shall be known as the ‘Purifying All Evil Paths’ Usnisa Vijaya Dharani’. You should diligently uphold it.” On hearing this Dharma, the

entire assembly was extremely happy. They faithfully accepted and respectfully practiced it.

A Ceremony of Chanting Usnisa Vijaya Dharani (for reference only)
(1)Inviting the Triple Jewel from Ten directions
“Namo to the all-encompassing Dharma realm of the universe, the triple jewel of ten directions and of the past, present and future” (3X) (Each 3 times)
“Namo Bhagavate Sakyamunaye Tathagataya”
“Namo Bhagavate Loka-vistirna-tejesvara-prabhaya Tathagataya”
“Namo Bhagavate Bhaisajya-guru-vaidurya-prabha-rajaya Tathagataya”
“Namo Bhagavate Pra-bhuta-ratnaya Tathagataya”
“Namo Bhagavate Ratna-sikhinya Tathagataya”
“Namo Bhagavate Su-rupaya Tathagataya”
“Namo Bhagavate Vipula Gatraya Tathagataya”
“Namo Bhagavate Abhayam-karaya Tathagataya”
‘Namo Bhagavate Amrta Rajaya Tathagataya”
“Namo Bhagavate Amitabhaya Tathagataya”
“Namo Maitreya Bodhisattvaya”
“Namo Great Wisdom Manjusri Bodhisattvaya”
“Namo Great Conduct Samanta-bhada Bodhisattvaya”
“Namo Great Compassion Aryavalokitesvaraya Bodhisattvaya”
“Namo Maha-sthama-prapta Bodhisattvaya”
“Namo Great Pure Sea of Bodhisattvas”
“Namo Great Vows Ksitigarbha Bodhisattvaya”
“Namo Dharma Protector Wei Tuo Bodhisattvaya”
“Namo Guarding Host Bodhisattvaya”
“Namo all Dharma Guarding Deva Bodhisattvaya”
“Namo Usnisa Vijaya Dharani”
(2) Mantra of Offering
“Om, Amogha Puja Mani Padma Vajre Tathagata Vilokite Samanta Pra-sara Hum”
(3) Reciting Usnisa Vijaya Dharani
(4) Recite any one or all the following (21-108 times)
“Namo Amitabha Buddhaya”
“Namo Aryavalokitesvara Bodhisattva”
“Namo Ksitigarbha Bodhisattva”
(5) True Words of Universal Transference of Merits
“Om, Smara-smara vimala Sara Maha Cakra Vah Hum”
(6) Transference of Merits (a) For individual prayers or prayers on behalf of a person. “May the merits and virtues accrued from this recitation, be transferred to disciple(s) [name(s)], sincerely seeking the blessings and compassion of the triple jewel from ten directions, so that my/our karmic obstruction can be eradicated, be healthy physically and spiritually, my/our wisdom deepened and quickly attain Buddhahood.
At the same time, may all my/our friends and foes (and the ones who have passed away [name(s)] be reborn in the good paths of Western Pureland.” (b) For use during mass gathering or daily recitation.

“May the merits and virtues accrued from these deeds, be transferred everywhere and reached everyone.
May all beings and ourselves be born together in the Land of Ultimate Bliss. “May the merits and virtues accrued from these deeds, be transferred to the true and unchanging truth, every mind is in accordance with the truth.” “May the merits and virtues accrued from these deeds, be transferred to the highest fruition of Bodhi, every thought is accomplished and perfect to the fruition of Bodhi.” (7) Tree Refuges “To the Buddha I take refuge, may all beings understand the great Way profound ly and bring forth the Bodhi mind.” “To the Dharma I take refuge, may all beings deeply enter the Sutra treasury and have wisdom as vast as the sea. “To the Sangha I take refuge, may all beings form great assembly, all in harmony.”

(Attention! The merits and awesome power of this Mantra is inconceivable, and the effect is also inconceivable.
Please remember to recite the Buddhisattva’s name(s) and transfer the merits after recitation)

NOTE

* Lord Shakra is is the ruler of the Trāyastriṃśa Heaven according to Buddhist cosmology. He is also referred to by the title “Śakra, Lord of the Devas” (Sanskrit: Śakra devānāṃ indraḥ; Pali: Sakka devānaṃ inda). The name Śakra (“powerful”) as an epithet of Indra is found in several verses of the Rigveda.

“The holiest place in the universe is in your mind. In there you will find the Buddha.”

Where is Buddha?

Where is Buddha, Dharma and Sangha? You’ll find them in your own mind (Buddha), speech (Dharma) and activities (Sangha.)

What triggered this feature, was a feature on the four sacred sites of Buddhism. Certainly, these physical places are very special. But they are not the Holiest Place in the Universe. Buddha, himself, cautioned his disciples against considering any place or item (relic) as Holy. He was concerned that his body would become relics — which indeed did occur, as stupa after stupa arouse following his Paranirvana.

Holy Pilgrimage Places — as close as your own mind

While it is true that the Digha Nikaya (16.5) specifically indicated that there is merit in visiting “Holy” pilgrimage places, that does not mean these places are Holiest. If you are looking for the “Holiest” place, look no further than your own mind.

Venerable Zasep Rinpoche, in an online teaching, while discussing “sleep yoga” and “dream yoga” that we can “visit all the Holy Places without a passport. We visit them in our mind. In our dreams. You can make a pilgrimage every day this way.”

Tripping in our dreams and sleep is simply preparation for an actual journey into the “luminous mind” or “Clear Llight.”

Luminous Mind is a Holy Place

Your own Luminous Mind — in Sanskrit prabhāsvara-citta or ābhāsvara-citta and in Pali pabhassara citta — is the Holiest of Places. This is why, in Vajrayana and Tibetan Buddhism, the words “mind of clear light” or just “clear light” are used frequently. The goal, in all visualizations — and ultimately in our lives — is to purify our mind so that we have a luminous mind.

This is not just a Tantric Buddhist concept. Vajrayana focuses on Clear Light extensively, but prabhāsvara-citta (Luminous Mind) is in many Mahayana Sutras and a few Pali Suttas. In Theravadan Buddhism, the luminous mind is identified with Bhavana. In Mahayana, it is associated with Tathagatagarbha (Buddha Nature, see below.) In Vajrayana, instead of “meditating” on the luminous mind, we “play act” and visualize — a dress rehearsal that prepares us for the actual journey into clear light. It is that journey, that takes us to the most sacred of places in our minds. Ultimately, in Vajrayana, when we are ready, we meditate on this luminosity and brightly shining mind in Mahamudra and Dzogchen and Highest Yoga Tantras.

Making your Mind a Sacred Place

Daily Buddhists take Refuge in the Buddha, the Dharma and the Sangha. Where do we find these Three Precious Jewels. According to Chamtrul Rinpoche, “The holiest place in the universe is in your mind. In there you will find the buddha.”

Expanding on this insight, we could say we’ll find the sacred Dharma in our own speech when we chant the mantras and sutras. We find the most sacred Sangha in the activities of Dharma people, including ourselves. The Buddha was a pioneer.

Whether we are looking to meet Shakyamuni Buddha, Avalokiteshvara, Tara, Hayagriva, Manjushri, or any Buddha, their actual PureLands are no other place, other than our own mind space.

Why is this important? Purify the Mind and find the Pure Land

Why is it important to know that our Mind is the ultimate sacred place? Not only is it because every Buddhist meditation method involves the “mind” — from mindfulness to visualization to veneration — but because the mind, in Buddhism, is a continuum that transcends any one life.

In the Vimalakirti Sutra, Shakyamuni Buddha taught us that to see the Pure Land, we only need to purify our minds. He said that we must purify our minds and we would see the purity of the universe. The purity of our own mind is the Pure Land. He used the example of a room with no doors and dirty windows. Outside is a beautiful sky, a beautiful world, but we are closeted in a tiny room of our will, unable to see the beauty outside. If only we took a moment to clean the window, we could see its purity. In the metaphor, the beautiful day outside is the Universe of everything (Oneness and Emptiness), the window is our mind and the dirt that covers the window are the obscuring emotions of greed, anger, and ignorance that bind us to our samsara.

Powa Practice and the Purelands

One way to personally experience the Purelands as “mind” is to practice Tibetan Powa. In Powa guided practice, we visualize our own mind being “ejected” from the body (a visualized astral out of body meditation in Buddhism) and going up to the “heart” of the Buddha. In Buddhism, the heart chakra is generally where the “mind” resides. When we eject our consciousness from our heart, to Buddha’s heart, we are going to the “Pureland” of that Buddha. Purelands are the perfect minds of the Enlightened Buddhas. In our case, when we do “powa” it’s a “dress rehearsal” visualization.

Although it normally requires a teacher’s guidance, Amitabaha Powa practice is considered fine for anyone. Here is a short video of Venerable Zasep Tulku Rinpoche guiding a Powa session with visualizations:

Video of Guided Power Purelands Meditation:

Different Levels of Pure Land and Pure Mind

Sister Annabel Laity, the Abbess of Maple Forest Monastery, wrote, ” There are different levels of belief in the Pure Land, and the highest level of Pure Land teaching is that your mind is the Pure Land, the Pure Land is available in your mind.” [3] That’s not meant to diminish the other levels of understanding of the Purelands, such as a place we can actually take birth in — through our own merits and the help of the Enlightened Ones, such as Amituofo (Amitabha Buddha.)

Either way, mind Pureland or separate Pureland, all we need to do is wash the window to see it ­— or, metaphorically purify our mindstream. All beliefs in a Pureland teach that Samsara (our suffering world) is sustained by deluded minds. All Purelands, on the other hand, are Buddha Minds (or Pure Minds.)

• For a feature on the Purelands, see>>

Eternal Mind?

In Buddhist belief, we continue from life to life, one subtle mindstream. Even more importantly, if we understand Shunyata and Emptiness philosophy, we understand that our mindstream is not separate from “other.” Once we break past the limiting concept of duality, we understand that there is ultimately no Buddha and other, and likewise to “self” and “other.”

Just as, in Quantum Physics, where “self” is a “persistent” illusion (Einstein), likewise in Mahayana Buddhism. There is ultimately Oneness. This is a key concept in the important Mahayana doctrine of Buddha Nature. All sentient beings, from insect to human, have Buddha Nature. [For a feature on Buddha Nature, see>>]

Our sense of self arises, in part, from our “perceptions.” Buddha taught extensively on “perceptions” and the infallibility of our senses in interpreting “perceptual reality.” Buddhism, after all, is certainly a great contemplative path. Similarly, Quantum Physics contemplates these notions of what is real, what is an illusion.

Quantum notion of perceptual reality

Then, at the highest level of “mind” space is the entire quantum notion of perceptual reality. Albert Einstein wrote:

“A human being is part of a whole, called by us the ‘universe’, a part limited in time and space. He experiences himself, his thoughts and feelings, as something separate from the rest — a kind of optical delusion of his consciousness. This delusion is a kind of prison for us, restricting us to our personal desires and to affectation for a few people near us. Our task must be to free ourselves from this prison by widening our circles of compassion to embrace all living creatures and the whole of nature in its beauty. Reality is merely an illusion, albeit a very persistent one.”

This illusion is created by our own perceptions, that combination of body, speech, and mind. For this reason, we could say: “everything is one with our own body, speech, and mind.” Nothing is separate from us.

Quantum theory goes a step further. Werner Heisenber — along with many others — interpreted Quantum experiments to indicate that reality doesn’t exist until observed. He wrote:

“The idea of an objective real world whose smallest parts exist objectively in the same sense as stones or trees exist, independently of whether or not we observe them … is impossible” [1]

• For a feature on Quantum Physics and the Five Dhyani Buddhas see>>

Where we find the Buddha, Dharma and Sangha

It may seem overly simplistic to conclude from Quantum Physics that where we’ll find the Body, Speech, and Mind of the Three Precious Jewels: Buddha, Dharma, and Sangha, is in our own body, speech, and mind.  It is beyond the scope of this feature to explore this concept, beyond using it as the most elegant way to express the idea that the “place” we can meet Buddha is in our own Mind — fed by sensory stimuli. We read about Buddha, and imagine. We recite the teachings and comprehend. Since our mind is not separate from Buddha’s mind, there is nowhere else to search.

This is also why in Vajrayana Buddhism, in particular, we emphasize visualization (visualizing the Enlightened deity using our “mind”), combined with mantra and recitation (speech), and mudras or actions (body.) This symbolizes our understanding of Oneness with Buddha, Dharma, and Sangha. In fact, it goes beyond symbolism. We are actually meeting the Buddha, hearing the Dharma, and connecting with the Sangha in a very real way.

Mindfulness and Mind-Full-Ness

One reason Buddha taught mindfulness as a primary vehicle of our transformation was because of this emphasis on the Mind — not just as a sacred place, but as the very thing that informs all or reality (fed by sensory stimuli.) Mindfulness, in some ways, anchors all Buddhist practice, whether we’re focused on moral conduct in our moment-to-moment daily lives, or advanced practices such as visualization.

• For a feature an entire section of features on Mindfulness, see>>

When Einstein wrote “our task is to free ourselves from this prison”  (quote above) he was reflecting not only his own observations but those of the great sages and scientists through history, stretching back to Shakyamuni Buddha. Buddha’s methods — from simple mindfulness, to complex Vajrayana visualization — all hold as their main goal an understanding of the true nature of reality. Shunyata (Emptiness) in Buddhism is not different from Quantum theories of the universe.

Where will we meet the Buddha? Our minds. Where will we ultimately “observe” the true nature of reality? Our minds. There is nowhere else to go. No pilgrimage is necessary. We are already at the “Holiest place in the Universe” — our minds.

NOTES

[1] The Responsive Universe, John C. Bader, Wisdom Moon Publishing, ISBN-10: 1938459288, ISBN-13: 978-193845928

[2] Scientific American What Does Quantum Theory Actually Tell Us about Reality?

[3] Here Is the Pure Land. The Pure Land Is Here. Mindfulness Bell.

Most Buddhists know Tara, simultaneously a friend, savior, caring Bodhisattva and enlightened being.

She manifests in endless forms: she can be action-hero Green Tara who saves us from worldly harm; or blessed White Tara who heals and brings longevity, to fierce protector Palden Lhamo, and she is also the great Wisdom Mother Prajnaparamita. Even though we honor her as the Great Mother Buddha, she is, without contradiction, an intimate and treasured friend.

• For a wonderful “Song of Longing for Tara” which gathers all that is precious about Tara in one prayer, see below, Song of Longing For Tara.

The Vastness of Tara: Beyond Definition, Friend to Everyone

Do we really comprehend the vastness that is Tara? She is one of the most popular devotional and meditational deities, honored all around the world, practiced by all schools of Vajrayana Buddhism, many Mahayana Buddhists, Hindus, and others.

She is so popular, she is called “Mama Tara”—and She never takes Herself seriously. She’s a daily good friend, ready helper, saving hero, precious guide. She always has “time” for everyone—after all, time is relative. She is just as quick to help the prisoner in jail as the faithful practitioner, without discrimination. If Her name is called, She answers.

One important practice of Tara is the 21 Praises to Tara, here chanted in Sanskrit:

At the ultimate level, She was the “Non Manifested”, Prajna Paramita in Buddhism, but also the non-manifested Wisdom Mother in Hinduism. At the “intimate” relative level, She can emanate as a shepherd girl, ready to rescue a stranded traveler. Or She can incarnate as a Princess ready to help a nation—two simultaneously, in the case of Her more recent history in Tibet and China.

Yet, Tara goes beyond any constraints of conception, and even imagination: Parajnaparamita, wisdom Dakini Varjayogini, Female Buddha, Consort of great Amoghasiddhi Dhyani Buddha, Hindu great mother, angel to those in distress — all of these and thousands more. There are 21 famous Tara manifestations, one of which is the beloved White Tara. In Vajrayana’s higher tantras she is Chittimani Tara and also, Vajrayogini (Vajra Varahi).

It can be confusing, Her endless labels, but at the same time it defines Her perfectly. She is known by endless names, but consistently as Tara, Arya Tara, and, in Tibetan, Jetsun Drolma. She is simultaneously the spiritual child of Avalokiteshvara, born of tears of compassion, and the Mother of the very same Buddha. Mother and child of the same Enlightened Being. Simply meditating on the vastness of these concepts is, in itself, challenging and rewarding.

Her Practice Is as Simple or Complex as Tara

As with Her vast array of names, appearances and roles, Her practice can be simple or profound. She responds well to just the calling of Her name. Or a simple thought. Her ten-syllable mantra, chanted millions of times each day around the world, is associated with everything from rescues to achieving Enlightenment:

Om Tare Tuttare Ture Svaha

Simplified Sadhanas for the devout include Green Tara and White Tara practices that can be practiced with or without empowerment. As a practitioner progresses, Tara meditations can become more intense, with Highest Yoga Tantra practices such as Chittamani Tara. Even the famous 21 Taras, can be practiced simply—as a daily verse—or at the ultimate level, with 21 separate sadhanas and mantras (see below). She can be practiced in the form of the great Black Dakini, Throma Nagmo, the wrathful form of Prajnaparamita—a Highest Yoga Practice (mana annut tantra). She can be practiced even without a name, just by simply imagining Her. There is, literally, a Tara, and a Tara practice, for everyone.

For those who take a special interest in Tara, highly realized teachers can initiate practitioners into more advanced meditations.

Tara in Many Forms: Guanyin, Madonna and Others

Many gurus teach that Tara manifests to everyone, not just Buddhists. To Chinese Buddhists She is Guan Yin. Many non-Buddhist spiritual seekers—who have created their own path—have adopted Tara by name. One great Dzogchen Teacher, Chogyal Namnkai Norbu, said in his lecture on the 21 Taras that when he saw a great Madonna statue in Rome he knew it was Tara.

This is typical of the openness of Buddhists and Hindus, who have complete tolerance and acceptance for other traditions. It is also in character with Tara’s all-embracing maternal compassion. The reverse is not always true—it can unintentionally offend someone to state their beloved deity is the same as your deity—but, from a Buddhist point of view, there is generally no spiritual conflict in thinking of Tara as emanations in other traditions.

Tara of All Colours: Wrathful, Peaceful and Everything In-Between

Tara can manifest in myriad—literally endless—forms, suited to the need of the practitioner. Iconographically, She can appear in any color. Famously, She is Green Tara, the savioress—and chief manifestation of Tara. She is equally known as White Tara, the Goddess of Long Life and Healing.

She can be Ugra Tara, the Black Tara who is the secret Mantra emanation—the very source of All, since sound (or frequencies) are often considered the source of manifestation in some Budhdist and Hindu beliefs.

Red Tara enjoys much love for her passionate role as the magnetizing Tara, who attracts and who helps beings with the power of positive attraction. Yellow Tara helps those struggling with poverty, or just to help provide the resources to help other sentient beings. In higher tantric practices Tara can manifest in the body mandala as simultaneous multi-coloured Taras at each of the body’s chakras.

21 Taras: Two Systems, Same Effective Results

The 21 Taras are among the most famous forms of the great Female Buddha. The praises to 21 Taras is still practiced every morning by the devout. Buddhist farmers routinely recite the praises as they work their fields. When in trouble—in need of rescuing, in prison, facing law suit, any distress—practitioners often recite either the main ten-syllable mantra, or the praise to the 21 Taras in Sanskrit, Tibetan or English (see Praise, below).

There are literally thousands of stories of personal rescues from distress—by reliable sources—at the intervention of Tara, often precipitated by the simple calling of Her name, Her mantra or Her 21 Praises.

Confusingly, yet consistently, there are two systems of 21 Taras, known by most as the Atisha system and the more intense Surya Gupta 21 Tara system. Yet, they are all “relative” manifestations or aspects of Tara, regardless. There is no contradiction. The very vastness of Her emanations defines Her. The Surya Gupta 21 Tara tradition is very rich and itense. (One of the best books on Surya Gupta tradition 21 Taras is “Tara in the Palm of Your Hand” by Venerable Zasep Tulku Rinpoche, from Wind Horse Books, available on Amazon.com>>)

In the Atisha system, the 21 Taras are visualized as the same Tara, in different colors, with slightly different facial expressions, gestures, attributes and specialities.

In the wondrous Surya Gupta system, the 21 Taras become intense meditational visualizations, with each having different faces, some fierce, some semi fierce, some peaceful, together with a wide array of arms, implements, colors, backdrops, thrones and attributes. Each of the 21 Taras in the Surya Gupta system has its own sadhana—a ritual visualization requiring empowerment—whereas the Atisha system Taras can be visualized anywhere, quickly, and honored with a lovely, but quick verse.

(For more on the 21 Taras, see the praises at the bottom of this feature.)

Tara Does What?

Although all Buddhas and enlightened beings have the same realizations, the first question from people newly introduced to Tara, or any deity, is often “What does She do?”

What does Tara Do? “Does” is a relative term. Relatively, She is wisdom in action. She is compassion in action. Tara is the penultimate combination of both wisdom and compassion. Ultimately, She is Wisdom realizing emptiness. Relatively, She is the ultimate action hero—means and method. Her names include “Swift Heroine,” which describes Her perfectly.

In Tara, Wisdom and Compassion are perfectly combined.

She is swift like the wind. Her green color is representative of the swift, active wind element, fearlessness, and imperturbable wisdom—very much a reflection of Her male consort, Amoghasiddhi. Also, without contradiction, often Tara is seen as the consort of other male Buddhas. She can also be thought of as the female aspect of Avalokitesvara (Chenrezig). She is also seen as their Mother. And, in the case of Avalokiteshvara (Chenrezig), His spiritual daughter. Consort, mother, daughter, all at once, is a profound and thought-provoking concept. Although this all seems contradictory, that is from a narrow, relative point of view. Ultimately, there is no contradiction. Even, at a relative level, there is no contradiction. (It is important to understand Daughter and Mother do not imply physical family relationships, in the same way that sexual union of two consorts is not physical—it represents the union of Wisdom and Compassion.)

Why is She So Adored

Who doesn’t love a mother? Whether by the name of Mom, Tara, Madonna, or Mother Earth, the mother is a universally approachable concept. Like a mother, Tara doesn’t question Her children. If we need Her help, regardless of our own blemishes, we will get Her help.

Nothing can stand before a mother’s compassion. Literally, mothers have lifted cars off of trapped children. A mother would die for her family. Tara’s love goes even beyond this level. She loves all, with equanimity.

In the famous story of Jigme, an ancient Tibetan tale, She continuously rescues wretched Jigme, time after time—even after he commits crimes and goes to jail. Endlessly, again and again, She comes to his aid. It doesn’t matter that he doesn’t learn his lessons. This is motherly love, for all, without discrimination.

Tara rescues all, from the destitute to the Gods. An ancient tale, thousands of years old, tells how Tara, a Hindu goddess, rescues Lord Shiva, the God.

Practicing Tara

No special initiations or practices are needed to bring Tara into your life. Simply speak Her name. Talk to Her. She’ll listen.

In more dedicated practices, Her devotees would offer Her clean water bowls each morning. Tara doesn’t need our offerings, but our giving brings us merit—beneficial karma. Precious to Her is simple water, or any offering that does not arise from greed, killing, or any negative action. Water is “free”, so that anyone from penniless to prince can make a simple offering and enjoy Her blessings equally.

Tara’s Mantra

Harmonically tuning with universal energies of compassion and wisdom, Tara’s mantra is most effective for healing, protection, or just simply building positive karma.

The Tara mantra can be spoken anytime, while walking, driving, or when in need. Or, in more formal practice, while reciting the mantra the practitioner will visualize Her beautiful form, and say Her ten syllable mantra as often as possible:

Om Tare Tuttare Ture Svaha

This is pronounced Ohm tah-ray tew-tar-ray tew-rey svah ha. In Tibetan mantric recitation, svaha may be pronounced soha.

Song of Longing for Tara

One of the simplest and most elegant — and profound — daily practices is to simply recite or chant, from the heart, this famous and most profound prayer to Tara “Song of Longing for Tara” (Dung-bo-lu-me-ma) by Lozang Tanpa Gyaltsan. This remarkable enlightened Rinpoche wrote this at the age of 18, in 1852 — and it has become one of the most treasured and chanted prayers to Tara:

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

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

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

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

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

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

I cannot rely on the non-virtuous friends for even a day. They pretend to be close to me and all the while have in mind the opposite. They are friends when they wish it and enemies when they don’t. Since I cannot trust in this kind of friend, you are my best friend. Be close to me, Divine Mother, essence of love. Arouse the great power of your compassion and think of me.
You are my guru, my yidam, my protector, my refuge, my food, my clothes, my possessions, and my friend. Since your divine quality is everything to me, let me spontaneously achieve all that I wish.

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

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

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

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

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

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

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

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

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

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

Om Tare Tuttare Ture Svaha!

Tara Visualization

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

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

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

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

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

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

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

As you build the visualization or try to mentally maintain it, it is helpful to chant, recite or even sing the Tara mantra:

Om Tare Tuttare Ture Svaha

Basic Practice Without Empowerment

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

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

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

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

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

Refuge

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

Offerings

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

Four Immeasurables 

May all beings have happiness and its causes,

May they never have suffering or its causes.

May they constantly dwell in joy transcending sorrow;

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

Seven Limbs

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

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

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

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

I request You turn the wheel of Dharma.

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

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

21 Praises

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

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

Om namah spukasam namah Taraye mi Tara

1 Namas Tare Ture vire

kshanair dyuti nibhekshane

trailokya nat ha vaktrabja

vikasat kesharobhave

 

2 Namah shata sharac chandra

sampurna patalanane

Tara sahasra nikara

prahasat kira noj jvale

 

3 Namah kanaka nilabja

pani padma vibhu shite

dana virya tapah shanti

titik sha dhyana gochare

 

4 Namas tat hagatosh nisha

vijayananta charini

ashesha paramita prapta

jina putra nishevite

 

5 Namas Tuttara Hum kara

puritasha dig antare

sapta loka kramakranti

asheshak arshanak shame

 

6 Namah shakranala Brahma

marud vishvesh varachite

bhuta vetala gand harva

gana yaksha puras krte

 

7 Namas trad iti phat kara

para yantra pramardani

praty alid ha pada nyase

shik hi jvalakulek shane

 

8 Namas Ture maha ghore

mara vira vinashani

bhrku ti krta vaktrabja

sarva shatrum nishudani

 

9 Namas tri ratna mudranka

hrdyanguli vibhushite

bhu shitashesha dik chakra

nikara sva Karakule

 

10 Namah pramudita topa

muku ta kshipta malini

hasat prahasat Tuttare

mara loka vashamkari

 

11 Namah samanta bhu pala

patalakarshana kshame

chalat bhrku ti hum kara

sarvapada vimoch ani

 

12 Namah shikhanda kandendu

muku tabha ranojjvale

Amitabha jata bhara

bhasvare kirana dhruve

 

13 Namah kalpanta hutabhug

jvala malan Tara sthite

alidha muditabandha

ripu chakra vinashani

 

14 Namah kara talaghata

charana hata bhu tale

bhrkuti krta Hum kara

sapta patala bhedini

 

15 Namah shive shubhe shante

shanta nirvana gochare

svaha pranava samyukte

maha papaka na shani

 

16 Namah pramudi tabandha

ripu gatra vabhedini

dashakshara pada nyashe

vidya Hum kara dipite

 

17 Namas Ture pada ghata

Hum karakara bijite

meru mandara kailasa

bhuvana traya chalini

 

18 Namah sura sarakara

harinika karast hite

Tara dvir ukta Phat kara

ashesha visha nashani

 

19 Namah sura ganadh yaksha

sura kimnara sevite

abandha mudita bhoga

kali duhs vapna nashani

 

20 Namah chandrarka sampurna

nayana dyuti bhas vare

hara dvir ukta Tuttare

vishama jvara nashani

 

21 Namas tri tattva vinyasa

shiva shakti saman vite

graha vetala yakshaugha

nashani pravare Ture

 

21 Praises to Tara in English

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

1 Homage to you, Tara, the swift heroine,

Whose eyes are like an instant flash of lightning,

Whose water-born face arises from the blooming lotus

Of Avalokiteshvara, protector of the three worlds.

 

2 Homage to you, Tara, whose face is like

One hundred full autumn moons gathered together,

Blazing with the expanding light

Of a thousand stars assembled.

 

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

Whose hands are beautifully adorned with lotus flowers,

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

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

 

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

Whose deeds overcome infinite evils,

Who have attained transcendent perfections without exception,

And upon whom the sons of the Victorious Ones rely.

 

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

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

Whose feet trample on the seven worlds,

And who are able to draw all beings to you.

 

6 Homage to you, Tara, venerated by Indra,

Agni, Brahma, Vayu, and Ishvara,

And praised by the assembly of spirits,

raised corpses,
Gandharvas, and all yakshas.

 

7 Homage to you, Tara, whose TRAT and PHAT

Destroy entirely the magical wheels of others.

With your right leg bent and left outstretched and pressing,

You burn intensely within a whirl of fire.

 

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

Whose letter TURE destroys the mighty demons completely,

Who with a wrathful expression on your water-born face

Slay all enemies without an exception.

 

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

With the gesture of the sublime precious three;

Adorned with a wheel striking all directions without exception

With the totality of your own rays of light.

 

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

Joyful and magnificent, extends a garland of light,

And who, by your laughter of TUTTARA,

Conquer the demons and all of the worlds.

 

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

The entire assembly of local protectors,

Whose wrathful expression fiercely shakes,

Rescuing the impoverished through the letter HUM.

 

12 Homage to you, Tara, whose crown is adorned

With the crescent moon, wearing ornaments exceedingly bright;

From your hair knot the buddha Amitabha

Radiates eternally with great beams of light.

 

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

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

Surrounded by joy, you sit with your right leg extended

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

 

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

Pressing your heel and stamping your foot on the earth;

With a wrathful glance from your eyes you subdue

All seven levels through the syllable HUM.

 

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

The very object of practice, passed beyond sorrow.

You are perfectly endowed with SOHA and OM,

Overcoming completely all the great evils.

 

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

You completely subdue the bodies of all enemies;

Your speech is adorned with the ten syllables,

And you rescue all through the knowledge-letter HUM.

 

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

Your seed-syllable itself in the aspect of HUM

Causes Meru, Mandhara, and the Vindhya mountains

And all the three worlds to tremble and shake.

 

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

The hare-marked moon like the celestial ocean.

By uttering TARA twice and the letter PHAT

You dispel all poisons without an exception.

 

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

The gods themselves, and all kinnaras rely;

Whose magnificent armor gives joy to all,

You who dispel all disputes and bad dreams.

 

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

Radiate an excellent, illuminating light;

By uttering HARA twice and TUTTARA,

You dispel all violent epidemic disease.

 

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

Perfectly endowed with the power of serenity,

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

O TURE, most excellent and sublime!

 

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Why is Tara so beloved among Mahayana Buddhists? Why do we turn to Green Tara first, when we need help? Even an advanced yogi who practices a profound Yidam is likely to call out to Tara first in times of need, stress, or fear. It is easy to understand why. Why are the 21 forms of Tara?

Tara, like any Mother, is ready to jump to our aid, even in mundane areas of life. She is the “practical Buddha” — the “Karma Mother” — the Buddha most active in our lives. Her Sanskrit name translates as “a star by which to navigate” — and like a star, she is always with us whenever we look for her. How can we lose our way when her radiance never fades? At the same time, Tara is all we ever need even in our highest yoga practices.

White Tara’s beautiful life-affirming mantra helps enrich your health, life and practice:

This sentiment, this “nearness of Tara” — Tara as a mother, friend, protector, even highest yoga practice — is expressed in the Tibetan prayer by Lama Lobsang Tenpey Gyaltsen [2]:

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

Tara’s short Sutra transmitting her powerful Dharani, as taught by Tara herself in front of Shakyamuni Buddha, recited here with an introductory commentary: 

How does Tara help?

Tara, as the savior Buddha leaps to the aid of anyone who seeks Her help, literally embodying “Karma” or activity.

How do we call on Her aid? Simply call Her name. How do we see Her face? Simply look up to any star (or close your eyes, or imagine her face), She is there. How do we find comfort in Her compassion? Simply know She is with you; like any mother, She never leaves you. She is the Mother, simultaneously the Wisdom of all the Buddhas, and their Compassionate Activity. The Tara Principle is all three: Wisdom, Compassion, Activity. What types of activity? All activities, from mundane to the highest Mahamudra or Dzogchen.

Calling Tara for help can be as simple as calling her name, or, ideally, chanting her mantra. Chant along with the Buddha Weekly band, the mantra of Karma Mother Tara:

How near Is Tara? Since all beings have Buddha Nature, at the ultimate level she is One with Us. There is an old Tibetan story about a man who complains to Tara that she “left him.” Her reply [3]:

“How could I ever leave who I am?”

Symbolizing and embodying this concept is Tara deity practice, where we visualize Tara in our own hearts. The heart is the location of “mind” in Tibetan Buddhism.

Tara the Karma Mother accessible to all

Tara embodies the practicality of action: wisdom and compassion in action. Dharma activity is as important as Dharma study — perhaps more so. The eightfold path, and most Dharma teachings, are about our karmic activities in our mundane lives. Understanding daily life to be a Dharma practice is critical to success for a Dharma practitioner.

Tara appears in 21 forms to show her helping Dharma activities manifest everywhere. The 21 Taras are all Tara, but she appears in different forms to express the red activities of magnetizing, the white activities of pacifying, the yellow activities of enriching and the blue or black activities of energetic enlightened wrath. One key practice of Tara is to praise her with her 21 praises daily. In Sanskrit it is profoundly beautiful, although you can chant in Tibetan, Chinese, English or any language. Here we chant in English:

Tara, the ideal Mother, is the Buddha most active in our world, embodying Dharma activity and Karma Yoga. Tara, the Mother, would do anything to help her children. To be near to us, she remains in our mundane world.

Tara nurtured and protected most of the great Mahasiddhas of India, and many of the great sages in Tibet. Alone in the wilderness, the great sages relied on her nurturing wisdom, compassion, and protective activity during long retreats. Her activity is no different for us. She is accessible and close to all practitioners. She is not a far-away Enlightened One who has passed into Nirvana. We might think of other Buddhas as we would a metaphorical Wise King, or some as Compassionate, loving Bodhisattva — but Tara is different.

Tara, Mother of all Yogas

So, how does Tara, as the “Mother of all Buddhas” stand apart? She represents the “Activity of Wisdom and Compassion.” She is the Mother of All Buddhas — and also, therefore, the Mother of all Yogas — a Sanskrit term connoting the different practices:

• Jnana Yoga: Yoga of Knowledge of Wisdom
• Karuna Yoga: Yoga of Compassion
• Karma Yoga: Yoga of Activities

Enlightenment is a transformative process involving all three. Although we all have Buddha Nature, to reveal it, to attain full Enlightenment requires the three Yogas: Wisdom, Compassion and Activity.

The activities of Wisdom and Compassion — all three equally —  lead ultimately to realizations and Enlightenment. For this reason, Tara, the “activity” principle of both wisdom and compassion, is considered the Mother of All Buddhas. She embodies all three in a very literal sense. She is also a Savior — a hero who jumps to the aid of all who call her name — literally activity.

Shakyamuni Buddha Relied on Tara

Even the great Conqueror Shakyamuni Buddha relied on Mother Tara’s “eight great laughters” to pacify fears, doubts, and demons. Tara is known as the Mother of All Buddhas because it is through Her Wisdom that all beings can attain Enlightenment. Traditionally, the Enlightened female represents “wisdom,” while the Enlighted male represents “compassion.” It is said, in many Tantras, that “all Buddhas relied on Tara.” [For more on Tara’s Eight Great Laughters, see the feature>>]

“The night preceding his awakening, while sitting under the Bodhi tree, Shakyamuni was attacked by a horde of demons attempting to divert him from his goal. At that moment, Tara appeared, and with eight great laughters made the demons fall to the ground and stopped them from doing harm. The Buddha then placed his mind in a state of perfect meditation and, at dawn, attained awakening. After that, he uttered the Tara Tantra.” — the great teacher Bokar Rinpoche, Tara The Feminine Divine

All levels of practice

Tara is also well-known as the “only deity practice anyone needs.” Whether we need a mundane protector, or a supermundane meditational path, Tara has countless forms, lineages and teachings for all needs and levels. At the mundane level, simply call her name to help save you from danger. On the other extreme, Tara’s Highest Yoga Practices are total paths including Generation Stage, Completion Stage, and even Body Mandala (inner body practices.)

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

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

Tara’s Mantra for all

She also appeals to all needs and levels of practice. The Dalai Lama strongly recommended Tara’s mantra for help in this time of Pandemic. [Listen to the Dalai Lama chanting the Tara mantra below, or chant along.]

No initiation is needed to chant her mantra — even the most casual of admirers can benefit from her practice:

Om Tare Tuttare Ture Soha

Tara practice links:

• For a full story on Green Tara, including her 21 Praises, see>>
• For stories of Tara the Rescuer>>
• Tara’s Eight Laughters to Overcome Eight Dangers>>
• A complete section of features on Buddha Weekly>>
• Guided video meditation for Green Tara>>
• 21 Taras book excerpt from Tara in the Palm of Your Hand by H.E. Zasep Rinpoche>>
• White Tara for Healing and Long Life meditational video>>
• Tara in the Palm of Your Hand  book on Amazon>>

Tara: “transformation through activity”

“Transformation through activity” is another way to think of Tara. Tara, as a meditational and devotional deity is unique in that she combines Wisdom and Activity.

In Mahayana Buddhism — the Great Vehicle — we all aspire for the same end results: “Enlightenment for the sake of all beings.”

Lama Zangmo explains[1]:

“So anybody who approaches their spiritual path with the Tara principle, whoever we are, if we approach our practice with that atmosphere, with that principle of wanting to become Tara, because we have the potential, because we have the buddha nature, this is the way we enter the mandala of Tara’s activity. If our inspiration, commitment and courage are very strong, if we are focusing our attention wholeheartedly on this kind of action, then we become that type of being, gradually we increase those qualities.”

The Tara Principle: Wisdom, Compassion and Activity

The Tara Principle — wisdom, compassion, and activity in our world and in our lives — is what connects us to our potential for Enlightenment, our Buddha Nature in a practical way. The Tara Principle acknowledges that wisdom or compassion without activity in our daily lives is only theoretical. Tara is all about practical activity. It is through activity we can create practical, tangible results and realizations.

Her name, translated as “a star by which to navigate” already suggests Her boundless wisdom and compassion activity. Navigation is an activity that can prevent us from becoming lost (metaphorically: wisdom) and save us from harm (metaphorically: compassion.)

[Note: we capitalize Her and She in this feature to connote Her lofty status as Wisdom Mother.]

21 Taras: 21 activities

Why are there so many Taras? Not just 1, 8, 21, 157 — there are many manifestations of the beloved Enlightened Goddess? Why? Because she embodies all activities, and some practices identify each activity with a Tara. Dzongsar Rinpoche, in teaching “The Deity Principle,” explains[4]:

Tara’s best-known practice is the 21 Taras Praise, chanted daily around the world by millions of Buddhists. [For the entire 21 praises, see the end of this feature, or our previous in-depth series of three features on the 21 Taras, starting in this feature>>]

Each Tara represents a different “activity.” For example:

• The 20th Tara, Healing Parnashavari, is recommended as a practice by many teachers during the Covid-19 Pandemic — her specific activity is rescuing from epidemics and sickness. [For a feature on Healing Parnashavari, see>>]
• For “long life” activity, we think of White Tara. [See this feature on White Tara for in-depth practices and coverage>>]

Tara appears everywhere in our world — and even our inner world — as deities enthroned in our subtle inner bodies. In one practice, a Body Mandala of 157 Taras is enthroned at the chakras. (Body Mandala practice requires instruction, we mention it here as an example of the closeness of Tara’s activity.)

Tara, the Karma of all the Buddhas

Tara is the Enlightened Being who is most active and visible in our mundane world, even helping beings in ordinary activities. It is for this reason, Green Tara — who represents the Karma of All the Buddhas — is among the most beloved of deities. To practice Tara alone, is to practice all Buddhas. The well-known Tara practitioner Lama Lobsang Tenpey Gyaltsen (1852), who composed the beloved “Song of Longing for Tara, the Infallible” expressed this sentiment beautifully in his verse (translated to English by Lama Yeshe):

“I take refuge in you Tara; like you, no Buddha could ever deceive me. But understanding the odd character of these times, most Buddhas have gone into the bliss of nirvana. Even though they have great compassion, we have no connection. Since for me there are no other deities, you are my principal deity. Bestow realizations upon me, Divine Mother, essence of love. Arouse the great power of your compassion and think of me.” [Full Song of Longing at bottom of this feature, or see this commentary feature>>]

“No other deities” doesn’t imply exclusivity. It tells us that in our world, Tara is the most active. All Bodhisattvas put aside their ultimate Nirvana to help sentient beings, but Tara represents the most active form of this compassion and wisdom in our world.

What is Tara’s Activity?

Tara’s activity is the Eightfold Path. How does Green Tara save us? Through right conduct, right resolve, right effort, right speech. Famously, she protects from the eight great fears. These eight great fears are both “tangible” dangers in our mundane lives, as well as eight practice “fears” we all face in meditation and Dharma practice.

There are countless stories of her savior-rescuer-hero activities, but you don’t have to necessarily attribute her aid to supernatural miracles. She also helps us by helping us understand and live right view, right resolve, right speech, right conduct, right livelihood, right effort, right mindfulness, and right samadhi. [For stories of her many rescues from harm, see our previous feature>>]

Tara describes for us her activities in her Sutra, The Sutra of Tara Who Protects from the Eight Fears (Skt. tārā ṣṭaghoratāraṇī sūtra, Tib. སྒྲོལ་མ་འཇིགས་པ་བརྒྱད་འཇིགས་པ་བརྒྱད་ལས་སྐྱོབ་པའི་མདོ་, drolma jikpa gyé jikpa gyé lé kyobpé do, Wyl. sgrol ma ‘jigs pa brgyad las skyob pa’i mdo)

• [To read the full Sutra in English, see>>]

The eight dangers, in the opening of the Tara Sutra are:

“Protector from the eight dangers – Lions, elephants and fire,Serpents, robbers, water, plagues and demons [pisacas] – homage to You!”

These fears can certainly be taken as literal since protection is vital to our lives — and therefore our practice and our Mahayana mission — but they have a second layer of meaning. Lions can generally mean a wild animal. But it also means “pride.” Our own pride is the cause of many of our obstacles, the root of our ego issues. In commentaries, notably from the First Dalai Lama, the eight fears conquered by Tara are aligned with our internal obstacles:

• Lions represent “pride”
• Elephants stand for “ignorance”
• Fire is “anger” — one of the greatest obstacles to Dharma practice
• Serpents are “envy”
• Robbers are “wrong views” — the rob us of the opportunity to attain Enlightenment
• Water (often described as Floods) is “attachment”
• Plagues (disease) — in some Tantras it’s prison, but in the root Sutra it’s Plague or Epidemic — which stands for “avarice.”
• Demons (pisacas) [2] which is aligned with “doubt.”

Tara embodies all the activity of wisdom and compassion

All Buddhas embody Wisdom and Compassion, and many might suggest an activity, but Tara equally represents all three. Tara’s principle suggests that study and wisdom alone are not sufficient. Through Her example, we understand that compassion and wisdom are embodied through activity.

In the Diamond Sutra, Buddha reminded us: ” Subhuti, equally incalculable is the merit of the Bodhisattva who practices charity without any attachment to appearances.” Practicing charity includes all three: activity of charity, compassionate giving, and the Wisdom of Emptiness.

Eightfold Path

Buddha’s first teaching on the Eightfold Path focused on all three: right view, right resolve, right speech, right conduct, right livelihood, right effort, right mindfulness, and right samadhi. Right view, speech, conduct, livelihood and effort all strongly suggest activities — but, in fact all eight are activities. Staying in the present moment, mindfulness is an activity designed to help us develop insight (wisdom) and compassion.

All Buddhas are One, and all Buddhist practices involve both Wisdom and Compassion equally — the “two wings of Enlightenment.” All practices and teachings also involve various activities (the word Practice is another word for activity), but Tara embodies karma.

The Great Dharani of the Sutra of Tara

This Dharani from Tara’s Sutra is widely used in Buddhist practice:

OM NAMO ARYA-AVALOKITESVARAYA

BODHISATTVA

MAHASATTVA

MAHA- KARUNIKAYA

TADYATHA OM TARE TUTTARE TURE SARVA-DUSTAN

PRADUSTAN MAMA KRTE

DZAMBHAYA

STAMBHAYA

MOHAYA

BANDHAYA

HUM HUM HUM

PHAT PHAT PHAT SVAHA

MAMA ARYAVALOKABHAYA NARA

BODHISATTVA MAHASATTVANI

ADHISTHANA

ADHISTHITE MAMA SARVA-KARMA-AVARANA- SVAHBAVA

SUDDHE VISUDDHE

SHODHYAYA VISHODHAYA HUM PHAT SVAHA

A Song of Longing for Tara, the Infallible

By Lama Lobsang Tenpey Gyaltsen (1852)
Translated by Lama Thubten Yeshe

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Om Tare Tuttare Ture Svaha!

NOTES

[1] Benefits of Green Tara Practice, Lama Zangmo, Kagyu Samye Ling 2004>>

[2] Full Song of Longing >>

[3] Om Tare Tuttare Ture Soha website>>

[4] The Deity Principle and the Age of Tara, Dzongsar Rinpoche>>

Why is Ratnasambhava Buddha described as the wish-granting Buddha? Why is he considered the Buddha closest to our world, always ready to help? What are the four generosities of the Jewel Buddha of the Earth? What is his great Dharani that delivers the four Generosities into our lives? We answer these questions, and more, in this in-depth presentation, and end with his Dharani, Mantras and Sadhana to help you connect directly to this generous and auspicious Buddha.

Ratnasambhava: Quick Snapshot

• Buddha of the Southern Jewel Family
• Wisdom Mother: Mamaki (in some lineages Lochana)
• Bodhisattva: Ratnapani
• Wisdom of Equality
• Varada Mudra of Generosity
• Overcomes Poison of Jealousy
• Skanda or Aggregate: Feeling (the pleasant or unpleasant feelings we cling to or avoid)
•  Pureland Shrimat
• Ratna means “Jewel” — the wish-granting jewel held in his left hand
• Members of Family include: Mochana, Wisdom King Gundari or Kundali (his wrathful Guardian King aspect), Yellow Jambhala, Vasudhara Yellow Tara, Ratnapani
• Element: Earth
• Symbol: Sacred Jewel (Ratna)
• Sacred Animals: Horse (and sometimes tiger)
• Seed Syllable: Tram
• Heart Mantra: Om Ratnasambhava Tram
• Color: Yellow or Gold, the flourishing warmth of living earth
• Season: Spring

Auspicious Buddha of Equality

Ratnasambhava Buddha, the glorious and auspicious Buddha of the South is characterized by his open hand of generosity, the mudra of giving. Jetsun Dragpa Gyaltsen, one of the five Sakya patriarchs, who lived 1147 to 1216, described the glorious Buddha of Generosity this way:

Arising in the southern direction is Ratnasambhava on a horse, lotus and sun throne; with a body yellow in colour the right hand is placed in the mudra of supreme generosity.”

The mudra of generosity characterizes his vastly important wisdom. It is generosity and kindness and equality that defines the great Buddha closest to our earthly existence.

He is the Buddha who grants wishes. As described by Konchog Ozer, from the Sadhana, which we recite at the end of this presentation:

He has “a radiant body having the colour of blazing gold, one face, two hands, the right is in supreme generosity — fulfilling the wishes of beings.”

His wisdom is the wisdom of Equality, and his practice are the four generosities.

Ratnasambhava, and his family is characterized by the Dana Paramita, the Wisdom of Generosity, and especially by his Four Generosities: the generosity of helping sentient beings with material aid; the generosity of giving your karma or activity to create the causes for happiness of sentient beings; the generosity of fearlessness and protection to save and help others; and most importantly, the generosity of giving the Dharma teachings, which are the ultimate remedy to suffering.

The karma activity for accumulating wealth is generosity and giving, the activities of the Equality family of Ratnasambhava. There is an ancient saying, “If you want to be a rich person in your next life, give as much as you can in this life.”

Practicing Ratnasambhava

Ratnasambhava’s practice is both demanding and simple. The practice is called making the Four Types of Gifts Daily. The other reinforcing practice is called the Sublime Attitudes, the brahmavihara, best known as the four immeasurables. These state, in different ways, the four generosities. The four Immeasurables are loving-kindness and benevolance or metta; compassion or karuna; empathetic joy or mudita, and equanimity or upekkha.

The all-important four generosities is reflected in the great Vajrayana vow called “the Commitment of the Great Supreme Jewel Family” that we take during empowerments. In this vow, there are five verses, one for each of the Dhyani Buddhas. The vow for Ratnasambhava expresses the practice of giving, generosity, and especially merit through offerings to the Three Jewels, the Buddha, Dharma and Sangha. It is, in fact, the entire practice of Ratnasmabhava. The Jewel Vow we repeat daily is:

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

The Four types of gifts are the Four Generosities of Ratnasambhava.

Each day, we are asked to give something material for the benefit of another sentient being, even if it’s just feeding a stray cat or the birds outside. This also includes offerings made on our altar to Buddha, Dharma and Sangha, such as water bowls, incense fruit or other symbolic offerings.

Each day we are also asked to perform generous acts, giving of our time, for the benefit of another sentient being — to create the causes for happiness for all beings, even if it’s just holding a door open for someone, or saying a kind word of support. Think about how you can help someone today.

Also, each day, we are asked to give fearless protection to help another being, even if it is only an insect or a small animal.

And finally, each day, we are asked to give the gift of Dharma in some way. There are many ways to accomplish the gift of Dharma. Through writing sutras, chanting mantras, practicing your pujas, or just being supportive of the Dharma. Or, volunteering at a Dharma center.  Or, sharing a Dharma video online. Anything that “Spreads the Dharma” is the final — and greatest — of the four Givings.

These four are the vow we give to Ratnasambhava during our Vajrayana Vow.

Six times a day in the vow, refers to making offerings six times a day, also called Six Session Yoga.

To do this, six times a day, we try to take Refuge in the Three Jewels and make an offering. This can be an offering of a silently expressed mantra. Or a gift of food to someone who is hungry. Or any other gift that expresses generosity and Bodhichitta Intention. 

Golden Yellow Jewel Family

Reinforcing his benevolent mission, Rantasambhava appears closest to Shakyamuni in appearance, reflecting he is of the earth.

Ratnasambhava is golden and of the earth element. He is the Dhayani Wisdom Buddha closest to us — the Buddha ready to leap to our aid with material help, activity, protection, or teachings. He whispers in our ear and thoughts. He is present in our lives. He is always with us. His Jewelled paradise, Shrimat, his Pureland, is so close to our world, we just have to open our hearts to see it there.

Name in Other Languages

The Jewel Family: Wisdom of Equality Overcoming the Poison of Pride

The Jewel or Ratna Family is one of the Five Buddha Families in Vajrayana Buddhism, each symbolizing different wisdoms. At various times in our lives way may need different wisdoms. As Jealousy arises, we might turn to Amoghasiddhi and Tara for help. As anger arises, we might need the steadying wisdom of Akshobhya and Lochana with the Wisdom of Reflection.

The most common poison that afflicts us in Samsara is usually pride, which can give rise to the other poisons such as attachment, anger or jealousy. For Pride, we turn to the Ratna Family with their teachings on the five generosities and on the Wisdom of Equanimity or Equality.

At the heart of this family is Ratnasambhava, the Buddha of the South, whose teachings focus on this Wisdom of Equality. This is, perhaps, the wisdom that today’s world most needs. With equality and equanimity arises compassion, kindness, support and love.

Ratnasambhava’s wisdom helps us transform the poison of pride into equanimity, allowing us to see and appreciate the intrinsic value and equality of all beings. With that great Mahayana view, our generosity and kindness grows, like a wholesome infection. Kindness, just like it’s opposite hate, tends to flourish.

Pride, from a Buddhist perspective, is considered a significant obstacle on the path to enlightenment. Ratnasambhava and the Jewel Family focus all practices on the remedy to Pride, which is called the Four Generosities.

Mamaki, Ratnasambhava’s sacred Wisdom Partner balances Ratnasambhava’s compassion with Wisdom. Together, they represent the perfect fusion of wisdom and compassion.

Wish-Granting Jewel

The symbol of the Ratna Family is the wish-granting jewel, representing the preciousness of enlightenment and the inherent value within every sentient being. This powerful symbol serves as a reminder of the boundless potential within us and the importance of recognizing this in every interaction. By internalizing the teachings of Ratnasambhava and his consort, we not only combat pride but also cultivate a deep, abiding sense of equality and connection with the world around us.

Engaging with the practices and sadhanas associated with the Jewel Family invites us to reflect deeply on our own tendencies toward pride — while transforming the poison into the wisdom of equality. One of the merits of the practice is to bring auspiciousness, bounty, good fortune, and resources, so that we may help as many beings as possible.

The Essence of Ratnasambhava: Embodying the Wisdom of Equality

As you delve deeper into understanding Ratnasambhava, you encounter a profound teaching on the Wisdom of Equality. This wisdom is not merely an abstract concept but a transformative practice that dissolves the divisions created by pride. Imagine a world where all beings are seen through a lens of equal potential and intrinsic worth—this is the essence of Ratnasambhava’s wisdom.

One of the most remarkable aspects of Ratnasambhava’s teachings is how they invite you to embrace equanimity. Equanimity is the ability to remain balanced and centered in the face of life’s constant flux. By embodying this quality, you cultivate a mind that views success and failure, praise and blame, pleasure and pain with an even gaze. It’s about finding that middle ground where you neither exalt nor diminish yourself or others.

Compassion and Oneness

The Wisdom of Equality is intrinsically linked to compassion and unity. When you practice seeing everyone as equals, you naturally develop a deeper sense of compassion. You recognize that every being, regardless of their status or achievements, shares the same inherent value. This recognition fosters a solidarity that transcends superficial differences, leading to genuine unity and harmony.

Another critical element of Ratnasambhava’s teachings is generosity. Embracing equality naturally leads to a generous heart, open to giving without a sense of superiority or attachment. Generosity here is not limited to material wealth but extends to time, attention, and emotional support. By sharing from a place of abundance, you reinforce the understanding that there is more than enough for everyone, fostering a sense of shared abundance.

Ratnasmbhava’s Serene Appearance

When you contemplate Ratnasambhava, visualize his serene and peaceful iconography. He is seated as Buddha in full vajra posture, with his right hand turned out in front of his knee in the gesture of giving or generosity. His left hand is on his lap in the gesture of meditative equipose, holding an upright wish-granting jewel, symbolizing his ability to grant the deepest spiritual and material needs of all beings. His image serves as a reminder of the inner wealth and benevolence that you can cultivate through the Wisdom of Equality.

In essence, Ratnasambhava’s teachings offer a pathway to dissolve pride and cultivate a more compassionate and balanced perspective. Embrace these practices, and you will begin to see the world with the divine impartiality that Ratnasambhava embodies.

Key Sutras That Illuminate the Path to Equality

The Buddha’s teachings are vast, yet several key sutras prominently highlight the essence of Ratnasambhava’s Wisdom of Equality. Delving into these sutras not only expands your understanding but also deepens your spiritual practice.

The Golden Light Sutra or Suvarṇaprabhāsa Sūtra (Sanskrit: सुवर्णप्रभासोत्तमसूत्रेन्द्रराजः) contains the story of Ratnasambhava Buddha alongside the stories of the Four Guardian Kings. The Sutra of Golden Light offers a treasure trove of insights into equality and compassion. Dedicated to promoting universal peace and harmony, this scriptural text underscores the principles of respect for all life forms, aligning seamlessly with Ratnasambhava’s teachings.

The Śūraṅgama Sutra and Mantra, dedicates one entire division to Ratnasambhava as the Buddha of the Jewel Division in the South. This division holds a crucial responsibility, commanding vast demon armies from five directions. It is through this portrayal that Ratnasambhava showcases his power to transmute negativity and bring about positive transformation.

The Ratna-gotra-vibhaga: This profound text focuses on the doctrine of Buddha Nature, and the Oneness of all beings, essential for comprehending the Jewel Family’s Equality Wisdom. It elucidates the inherent Buddha-nature within all beings, promoting the idea that everyone possesses the potential for enlightenment. By meditating on this sutra, you nurture an appreciation for the equality imbued in all life.

The Avatamsaka Sutra: Renowned for its rich and intricate teachings on the interdependence and unity of all phenomena, this sutra illuminates how every aspect of existence is intertwined. Ratnasambhava’s wisdom permeates this text, focusing on recognizing the value and equal worth of each being.

When practiced mindfully, the wisdom contained in these sutras acts as a powerful antidote to pride. They serve as guiding lights on your journey towards embodying the Wisdom of Equality, fostering a heart rich in compassion and a mind that views all beings impartially.

Dharani and its Benefits

If there are sentient being, by upholding, making offering and reciting the name of this Tathagata Dharani, He will be reborn as a Chakravartin, the Great King of Dharma. Achieving the holy life and He will have great supernormal powers. Obtaining ten kinds of Dharani. The Tathagata and all the Buddhas like the sands of the Ganges River, they have spoken the truth. After numerous Kalpas, the one who upholds this dharani will not be undergoing reincarnation again. By continuously cultivating the seed of the path without losing the bodhicitta, He who upholds this dharani will be able to eternally destroy all the karmic offences and obtain the Sambhogakaya form of the Tathagata. Om Ratnasambhava Tram

南无宝生如来 虔诚供养宝生佛 是人不失菩提心 一句南无宝生如来 善根亦得现前 得天眼清静 天眼通 永离轮回 光明常自照曜 常作如来胜利之事

People who make sincere offerings to Ratnasambhava Buddha do not lose their bodhicitta. By reciting ‘Namo Ratnasambhava Buddha’ , good roots are also revealed. Gaining peace of mind, clear vision, and exit the loops of reincarnation forever. The light always shines upon the path thus to be able to always perform the Tathagata’s victorious deeds.

Ratnasambhava Buddha Dharani

Namo Ratna Rasmi Chandra Pratimandita Vidyam Teja Kosesvara Rajaya Tathagataya Arhate Samyak-sambuddhaya. Tadyatha, Ratne Ratne, Ratna Kirane, Ratna Pratimandite, Ratna Sambhave, Ratna Prabhe, Ratnod-gate Svaha

णमो रत्न रस्मी चन्द्र प्रतिमन्दिता विद्यम टेज कोसेस्वरा रजय टथगतय अर्हते सम्यक्-सम्बुद्धय । टद्यथ, रत्ने रत्ने, रत्न किरने, रत्न प्रतिमन्दिते, रत्न सम्भवे, रत्न प्रभे, रत्नोद्-गते स्वहा

若有众生。于此如来陀罗尼名号受持供养。彼人生生得转轮位。成就梵行具大神通。获十种陀罗尼。复值恒河沙等诸佛如来而无虚妄。经俱胝劫不入轮回路。不断菩提种不失菩提心。永灭一切罪得报身如来。

Ratnasambhava Sadhana

(Frontal Generation description source: Konchog Ozer)

namo ratnasambhava buddhayah

namo buddhaya guruve
namo dharmaya tayine.
namo samghaya mahate.

tribhyopi satatam namaha.

Homage to Ratnasambhava Buddha.

Homage to the Buddha, the Teacher

Homage to the Dharma, the Protector

Homage to the Great Sangha

To all of these I continually offer homage.

While visualizing the merit field,  I offer the Seven Limbs of Practice:

I go for refuge to Ratnasambhava, the Buddhas, the Dharma and the Highest Assembly.

I declare every nonvirtuous act since beginningless time.
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.

I offer the four types of gifts 
Six times each day; 
The pleasing commitments of 
The great supreme Jewel family. 

Supreme gathering, please accept them.
I will practice the four generosities, the generosity of helping sentient beings with material aid; the generosity of giving my activities to create the causes for happiness of sentient beings; the generosity of fearlessness and protection to save and help others; and the generosity of giving the Dharma teachings.

I will in this way cultivate the Bodhichitta.
I wish that all beings may have happiness and its causes.
May we never have suffering nor its causes.
May we constantly dwell in joy transcending sorrow.
May we dwell in equal love for both near and far.
Supreme merit field, please remain in Samsara and turn the Wheel of the Dharma of the greater and lesser vehicles, to benefit all sentient beings!

I now visualize the merit field.

Appearances and existence, all phenomena of samsara and nirvana are empty by nature. Realizing this, within that state of emptiness, I visualize a glowing, illuminated yellow Tram syllable, on a shining lotus throne.
Yellow golden light emanates from the Tram syllable, going out as an offering to all the Enlightened Beings. The light purifies the karma of all sentient beings in the universe, blessing them. The lights return and the Tram syllable and transforms into glorious Ratnasambhava, Golden Yellow in Color, seated on a lotus throne supported by great horses.

The essence of all qualities is Ratnasambhava. With a radiant body having the colour of shining gold, one face, two hands, the right is in supreme generosity — fulfilling the wishes of beings. Performing meditative stabilization, the left is in the mudra of meditation and holding a wish-granting jewel.

Seated in vajra posture, method and wisdom, and having the thirty-two marks of excellence. He is well adorned with jewels and beautiful silk garments. A million light rays of light goes out and returns, blessing all sentient beings. He has a voice possessing sixty separate tones and a mind continuum of immeasurable pristine awareness.

Holding this visualization, I recite the glorious Dharani:

Namo Ratna Rasmi Chandra Pratimandita Vidyam Teja Kosesvara Rajaya Tathagataya Arhate Samyak-sambuddhaya. Tadyatha, Ratne Ratne, Ratna Kirane, Ratna Pratimandite, Ratna Sambhave, Ratna Prabhe, Ratnod-gate Svaha

Namo Ratna Rasmi Chandra Pratimandita Vidyam Teja Kosesvara Rajaya Tathagataya Arhate Samyak-sambuddhaya. Tadyatha, Ratne Ratne, Ratna Kirane, Ratna Pratimandite, Ratna Sambhave, Ratna Prabhe, Ratnod-gate Svaha

Namo Ratna Rasmi Chandra Pratimandita Vidyam Teja Kosesvara Rajaya Tathagataya Arhate Samyak-sambuddhaya. Tadyatha, Ratne Ratne, Ratna Kirane, Ratna Pratimandite, Ratna Sambhave, Ratna Prabhe, Ratnod-gate Svaha

Om Ratnasambhava Tram

Om Ratnasambhava Tram

Om Ratnasambhava Tram

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

[1]

NOTES:

[1] Ratnasambhava Buddha Dharani from Shurangama Dhamma Associationhttps://www.youtube.com/watch?v=UZEZyD4XBGw

What are the powerful and magnetizing benefits of the Padma Family, and especially the nine red Deities of the Cloud of Blessings? Who are the Nine Enlightened Deities of Amitabha’s Lotus Family of Buddhas? Why is their practice so important and popular in Mahayana Buddhism? Why do many teachers say that magnetizing activity practice is the most beneficial in this degenerate age, and especially for people new to the Buddha Dharma?

We answer these questions, and present the practice in English, Tibetan, Chinese, Spanish, French (and other languages below) of the Great Cloud of Blessings (Wangdu), a mind terma of Jamgön Mipham Rinpoche. According to Jamgön Mipham Rinpoche the benefits are:

“Anyone who prays in this way will, without any doubt, accomplish all magnetizing activities exactly according to their wishes.”

Padma Family: Magnetizing and Charisma

The Buddhas of the Padma family are the most popular in Mahayana Buddhism, especially Amitabha and Avalokiteshvara. Many Mahayana Buddhists aspire to be reborn in the Western Pure Land of the Padma Family, known as Sukhavati. But, since all Buddha’s are ultimately of one nature, and we all have Buddha Nature, why then, are the Padma family Buddhas so appealing and widely practiced? In part it is because the Padma family represent Dharma and Dharma teachings or speech. The other reason is pure charisma. The entire Enlightened family are charming and enticing.

Why Practice Magnetizing and Charisma Power?

Khenpo Sodargye Rinpoche explains the other reasons:

“For people who are new to dharma practice, the practice of magnetizing would definitely be of benefit. In this degenerate age, people have difficulty truly absorbing the Dharma because they lack inner strength; their path in learning the Dharma is filled with obstacles. If you are one of these people, by practicing magnetizing you will develop inner strength, and be able to bring the Dharma into your mind more easily. Then, no matter what kind of obstacle you encounter, you will be capable of handling it.”

Many Buddhists are attracted to the charismatic emanations of Enlightenment of the Padma family: Serene Amitabha, Compassionate Avalokiteshvara, Powerful Hero Hayagriva, Blissful Vajravarahi and Chakrasamvara, Enchanting Kurukulla, Powerful Vajradharma, and the glorious Lotus King aspect of Padmasambhava. Together, these are the Great Cloud of Blessings of the Padma family, celebrated in the famous practice of the Wangdu.

Countless Emanations of Amitabha

These are all aspects of Amitabha, who emanates in countless forms to help us. In the commentary on the Wangdu by Khenpo Sodargye (available as a PDF here>>):

“These numbers are figurative. In reality, Buddhas and Bodhisattvas are innumerable. In the limitless Dharmadatu abide innumerable Buddhas and Bodhisattvas. The Amitabha Sutra states that there are countless Buddhas in each direction. “Nine” is only a symbolic number for the countless magnetizing deities.”

It seems natural and instinctive —our attraction to the magnetic personas of these great beings. In a word, they have charisma. Symbolizing that magnetizing power, they are red in colour representing the firey element of the western pure land. In Sanskrit, magnetizing activity is called saṃgraha, the power to draw in, magnetize, charm, comfort and protect. Just as fire and light, in ancient times, protected us from the wild and dangerous elements, fire is the symbol of power, compassion, warmth, life, the setting sun in the west, and the enchanting and powerful Lotus Family of the West.

Most Important of Practices

Kyabje Jigme Phuntsok Rinpoche explained why magnetizing and using the Wang Du prayer is the most important to successful practice:

“If you don’t have wealth, Wang Dü can bring you wealth; if you want position, Wang Dü can help you get position. Relying on this prayer, you can gain everything that your heart desires. If however, due to having no control over your mind, you are unable to give rise to bodhicitta, emptiness and other non-worldly accomplishments, reciting Wang Dü with diligence will allow you to gain these qualities with ease.”

All of these can be thought of, as emanations of the compassion of the red Padma family of Amitabha, and representative of Discriminating Wisdom. His family are the emanations of Dharma or Buddha’s Speech, and, it is through speech and teachings that Buddha “attracted” the Sangha to the Enlightening Path. Compassion is another aspect of the tantalizing power of the enchanting Padma Buddhas. One practice that concisely brings all the red, magnetizing Yidams together is the popular daily practice of the Wangdu.

Wangdu is a Precious Terma

The Wangdu prayer, which we present in six languages below, is a mind terma which arose in the wisdom mind of Jamgön Mipham Rinpoche. Wangdu is popular as a daily practice or prayer, as it engages the magnetizing activity the nine main Yidams of the Padma Family. It ends with the great devotion and request for Siddhis, or blessings:

In devotion we pray to you: inspire us with your blessings; Grant us attainments, ordinary and supreme, and so the siddhi of magnetizing, without obstruction, whatever we desire!

Who are these nine aspects of Lotus Compassion and Dharma Speech? As we chant this prayer we try to visualize the nine deities as a “cloud of blessings” or a merit field in front of us. Of course you can use a picture to aid your visualization. Eight of the deities are red in color, symbolizing magnetizing and power, while the central deity is white, as this is none other than Padmaraja, a human-form nirmanakaya of Guru Rinpoche.

The Nine Enlightened Deities of Magnetizing

We try to remember that all of these nine deities are aspects of Amitabha. The three bodies, or modes of being, of the Buddha are represented here: the dharmakaya, or body of essence, and the supreme state of absolute knowledge which is Amitabha. The sambhoga kaya forms, or bodies of enjoyment, such as Avalokiteshvara, are the forms that emanate in the Purelands, or our mindspace. Finally, there are the nirmana kaya forms, or bodies of transformation, which manifest in our own world to help us, such as Guru Rinpoche.

Three Kayas (Bodies)

Buddha Amitabha represents the dharmakaya, Avalokitesvara the sambhogakaya, and Guru Padmasambhava, here as the Lotus King Padmaraja, is the nirmanakaya. This is called the Trikaya in Buddhism — the three bodies of the Buddha. Venerable Khenchen Palden Sherab Rinpoche explains it this way:

“The first emanation is called Guru Padma Gyalpo or Padmaraja. Gyalpo means king. Guru Padma Gyalpo is the form in which Guru Padmasambhava originally appeared in our world. He is directly related to Buddha Amitabha, the Buddha of the western direction, as well as to Avalokiteshvara, the Buddha of compassion.

Buddha Amitabha represents the dharmakaya. Avalokiteshvara is the sambhogakaya. And Guru Padmasambhava is the nirmanakaya.”

Male and Female, Symbolizing Compassion and Wisdom

Also represented are both the male and female forms, which symbolizes compassion and wisdom. The male Buddha forms, including the wrathful forms, such as glorious Hayagriva, represent both method and compassion. The female Buddha forms, such as Vajra varahi and Kurukulla represent magnetizing wisdom. All of these would be considered Samboghakaya emanations of Amitabha.

Seed Syllable HRIH represents all of the Nine Deities

The seed syllable of the Padma family is a red Hrih, common to all of the deities and most of their mantras and represents Dharma Speech and compassion. Since they are deities of the Dharma family, their mantras are an important practice for each, representing Dharma speech and wisdom, or discriminating wisdom. For example, Amitabha’s mantra is Om Amitabha Hrih.

For most of the deities of this cloud of blessings, we do have video mantra chanting presentations on our Youtube Channel youtube.com slash Buddha Weekly or at BuddhaWeekly.com. See links as we go through the deities.

The Nine Deities: 3 Kayas

The Three Bodies are Dharmakaya, Sambhogakaya and Nirmanakaya.

Dharmakayas: Essence Buddhas

The Dharmakaya are “formless” or “essence” Buddhas, primordial, inconcievable,  as vast as every form of time, reality, space, and dimension. In the Padma Family, there are two:

• Amitabha is the main Buddha, who appears like Samantabhadra (the Primordial Buddha) except he is red.
• Vajradharma is the second Dharmakaya, a form of Amitabha who appears like Vajradhara (only red instead of blue). This is his “vajra body” form.

Sambhogakayas: Enjoyment Bodies in the Purelands

The Sambhogakayas are the male and female “Enjoyment” Buddhas, the Buddha forms who appear in the Purelands — which includes our own mindspace, which is also part of every Pureland. They are the “heavenly” forms, who manifest to help us, often taking different appearances according to need. For example Avalokiteshvara manifests wrathfully as Hayagriva for more “power-oriented” activities. The Sambhogakas are:

• Red Avalokiteshvara
• Heruka Hayagriva
• Guhyajnana or Vajrayogini Dakini
• Vajravarahi Dakini
• Kurukulle, who is Red Tara
• MahaDeva who is a emantion of Chakrasamvara as the “supreme bliss king of the world.”

Nirmanakaya: Manifested or Body of Transformation Buddhas

The Nirmanakaya of Amitabha and the Padma family is none other than great Padmaraja, the Lotus King manifestation of Guru Rinpoche or Padmasambhava.

Amitabha Buddha, the Red Dharmakaya

At the top of the Cloud of blessings, of course, is none other than Amitabha Buddha, the red Dharmakaya Buddha of the Padma Lotus family. All other members of his family emanate from his compassion. He appears as a peaceful Buddha, seated in contemplation.

His heart mantra is:

Om Amitabha Hrih

or

Om Ami Deva Hrih

• For dozens of features on Amitabha, see>>
• Amitabha’s mantra chanted as a video for One Hour>>

Vajradharma, the Sambhogakaya Buddha of Dharma Speech

Below Amitabha is his Sambhogahkaya Buddha form, great Vajradharma, a special red wisdom form representing Dharma Speech, crowned and holding vajra and bell symbolic of the union of method and wisdom.

His heart mantra is:

Om Vajradharma Hrih

Padmaraja, Lotus King Padmasambhava, Nirmanakaya Buddha

Below him, in the center of the entire mandala, is the Nirmanakaya aspect, who is none other than the great Padmaraja, which means literally Lotus King an emanation of Padmasambhava Guru Rinpoche. He is also known as Guru Padma Gyalpo the Lotus King. He is the only deity in the merit field who is not red, as he is in his human form. His skin appears white in most depictions, but is actually a pinkish white-red. His heart mantra  is:

Om Ah Hum Vajra Guru Padma Siddhi Hum

• Video Sanskrit chanting 1 hour of Vajra Guru Mantra>>

Two Sambhagakayas: Avalokiteshvara and Hayagriva

As we face or visualize the Lotus Family Great Cloud of Merit, we see to the Left and Right of Amitabha are his peaceful and wrathful Sambhogakaya emanations.

Red Avalokiteshvara, Samboghakaya Buddha of Compassion

To our left is Avalokiteshvara, red in colour, although he can appear in any form, as explained in the Universal Gate Sutra. His Red form signifies his Sombogakaya Buddha aspect. He is the Bodhisattva of Compasssion, and goes my many names, including Guan Yin and Chenrezig. He is the most popular of the Padma family, due to his great vows in Sutra to save any from harm who call his name, and his promise to rescue every sentient being from suffering. His heart mantra is:

Om Mani Padme Hum Hrih

Hero Hayagriva, “Overpowering” Heruka of the Padma Family

To our right as we face the Great Cloud of Merit, is glorious hero Hayagriva, the fierce Sombogakaya Heruka of the Padma family, who is both a wrathful emanation of Amitabha and Avalokiteshvara. He is so powerful that his Sutra explains:

“Whoever, including even the insects, has heard the name and mantra of Hayagriva only one time will never again fall into the lower paths.”

In the Wangdu, he is described as: “The overpowering Heruka—Formidable subjugator of all that appears and exists…” 

For practice, he sometimes appears with his wisdom consort, who is a blue form of Vajravarahi, or he can appear and be visualized solitary.

If there is an activity that requires heroic power, Hayagriva is the Heruka who leaps forward. To signify his energy and power, his face is ferocious, and a green horse head crowns the top of his head signifying his windy activity. He is the Heruka of this world. The mandala of Hayagriva is still in our world, close to us. His great mantra is:

Om Hri Padman Tatro Vajra Krodha Hayagriva Hulu Hulu Hum Pet!

Guhyajnana or Vajrayogini Dakini

On the next level down, to the left of great Padmaraja, is Guhyajnana Dakini, a form of Vajrayogini, the Secret Wisdom Dakini of the Padma Family. Like all Padma Dakinis, she is also a Sambhogakaya of Amitabha, in Dakini Wisdom Prajna form. She dances on Shunyata, naked to demonstrate pure wisdom without obscurations.

Her heart mantra is:

Om Hrih bhrum dhuma ghaye nama svaha

Kurukulla, Red Tara “Closest to Our World”

In the bottom left of the cloud of Blessings is Kurukulla, the famous enchanting Enlightened form of Tara, with her bow and arrow of flowers. Like all Taras, although she is a Sambhogkaya (heavenly form) she is very close to our world. This is why all Taras are called “Swift heroines” ready to respond to our calls for help.

She is lower in the cloud to signify her closeness to our world. In this case, the activity of Red Kurukulla Tara is Magnetizing Power, as symbolized by her lotus bow drawn back with a powerful magnetizing arrow. She is also naked and dancing to signify pure wisdom without obscurations.

Her mantra three times is:

Om Kurukulle Hum Hrih Svaha

• For a one hour video mantra of Kurukulla, see>>
• For a full Buddha Weekly feature on Kurukulla Red Tara, see>>

Vajravarahi: Wisdom in Action

On the opposite side, under Hayagriva, is the Padma Dakini’s other form as Vajravarahi. Khenpo Sodargye explained, in a teaching on the Wangdu, why Vajravarahi and the other Dakinis appear naked. Since Dakinis represent wisdom in action, they are dancing. Khenpo explains:

“They are naked because they realized the bare naked nature of the mind, where all conceptual thoughts and attachments have ceased to exist.”

Mahadeva, Emanation of Chakrasamvara

The bottom right of the Cloud of Blessings is Mahadeva, who is none other than an aspect emanation of Chakrasamvara, although here he is in red aspect as a member of the Padma family. His name in this form is Ṭakkirāja or King of Desire.

Purifying Mantra

Before we start the prayer, we begin with the Padma family purifying mantra as many times as we can.

Om Ah Hum Hrih Svaha

• Om is the seed syllable that purifies our body.
• Ah is the seed syllable that purifies our speech.
• Hum is the seed syllable that purifies our mind.
• Hrih is the seed syllable of the Padma or Lotus family.

We can place a picture of the Padma Cloud of Blessings on our altar and make offerings, then recite the prayer daily to bring magnetizing blessings into our lives. Or, just visualize the Cloud of Merit and the nine deities. It is best to take Refuge in Buddha, Dharma and Sangha first.

After we set up an altar, or visualize the great magnetizing Wangdu, we recite the prayer, remaining mindful of the entire merit field to help bring the glorious power of the Padma family into your life. As suggested in the practice, visualize

“Rays of red light bursting out to fill all of saṃsāra and nirvāṇa”

Wandu English Recitation

(Other Languages below)

Oṃ āḥ hūṃ hrīḥ. In the palace of power, the blazing of great bliss, are the embodiments of the wisdom of discernment, union of bliss and emptiness.

Each on a lotus, its nature bliss free from all attachment, and the splendour of a great, illuminating vajra sun—

Dharmakaya Amitābha and Vajradharma;

Avalokiteshvara the Lord of the World, the very manifestation of compassion;

Padmaraja, all of saṃsāra and nirvāṇa beneath your control;

Hayagriva Heruka, subjugator of all that appears and exists;

‘Secret Wisdom’ Guhyajnana and Vajravarahi;

Chakrasamvara, King of Desire, ecstasy supreme, source of the wisdom of great bliss;

Kurukullā, who captivates the mind of every living being without exception;

Masters and mistresses of supreme and ordinary mudrās, dancing in bliss and emptiness;

Hosts of vajra ḍakas and ḍakinis attract and magnetize.

Remaining always within the state of great equality of appearance and emptiness;

With the dance of your vajra body, you cause the three planes of existence to tremble;

With the sound of your laughter, your unceasing enlightened speech, you draw in the three worlds;

Rays of red light burst out to fill all of saṃsāra and nirvāṇa;

And cause the vital essence of conditioned existence and ultimate peace to vibrate and be gathered in.

With your enlightened mind of great vajra passion;

You grant the supreme of all things desired—the two kinds of siddhis;

And with your great vajra hooks and lassos;

You bind the world of appearance and existence in great bliss;

Dancers in the play of the limitless net of illusion;

Who fill space to overflowing, like a vast outpouring of sesame seeds;

Vast array of the Three Roots, hosts of magnetizing deities;

In devotion we pray to you: inspire us with your blessings;

Grant us attainments, ordinary and supreme, and so the siddhi;

Of magnetizing, without obstruction, whatever we desire!

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

Tibetan Wangdu

ཨོཾ་ཨཱཿཧཱུྂ་ཧྲཱིཿ

བདེ་ཆེན་འབར་བ་དབང་གི་ཕོ་བྲང་དུ། །

བདེ་སྟོང་སོ་སོར་རྟོག་པའི་ཡེ་ཤེས་སྐུ། །

མ་ཆགས་བདེ་ལྡན་པདྨའི་རང་བཞིན་ལས། །

རྡོ་རྗེ་ཉི་མ་སྣང་བ་ཆེན་པོའི་དཔལ། །

ཆོས་སྐུ་སྣང་བ་མཐའ་ཡས་རྡོ་རྗེ་ཆོས། །

འཇིག་རྟེན་དབང་ཕྱུག་ཐུགས་རྗེས་རྗེས་ཆགས་གཟུགས། །

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

སྣང་སྲིད་ཟིལ་གནོན་དབང་ཆེན་ཧེ་རུ་ཀ །

གསང་བ་ཡེ་ཤེས་བཛྲ་ཝཱ་ར་ཧི། །

བདེ་མཆོག་འདོད་པའི་རྒྱལ་པོ་བདེ་ཆེན་གཏེར། །

མ་ལུས་སྐྱེ་རྒུའི་ཡིད་འཕྲོག་རིག་བྱེད་མ། །

མཆོག་ཐུན་ཕྱག་རྒྱའི་དབང་ཕྱུག་བདེ་སྟོང་གར། །

དབང་མཛད་རྡོ་རྗེ་དཔའ་བོ་ཌཱཀྐིའི་ཚོགས། །

སྣང་སྟོང་མཉམ་པ་ཆེན་པོའི་ངང་ཉིད་དུ། །

རྡོ་རྗེ་སྐུ་ཡི་གར་གྱིས་སྲིད་གསུམ་གཡོ། །

འགག་མེད་གསུང་གི་བཞད་སྒྲས་ཁམས་གསུམ་འགུགས། །

འོད་ཟེར་དམར་པོས་འཁོར་འདས་ཡོངས་ལ་ཁྱབ། །

སྲིད་ཞིའི་དྭངས་བཅུད་གཡོ་ཞིང་སྡུད་པར་བྱེད། །

རྡོ་རྗེ་ཆགས་པ་ཆེན་པོའི་ཐུགས་ཀྱིས་ནི། །

རྣམ་གཉིས་དངོས་གྲུབ་འདོད་དགུའི་མཆོག་སྩོལ་ཞིང༌། །

རྡོ་རྗེ་ལྕགས་ཀྱུ་ཞགས་པ་ཆེན་པོ་ཡིས། །

སྣང་སྲིད་བདེ་བ་ཆེན་པོར་སྡོམ་བྱེད་པ། །

མཐའ་ཡས་སྒྱུ་འཕྲུལ་དྲྭ་བའི་རོལ་གར་ཅན། །

ཏིལ་གྱི་གོང་བུ་ཕྱེ་བ་བཞིན་བཞུགས་པའི། །

རབ་འབྱམས་རྩ་གསུམ་དབང་གི་ལྷ་ཚོགས་ལ། །

གུས་པས་གསོལ་བ་འདེབས་སོ་བྱིན་གྱིས་རློབས། །

མཆོག་ཐུན་དངོས་གྲུབ་འདོད་དགུའི་དཔལ་མཐའ་དག །

ཐོགས་མེད་དབང་དུ་བྱེད་པའི་དངོས་གྲུབ་སྩོལ། །

ཅེས་པའང་རབ་ཚེས་ས་ཡོས་ཟླ་ ༧ ཚེས་ ༡ ལ་དྷཱིཿམིང་པས་སྤེལ་བ། གསོལ་བ་བཏབ་ན་གང་ཟག་སུ་ཡང་རུང་སྟེ་དབང་གི་ལས་ཀུན་ཇི་ལྟར་བསམ་པ་བཞིན་འགྲུབ་པར་གདོན་མི་ཟའོ། །དར་དམར་ལ་བྲིས་ཏེ་ཕྱར་བའམ། མེ་རླུང་ལ་འཁོར་ལོ་བྱས་ཀྱང་འགྲུབ་བོ། །མངྒ་ལཾ། །

懷 攝顯有祈請文 名 曰加持大雲

ཨོཾ་ཨཱཿཧཱུྂ་ཧྲཱིཿ

嗡啊吽啥，

བདེ་ཆེན་འབར་བ་དབང་གི་ཕོ་བྲང་དུ། །

大樂熾然懷攝宮殿中，

བདེ་སྟོང་སོ་སོར་རྟོག་པའི་ཡེ་ཤེས་སྐུ། །

樂空妙觀察之智慧身，

མ་ཆགས་བདེ་ལྡན་པདྨའི་རང་བཞིན་ལས། །

無貪具樂蓮花自性出，

རྡོ་རྗེ་ཉི་མ་སྣང་བ་ཆེན་པོའི་དཔལ། །

金剛太陽具德大光顯，

ཆོས་སྐུ་སྣང་བ་མཐའ་ཡས་རྡོ་རྗེ་ཆོས། །

法身無量光佛金剛法，

འཇིག་རྟེན་དབང་ཕྱུག་ཐུགས་རྗེས་རྗེས་ཆགས་གཟུགས། །

世間自在悲心貪愛形，

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

輪涅駕馭尊主蓮花王，

སྣང་སྲིད་ཟིལ་གནོན་དབང་ཆེན་ཧེ་རུ་ཀ །

鎮伏顯有大權黑魯嘎，

གསང་བ་ཡེ་ཤེས་བཛྲ་ཝཱ་ར་ཧི། །

秘密智慧金剛亥首母，

བདེ་མཆོག་འདོད་པའི་རྒྱལ་པོ་བདེ་ཆེན་གཏེར། །

勝樂金剛欲王大樂藏，

མ་ལུས་སྐྱེ་རྒུའི་ཡིད་འཕྲོག་རིག་བྱེད་མ། །

無餘眾生所悅作明母，

མཆོག་ཐུན་ཕྱག་རྒྱའི་དབང་ཕྱུག་བདེ་སྟོང་གར། །

勝共手印自在樂空舞，

དབང་མཛད་རྡོ་རྗེ་དཔའ་བོ་ཌཱཀྐིའི་ཚོགས། །

能懷金剛勇士空行眾，

སྣང་སྟོང་མཉམ་པ་ཆེན་པོའི་ངང་ཉིད་དུ། །

於顯空大平等之境中，

རྡོ་རྗེ་སྐུ་ཡི་གར་གྱིས་སྲིད་གསུམ་གཡོ། །

金剛身之舞蹈鎮三有，

འགག་མེད་གསུང་གི་བཞད་སྒྲས་ཁམས་གསུམ་འགུགས། །

無滅語之笑聲召三界，

འོད་ཟེར་དམར་པོས་འཁོར་འདས་ཡོངས་ལ་ཁྱབ། །

紅色光遍滿輪迴涅槃，

སྲིད་ཞིའི་དྭངས་བཅུད་གཡོ་ཞིང་སྡུད་པར་བྱེད། །

有寂精粹震動攝集之，

རྡོ་རྗེ་ཆགས་པ་ཆེན་པོའི་ཐུགས་ཀྱིས་ནི། །

其以金剛大貪欲之意，

རྣམ་གཉིས་དངོས་གྲུབ་འདོད་དགུའི་མཆོག་སྩོལ་ཞིང༌། །

勝賜二種所欲之悉地，

རྡོ་རྗེ་ལྕགས་ཀྱུ་ཞགས་པ་ཆེན་པོ་ཡིས། །

以金剛鐵鉤與大羂索，

སྣང་སྲིད་བདེ་བ་ཆེན་པོར་སྡོམ་བྱེད་པ། །

顯有於大樂中作繫縛，

མཐའ་ཡས་སྒྱུ་འཕྲུལ་དྲྭ་བའི་རོལ་གར་ཅན། །

無邊幻化網之變化具，

ཏིལ་གྱི་གོང་བུ་ཕྱེ་བ་བཞིན་བཞུགས་པའི། །

如芝麻莢開啟般安住，

རབ་འབྱམས་རྩ་གསུམ་དབང་གི་ལྷ་ཚོགས་ལ། །

浩瀚三根懷攝之天眾，

གུས་པས་གསོལ་བ་འདེབས་སོ་བྱིན་གྱིས་རློབས། །

恭敬祈請祈賜予加持，

མཆོག་ཐུན་དངོས་གྲུབ་འདོད་དགུའི་དཔལ་མཐའ་དག །

勝共悉地所欲諸祥德，

ཐོགས་མེད་དབང་དུ་བྱེད་པའི་དངོས་གྲུབ་སྩོལ། །

能作無礙懷攝悉地賜。

ཅེས་པའང་རབ་ཚེས་ས་ཡོས་ཟླ་ ༧ ཚེས་ ༡ ལ་དྷཱིཿམིང་པས་སྤེལ་བ། གསོལ་བ་བཏབ་ན་གང་ཟག་སུ་ཡང་རུང་སྟེ་དབང་གི་ལས་ཀུན་ཇི་ལྟར་བསམ་པ་བཞིན་འགྲུབ་པར་གདོན་མི་ཟའོ། །དར་དམར་ལ་བྲིས་ཏེ་ཕྱར་བའམ། མེ་རླུང་ལ་འཁོར་ལོ་བྱས་ཀྱང་འགྲུབ་བོ། །མངྒ་ལཾ། །

此為具帝字之名者寫於土兔年七月初一。孰若依此祈禱，無疑如所願成辦一切懷攝事業。若於紅布旗上以風吹揚，或作風火輪轉動亦可成就。芒嘎朗。

Wang Dü: „Die große Wolke des Segens“

Das Gebet, das alles, was erscheint und existiert, in seinen Bann zieht

von Mipham Rinpoche

ཨོཾ་ཨཱཿཧཱུྂ་ཧྲཱིཿ

om ah hung hrih

Oṃ āḥ hūṃ hrīḥ!

བདེ་ཆེན་འབར་བ་དབང་གི་ཕོ་བྲང་དུ། །

dechen barwa wang gi podrang du

Im machtvollen Palast, dem Auflodern großer Glückseligkeit,

བདེ་སྟོང་སོ་སོར་རྟོག་པའི་ཡེ་ཤེས་སྐུ། །

detong sosor tokpe yeshe ku

befinden sich die Verkörperungen der unterscheidenden Weisheit, die Einheit von Leerheit und Glückseligkeit,

མ་ཆགས་བདེ་ལྡན་པདྨའི་རང་བཞིན་ལས། །

machak deden peme rangzhin le

jede auf einem Lotus, ihre Natur Glückseligkeit, frei von jeglicher Anhaftung,

རྡོ་རྗེ་ཉི་མ་སྣང་བ་ཆེན་པོའི་དཔལ། །

dorje nyima nangwa chenpö pal

mit der Pracht einer großen, leuchtenden Vajra-Sonne:

ཆོས་སྐུ་སྣང་བ་མཐའ་ཡས་རྡོ་རྗེ་ཆོས། །

chöku nangwa taye dorje chö

Dharmakāya Amitābha und Vajradharma,

འཇིག་རྟེན་དབང་ཕྱུག་ཐུགས་རྗེས་རྗེས་ཆགས་གཟུགས། །

jikten wangchuk tukje jechak zuk

Avalokiteśvara, Herr der Welt, die Verkörperung des Mitgefühls selbst,

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

pema gyalpö khorde ngawang gyur

Padma Gyalpo, der du das gesamte Saṃsāra und Nirvāṇa beherrschst,

སྣང་སྲིད་ཟིལ་གནོན་དབང་ཆེན་ཧེ་རུ་ཀ །

nangsi zilnön wangchen heruka

mächtiger Heruka, der alle Erscheinung und Existenz unterwirft,

གསང་བ་ཡེ་ཤེས་བཛྲ་ཝཱ་ར་ཧི། །

sangwa yeshe benza varahi

„Geheime Weisheit“ (Guhyajñāna) und Vajravārāhī,

བདེ་མཆོག་འདོད་པའི་རྒྱལ་པོ་བདེ་ཆེན་གཏེར། །

demchok döpe gyalpo dechen ter

Döpe Gyalpo, König des Verlangens, überragende Ekstase, Quelle der Weisheit großer Glückseligkeit,

མ་ལུས་སྐྱེ་རྒུའི་ཡིད་འཕྲོག་རིག་བྱེད་མ། །

malü kyegü yitrok rikjema

Kurukullā, die den Geist jedes lebenden Wesens fesselt, ausnahmslos,

མཆོག་ཐུན་ཕྱག་རྒྱའི་དབང་ཕྱུག་བདེ་སྟོང་གར། །

choktün chakgye wangchuk detong gar

Meister und Meisterinnen höchster und gewöhnlicher Mudrās, tanzend in Glückseligkeit und Leerheit,

དབང་མཛད་རྡོ་རྗེ་དཔའ་བོ་ཌཱཀྐིའི་ཚོགས། །

wangdze dorje pawo daki tsok

Scharen von Vajra-Dākas und -Ḍākinīs, die fesseln und bannen.

སྣང་སྟོང་མཉམ་པ་ཆེན་པོའི་ངང་ཉིད་དུ། །

nangtong nyampa chenpö ngang nyi du

Ununterbrochen im Zustand der großen Gleichheit von Erscheinung und Leerheit verweilend,

རྡོ་རྗེ་སྐུ་ཡི་གར་གྱིས་སྲིད་གསུམ་གཡོ། །

dorje ku yi gar gyi si sum yo

lasst ihr die drei Ebenen der Existenz durch den Tanz eurer Vajra-Körper erbeben;

འགག་མེད་གསུང་གི་བཞད་སྒྲས་ཁམས་གསུམ་འགུགས། །

gakme sung gi zhe dre kham sum guk

durch den Klang eures Lachens, eurer unaufhörlichen erleuchteten Sprache, ruft ihr die drei Welten herbei.

འོད་ཟེར་དམར་པོས་འཁོར་འདས་ཡོངས་ལ་ཁྱབ། །

özer marpö khorde yong la khyab

Strahlen roten Lichts brechen hervor, die Saṃsāra und Nirvāṇa durchfluten

སྲིད་ཞིའི་དྭངས་བཅུད་གཡོ་ཞིང་སྡུད་པར་བྱེད། །

sizhi dangchü yo zhing düparje

und die Lebensessenz der bedingten Existenz und des letztendlichen Friedens vibrieren lassen und einsammeln.

རྡོ་རྗེ་ཆགས་པ་ཆེན་པོའི་ཐུགས་ཀྱིས་ནི། །

dorje chakpa chenpö tuk kyi ni

Mit eurem erleuchteten Geist der großen Vajra-Leidenschaft

རྣམ་གཉིས་དངོས་གྲུབ་འདོད་དགུའི་མཆོག་སྩོལ་ཞིང༌། །

nam nyi ngödrub dö gü chok tsol zhing

gewährt ihr das höchste aller begehrenswerten Dinge – die zwei Arten von Siddhis,

རྡོ་རྗེ་ལྕགས་ཀྱུ་ཞགས་པ་ཆེན་པོ་ཡིས། །

dorje chakkyu zhakpa chenpo yi

und mit euren großen Vajra-Haken und -Schlingen

སྣང་སྲིད་བདེ་བ་ཆེན་པོར་སྡོམ་བྱེད་པ། །

nangsi dewa chenpor domjepa

fesselt ihr die Welt der Erscheinung und Existenz in großer Glückseligkeit.

མཐའ་ཡས་སྒྱུ་འཕྲུལ་དྲྭ་བའི་རོལ་གར་ཅན། །

taye gyutrul drawe rolgarchen

Tanzende im Spiel des endlosen Netzes der Illusion,

ཏིལ་གྱི་གོང་བུ་ཕྱེ་བ་བཞིན་བཞུགས་པའི། །

til gyi gongbu chewa zhin zhukpe

die den Raum zum Überfluss erfüllen, wie ein Hervorbersten zahlloser Sesamsamen,

རབ་འབྱམས་རྩ་གསུམ་དབང་གི་ལྷ་ཚོགས་ལ། །

rabjam tsa sum wang gi lhatsok la

unermessliche Ansammlung der drei Wurzeln, Scharen von anziehenden Gottheiten,

གུས་པས་གསོལ་བ་འདེབས་སོ་བྱིན་གྱིས་རློབས། །

güpe solwa deb so jingyi lob

in Hingabe beten wir zu euch: Inspiriert uns mit eurem Segen,

མཆོག་ཐུན་དངོས་གྲུབ་འདོད་དགུའི་དཔལ་མཐའ་དག །

choktün ngödrub dö gü pal tadak

gewährt uns gewöhnliche und überragende Errungenschaften und damit das Siddhi,

ཐོགས་མེད་དབང་དུ་བྱེད་པའི་དངོས་གྲུབ་སྩོལ། །

tokme wang du jepe ngödrub tsol

alles in unseren Bann zu ziehen, ohne Hindernisse, was immer wir ersehnen!

ཅེས་པའང་རབ་ཚེས་ས་ཡོས་ཟླ་ ༧ ཚེས་ ༡ ལ་དྷཱིཿམིང་པས་སྤེལ་བ། གསོལ་བ་བཏབ་ན་གང་ཟག་སུ་ཡང་རུང་སྟེ་དབང་གི་ལས་ཀུན་ཇི་ལྟར་བསམ་པ་བཞིན་འགྲུབ་པར་གདོན་མི་ཟའོ། །དར་དམར་ལ་བྲིས་ཏེ་ཕྱར་བའམ། མེ་རླུང་ལ་འཁོར་ལོ་བྱས་ཀྱང་འགྲུབ་བོ། །མངྒ་ལཾ། །

Dies wurde am ersten Tag des siebten Monats des Erd-Hasen-Jahres (1879) von einem namens Dhīḥ verfasst. Wer auch immer auf diese Weise betet, wird zweifellos ganz seinen Wünschen entsprechend alle anziehenden Aktivitäten verwirklichen. Dieses Gebet kann auf rote Fahnen geschrieben und in den Wind gehängt werden oder in hitze- oder windbetriebenen Gebetsmühlen verwendet werden. Mangalaṃ!

Wang Dü: «La gran nube de bendiciones»

La oración que magnetiza todas las apariencias y todo lo que existe

de Mipham Rimpoché

ཨོཾ་ཨཱཿཧཱུྂ་ཧྲཱིཿ

om ah hung hrih

¡Om ah hung hrih!

བདེ་ཆེན་འབར་བ་དབང་གི་ཕོ་བྲང་དུ། །

dechen barwa wang gi podrang du

En el palacio del poder, el resplandor de la gran dicha,

བདེ་སྟོང་སོ་སོར་རྟོག་པའི་ཡེ་ཤེས་སྐུ། །

detong sosor tokpe yeshe ku

están las encarnaciones de la sabiduría del discernimiento, unión de dicha y vacuidad:

མ་ཆགས་བདེ་ལྡན་པདྨའི་རང་བཞིན་ལས། །

machak deden peme rangzhin le

cada uno sobre un loto, cuya naturaleza es dicha libre de todo apego,

རྡོ་རྗེ་ཉི་མ་སྣང་བ་ཆེན་པོའི་དཔལ། །

dorje ñima nangwa chenpö pal

y sobre el esplendor de un sol vajra, grandioso y radiante;

ཆོས་སྐུ་སྣང་བ་མཐའ་ཡས་རྡོ་རྗེ་ཆོས། །

chöku nangwa taye dorje chö

Amitabha del Dharmakaya y Vajradharma,

འཇིག་རྟེན་དབང་ཕྱུག་ཐུགས་རྗེས་རྗེས་ཆགས་གཟུགས། །

jikten wangchuk tukje jechak zuk

Avalokiteshvara, Señor del Mundo, la manifestación misma de la compasión,

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

pema gyalpö khorde ngawang gyur

Pema Gyalpo, con todo el samsara y el nirvana bajo tu control,

སྣང་སྲིད་ཟིལ་གནོན་དབང་ཆེན་ཧེ་རུ་ཀ །

nangsi zilnön wangchen heruka

poderoso heruka, el que somete todo cuanto aparece y existe,

གསང་བ་ཡེ་ཤེས་བཛྲ་ཝཱ་ར་ཧི། །

sangwa yeshe benza varahi

«Sabiduría Secreta» y Vajravarahi,

བདེ་མཆོག་འདོད་པའི་རྒྱལ་པོ་བདེ་ཆེན་གཏེར། །

demchok döpe gyalpo dechen ter

Döpe Gyalpo, Rey del Deseo, éxtasis supremo, fuente de la sabiduría de la gran dicha,

མ་ལུས་སྐྱེ་རྒུའི་ཡིད་འཕྲོག་རིག་བྱེད་མ། །

malü kyegü yitrok rikjema

Kurukulla, que cautiva la mente de cada ser vivo sin excepción,

མཆོག་ཐུན་ཕྱག་རྒྱའི་དབང་ཕྱུག་བདེ་སྟོང་གར། །

choktün chakgye wangchuk detong gar

señores y señoras de los mudras supremos y comunes, danzando en la dicha y vacuidad,

དབང་མཛད་རྡོ་རྗེ་དཔའ་བོ་ཌཱཀྐིའི་ཚོགས། །

wangdze dorje pawo daki tsok

multitudes de dakas y dakinis vajra que atraen y magnetizan.

སྣང་སྟོང་མཉམ་པ་ཆེན་པོའི་ངང་ཉིད་དུ། །

nangtong ñampa chenpö ngang ñi du

Permaneciendo siempre en el estado de gran igualdad de las apariencias y la vacuidad,

རྡོ་རྗེ་སྐུ་ཡི་གར་གྱིས་སྲིད་གསུམ་གཡོ། །

dorje ku yi gar gyi si sum yo

con la danza de vuestros cuerpos vajra, hacéis que tiemblen los tres planos de la existencia;

འགག་མེད་གསུང་གི་བཞད་སྒྲས་ཁམས་གསུམ་འགུགས། །

gakme sung gi zhe dre kham sum guk

con el sonido de vuestra risa, el habla iluminada e incesante, convocáis los tres mundos.

འོད་ཟེར་དམར་པོས་འཁོར་འདས་ཡོངས་ལ་ཁྱབ། །

özer marpö khorde yong la khyab

Rayos de luz roja estallan para inundar todo el samsara y el nirvana,

སྲིད་ཞིའི་དྭངས་བཅུད་གཡོ་ཞིང་སྡུད་པར་བྱེད། །

sizhi dangchü yo zhing düparche

haciendo vibrar y recogiendo la esencia vital de la existencia condicionada y la paz última.

རྡོ་རྗེ་ཆགས་པ་ཆེན་པོའི་ཐུགས་ཀྱིས་ནི། །

dorje chakpa chenpö tuk kyi ni

Con vuestra mente iluminada de gran pasión adamantina,

རྣམ་གཉིས་དངོས་གྲུབ་འདོད་དགུའི་མཆོག་སྩོལ་ཞིང༌། །

nam ñi ngödrub dö gü chok tsol zhing

concedéis lo más supremo que se pueda desear: las dos clases de siddhis;

རྡོ་རྗེ་ལྕགས་ཀྱུ་ཞགས་པ་ཆེན་པོ་ཡིས། །

dorje chakkyu zhakpa chenpo yi

y con vuestros grandiosos ganchos y lazos vajra,

སྣང་སྲིད་བདེ་བ་ཆེན་པོར་སྡོམ་བྱེད་པ། །

nangsi dewa chenpor domchepa

atáis el mundo de la apariencia y la existencia en la gran dicha.

མཐའ་ཡས་སྒྱུ་འཕྲུལ་དྲྭ་བའི་རོལ་གར་ཅན། །

taye gyutrul drawe rolgarchen

Danzantes en el juego de la infinita red ilusoria,

ཏིལ་གྱི་གོང་བུ་ཕྱེ་བ་བཞིན་བཞུགས་པའི། །

til gyi gongbu chewa zhin zhukpe

que colmáis el espacio hasta rebosar, como una gran lluvia de semillas de sésamo,

རབ་འབྱམས་རྩ་གསུམ་དབང་གི་ལྷ་ཚོགས་ལ། །

rabjam tsa sum wang gi lhatsok la

gran despliegue de las Tres Raíces, multitudes de deidades que magnetizan,

གུས་པས་གསོལ་བ་འདེབས་སོ་བྱིན་གྱིས་རློབས། །

güpe solwa deb so chingyi lob

os rezamos con devoción: ¡inspiradnos con vuestras bendiciones,

མཆོག་ཐུན་དངོས་གྲུབ་འདོད་དགུའི་དཔལ་མཐའ་དག །

choktün ngödrub dö gü pal tadak

concedednos los logros, comunes y supremos, así como el siddhi

ཐོགས་མེད་དབང་དུ་བྱེད་པའི་དངོས་གྲུབ་སྩོལ། །

tokme wang du chepe ngödrub tsol

de magnetizar, sin impedimento, todo lo que deseemos!

ཅེས་པའང་རབ་ཚེས་ས་ཡོས་ཟླ་ ༧ ཚེས་ ༡ ལ་དྷཱིཿམིང་པས་སྤེལ་བ། གསོལ་བ་བཏབ་ན་གང་ཟག་སུ་ཡང་རུང་སྟེ་དབང་གི་ལས་ཀུན་ཇི་ལྟར་བསམ་པ་བཞིན་འགྲུབ་པར་གདོན་མི་ཟའོ། །དར་དམར་ལ་བྲིས་ཏེ་ཕྱར་བའམ། མེ་རླུང་ལ་འཁོར་ལོ་བྱས་ཀྱང་འགྲུབ་བོ། །མངྒ་ལཾ། །

Esto fue escrito el primer día del séptimo mes del año de la Liebre de Tierra (1879) por uno llamado Dhih. Todo quien rece de esta forma, sin duda logrará todas las actividades de magnetizar exactamente tal como desee. Esta oración puede escribirse sobre banderas rojas que ondeen al viento, o en molinos de oración movidos por el calor o el viento. ¡Mangalam!

Wang du : « La Vaste nuée de bénédictions »

La Prière qui magnétise tout ce qui apparaît et tout ce qui existe

par Mip’am Rinpoché

ཨོཾ་ཨཱཿཧཱུྂ་ཧྲཱིཿ

om ah houng hrih

Oṃ āḥ hūṃ hrīḥ !

བདེ་ཆེན་འབར་བ་དབང་གི་ཕོ་བྲང་དུ། །

déchen barwa wang gi p’odrang dou

Dans le palais du pouvoir, le flamboiement de la grande félicité,

བདེ་སྟོང་སོ་སོར་རྟོག་པའི་ཡེ་ཤེས་སྐུ། །

détong sosor tokpé yéshé kou

Voici les personnifications de la sagesse du discernement, l’union de la félicité et de la vacuité :

མ་ཆགས་བདེ་ལྡན་པདྨའི་རང་བཞིན་ལས། །

machak déden pémé rangzhin lé

Chacun sur un lotus, dont la nature est félicité libre de tout attachement,

རྡོ་རྗེ་ཉི་མ་སྣང་བ་ཆེན་པོའི་དཔལ། །

dorjé nyima nangwa chenpö pal

Et splendeur d’un grand et éclatant soleil de vajra –

ཆོས་སྐུ་སྣང་བ་མཐའ་ཡས་རྡོ་རྗེ་ཆོས། །

chökou nangwa t’ayé dorjé chö

Dharmakāya Amitābha et Vajradharma,

འཇིག་རྟེན་དབང་ཕྱུག་ཐུགས་རྗེས་རྗེས་ཆགས་གཟུགས། །

jikten wangchouk t’oukjé jéchak zouk

Avalokiteśvara, Seigneur du monde, manifestation même de la compassion,

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

péma gyalpö k’ordé ngawang gyour

Padma Gyalpo qui contrôle tout le saṃsāra et le nirvāṇa,

སྣང་སྲིད་ཟིལ་གནོན་དབང་ཆེན་ཧེ་རུ་ཀ །

nangsi zilnön wangchen héruka

Puissant heruka, qui subjugue toute apparence et toute existence,

གསང་བ་ཡེ་ཤེས་བཛྲ་ཝཱ་ར་ཧི། །

sangwa yéshé benza varahi

« Sagesse secrète » (Guhyajñāna) et Vajravārāhī,

བདེ་མཆོག་འདོད་པའི་རྒྱལ་པོ་བདེ་ཆེན་གཏེར། །

demchok döpé gyalpo déchen ter

Döpé Gyalpo, roi du désir, extase suprême, source de la sagesse de la grande félicité,

མ་ལུས་སྐྱེ་རྒུའི་ཡིད་འཕྲོག་རིག་བྱེད་མ། །

malu kyégu yit’rok rikjéma

Kurukullā, qui captive l’esprit de tous les êtres sans exception,

མཆོག་ཐུན་ཕྱག་རྒྱའི་དབང་ཕྱུག་བདེ་སྟོང་གར། །

chokt’ün chakgyé wangchouk détong gar

Maîtres et maîtresses des mudrā suprême et ordinaires qui dansez dans la félicité et la vacuité,

དབང་མཛད་རྡོ་རྗེ་དཔའ་བོ་ཌཱཀྐིའི་ཚོགས། །

wangdzé dorjé pawo daki tsok

Assemblée des ḍāka et ḍākinī, attirez et magnétisez !

སྣང་སྟོང་མཉམ་པ་ཆེན་པོའི་ངང་ཉིད་དུ། །

nangtong nyampa chenpö ngang nyi dou

Demeurant toujours au sein de l’état de grande égalité des apparences et de la vacuité,

རྡོ་རྗེ་སྐུ་ཡི་གར་གྱིས་སྲིད་གསུམ་གཡོ། །

dorjé kou yi gar gyi si soum yo

Par la danse de votre corps de vajra, vous ébranlez les trois niveaux d’existence ;

འགག་མེད་གསུང་གི་བཞད་སྒྲས་ཁམས་གསུམ་འགུགས། །

gakmé soung gi zhé dré k’am soum gouk

Par le son de votre rire, votre parole éveillée incessante, vous captivez les trois mondes ;

འོད་ཟེར་དམར་པོས་འཁོར་འདས་ཡོངས་ལ་ཁྱབ། །

özer marpö k’ordé yong la k’yab

Des rayons de lumière rouge jaillissent, inondent l’ensemble du saṃsāra et du nirvāṇa,

སྲིད་ཞིའི་དྭངས་བཅུད་གཡོ་ཞིང་སྡུད་པར་བྱེད། །

sizhi dangchu yo zhing duparjé

Font vibrer l’essence vitale de l’existence conditionnée et de la paix ultime, et la collectent.

རྡོ་རྗེ་ཆགས་པ་ཆེན་པོའི་ཐུགས་ཀྱིས་ནི། །

dorjé chakpa chenpö t’ouk kyi ni

Par votre esprit éveillé de grande passion adamantine,

རྣམ་གཉིས་དངོས་གྲུབ་འདོད་དགུའི་མཆོག་སྩོལ་ཞིང༌། །

nam nyi ngödroub dö gu chok tsol zhing

Vous dispensez les désirs suprêmes – les deux sortes de siddhi ;

རྡོ་རྗེ་ལྕགས་ཀྱུ་ཞགས་པ་ཆེན་པོ་ཡིས། །

dorjé chakkyou zhakpa chenpo yi

Et par vos grands crochets de vajra et vos grands lassos,

སྣང་སྲིད་བདེ་བ་ཆེན་པོར་སྡོམ་བྱེད་པ། །

nangsi déwa chenpor domjépa

Vous liez le monde des apparences et de l’existence au sein de la grande félicité.

མཐའ་ཡས་སྒྱུ་འཕྲུལ་དྲྭ་བའི་རོལ་གར་ཅན། །

t’ayé gyout’rul drawé rolgarchen

Danseurs qui jouez dans le filet infini de l’illusion,

ཏིལ་གྱི་གོང་བུ་ཕྱེ་བ་བཞིན་བཞུགས་པའི། །

til gyi gongbou chéwa zhin zhoukpé

Qui emplissez totalement l’espace, à la manière d’un grand débordement de graines de sésame,

རབ་འབྱམས་རྩ་གསུམ་དབང་གི་ལྷ་ཚོགས་ལ། །

rabjam tsa soum wang gi l’atsok la

Vaste assemblée des Trois Racines, foule des déités qui magnétisent,

གུས་པས་གསོལ་བ་འདེབས་སོ་བྱིན་གྱིས་རློབས། །

gupé solwa deb so jingyi lob

Nous vous prions avec dévotion : inspirez-nous de vos bénédictions,

མཆོག་ཐུན་དངོས་གྲུབ་འདོད་དགུའི་དཔལ་མཐའ་དག །

chokt’ün ngödroub dö gu pal t’adak

Accordez-nous les siddhi suprême et ordinaires ainsi que celui

ཐོགས་མེད་དབང་དུ་བྱེད་པའི་དངོས་གྲུབ་སྩོལ། །

t’okmé wang dou jépé ngödroub tsol

De magnétiser, sans obstacle, tout ce que nous désirons !

ཅེས་པའང་རབ་ཚེས་ས་ཡོས་ཟླ་ ༧ ཚེས་ ༡ ལ་དྷཱིཿམིང་པས་སྤེལ་བ། གསོལ་བ་བཏབ་ན་གང་ཟག་སུ་ཡང་རུང་སྟེ་དབང་གི་ལས་ཀུན་ཇི་ལྟར་བསམ་པ་བཞིན་འགྲུབ་པར་གདོན་མི་ཟའོ། །དར་དམར་ལ་བྲིས་ཏེ་ཕྱར་བའམ། མེ་རླུང་ལ་འཁོར་ལོ་བྱས་ཀྱང་འགྲུབ་བོ། །མངྒ་ལཾ། །

Le dénommé Dhīḥ composa ceci le premier jour du septième mois de l’année du Lièvre de terre (1879). Quiconque prie ainsi accomplira sans nul doute toutes les activités de magnétisation souhaitées. Cette prière peut être imprimée sur des bannières de prières rouges exposées au vent ; on peut aussi l’utiliser dans des moulins à prières mus par la chaleur ou le vent. Maṅgalaṃ !

In Buddhism, most visualization meditation practices begin with the expression of Purity, called the Purity Essence Mantra:

Om Svahava Shuddho Sarva Dharma Svabhava Shuddho Ham

What does this actually mean, and why is it considered the most profoundly powerful and insightful of mantras?

A simple translation of the Purity mantra — although it is by no means complete — is:

Oṃ, all dharmas are pure by nature; I am pure by nature.

Another important commentary translation of this mantra, who calls it the “mantra of reality” is from the great Gelek Rimpoche:

Nature’s empty; everything is pure; naturally pure, that’s what I am.

It is called the “purity mantra” and also the “reality mantra”  or even the “One-ness” mantra because it focuses our minds on the understanding that everything dependently arises, nothing is self-existent. This doesn’t mean we don’t “exist” but only that we don’t exist as self-contained “me” or “you” with nifty labels called “names.” We exist as beings, dependent on each other, and one, in essence. Within that state of spaciousness we can find profound peace and realizations, instead of grasping at artificial ego and cravings.

This is why Shunyata, especially in Chan or Zen, is translated as “Oneness.”

Reciting the mantra purifies our own essence, but also the essence of everything. When we make offerings, for example, we purify with this mantra first. When we pick up our mala, to practice, we purify with the Purity mantra. Nearly every Vajrayana practice starts and often ends with this mantra.

Fast Facts

• The mantra is often used in meditation and practices to purify the mind and environment.
• Understanding Shunyata can lead to a deeper realization of the interconnectedness of all things.
• SARVA DHARMA means ‘all phenomena’.
• SVABHAVA SHUDDHO translates to ‘pure by nature’.
• SVABHAVA SHUDDHO HAM translates to ‘I am pure by nature’.

All Yoga Meditations Begin with Purity

In many Yogas, the beginning of practice is usually a mindfulness of breath meditation. In Mahayana Buddhism, we also start usually with breath and mindfulness, and then focus on Pure Essence. Traditionally, in Buddhist practice, we must start from a place of purity.

Lama Thubten Yeshe explained, in a teching:

“The main body of the yoga meditation begins with the shunyata mantra, OM SVABHAVA SHUDDHA SARVA DHARMA SVABHAVA SHUDDHO HAM. First, it’s significant that the words of this mantra are the original Sanskrit – just hearing or reciting them imparts great blessings. Also, this mantra contains a profound explanation of the pure, fundamental nature of both human beings and all other existent phenomena. It means that everything is spontaneously pure – not relatively, of course, but in the absolute sense. From the absolute point of view, the fundamental quality of human beings and the nature of all things is purity.”

This is also the mantra often used to purify or bless a Dharma object, such as malas, bells, vajras, inner offerings, outer offerings, consecrated items, or even a person, as a blessing.

When chanting the Purity mantra, you might also reinforce your meditation with Shunya Mudra (Oneness or Emptiness mudra):

What is Pure?

“I am pure” says the mantra, but what is the essence? The essence is that we are all dependently arisen. We are all made of the same “star stuff” as Carl Sagan famously wrote:

“The cosmos is within us. We are made of star-stuff. We are a way for the universe to know itself.”

In Buddhism, we think of this as Buddha Nature — our essential nature that is one with the universe. It’s not empty of life and existence, but rather the opposite –boutiful with limitless life and existence.

Likewise, we are one with that universe. When we practice the yoga of purification, we visualize our essence, ourselves — or the object or offering we are consecrating — as merging and become one with everything. Although this is visualized as “emptiness” where we “dissolve the limitations of our bodies and minds” we are not disintegrating or destroying, we are opening and collecting. We are removing the barriers that make us believe we are a distinct, non-dependent being, and seeing that we are part of a greater essence.

Why Begin Your Sessions with the Shunyata Mantra?

Starting your sessions with the Shunyata Mantra sets a powerful tone for your practice. This ancient chant, “OM SVABHAVA SHUDDHO SARVA DHARMA SVABHAVA SHUDDHO HAM”, translates to “all phenomena are naturally pure; they are pure in essence.” By reciting this mantra, you remind yourself of the intrinsic purity and emptiness of all things, allowing you to cultivate a calm and focused mind.

The Shunyata Mantra serves as an anchor, bringing your awareness to the present moment. It helps to cut through the layers of mental noise and misconceptions that often cloud our perception. By recognizing the nature of emptiness, you’ll start to dismantle the ego-grasping tendencies that lead to suffering.

Furthermore, embracing the concept of shunyata, or emptiness, encourages a sense of unity with all phenomena. This perspective shift is crucial for deepening your meditation practice and achieving a state of inner peace. It helps you let go of dualistic thinking, fostering a sense of interconnectedness with the world around you. Incorporating the Shunyata Mantra into the beginning of your sessions is not merely a ritual; it’s a transformative practice that aligns your mind and spirit with the true nature of reality.

Step-by-Step Guide to Chanting the Shunyata Mantra

Ready to incorporate this profound practice into your sessions? Here’s a step-by-step guide to chanting the Shunyata Mantra — after first, of course, taking Refuge in the Buddha, the Dharma and the Sangha:

1. Find a Quiet Space: Begin by selecting a peaceful environment free from distractions. This will help you focus and immerse yourself fully in the meditation.
2. Get Comfortable: Whether you prefer sitting on a cushion, chair, or even lying down, ensure your physical comfort to avoid interruptions during the practice.
3. Set Your Intention: Take a moment to clear your mind and set a positive intention for your meditation session. This could be as simple as “I am open to experiencing purity and emptiness.”
4. Start with Deep Breathing: Inhale deeply through your nose and exhale slowly through your mouth. Repeat this for a few minutes to center yourself and prepare for the chanting.
5. Chant the Mantra: Begin chanting “OM SVABHAVA SHUDDHO SARVA DHARMA SVABHAVA SHUDDHO HAM” at a comfortable pace. Focus on the pronunciation and intonation, allowing the sound vibrations to resonate within you.
6. Enter a State of Mindfulness: As you chant, bring your attention to the meaning of the words. Reflect on the concept of intrinsic purity and the emptiness of all phenomena. Visualize each word dissolving into spaciousness.
7. Maintain Consistency: Continue chanting for a designated period, ideally starting with 5-10 minutes and gradually increasing as you become more comfortable. Consistency is key to deepening your practice.
8. Conclude Gently: When you’re ready to finish, gradually reduce the volume of your chanting until it naturally dissipates. Once you stop, sit in silence for a few moments, absorbing the tranquility.
9. Reflect: Take a few minutes to reflect on your experience. Notice any shifts in your state of mind or any insights gained during the meditation.

By following these steps, you can effectively integrate the Shunyata Mantra into your practices, paving the way for greater awareness and spiritual growth. Remember, the key is consistency and openness to the profound wisdom embedded in these ancient words.

After your meditation, you usually follow on with your main practices or offerings, with a pure and settled and calm mind, at one with the Universe.

80% of the Known Universe is “Emptiness”

“The emptiness between stars and galaxies makes up 80 percent of the volume of the known universe. Dark energy is expanding these voids rapidly. There are dark places out there in the deep universe, vast Saharas hundreds of millions of light years across, empty except for a stray hydrogen atom or a bit of radiation.”  [Popular Mechanics Feature 1]

Similarly, on a microscopic scale, an atom is 99.999999% empty (traditional physics), yet we appear to “feel” and touchs objects. Even though we believe we touch an object, there is actually a space between. Quantuum Physicist explains it differently, but regardless, there’s more of emptiness than substance in our relative world. 

In Buddhism, the concept of shunyata, or emptiness, is not just a philosophical notion but a profound realization that all phenomena are devoid of inherent existence.

And — like space itself — Shunyata does not mean “nothing.” Although sometimes Buddhist teachers use the word “voidness” this is not the same thing as “nothing” — just as zero, in mathematics is not nothing. It is important to remove any notion of nihilism from Buddhism. Emptiness emphatically does not imply nihilistic beliefs.

This is akin to the way neurons in the brain orchestrate perceptions and consciousness, without harboring a fixed, tangible essence themselves. Similarly, when we gaze into the vast expanse of outer space, we encounter an overwhelming sense of mystery and infinity, a canvas upon which the stars and galaxies dance yet remain devoid of a core entity.

Shunyata, Neurons and the Cosmos are All Empty

Understanding Shunyata — the Buddhist concept of Emptiness — can be likened to grasping the nature of neurons and outer space. Just as neurons transmit signals without an intrinsic nature and outer space appears boundless and empty yet is the cradle of celestial phenomena, Shunyata underscores these “realities” with advanced concepts such as interdependent origination and dualistic perspectives on reality. This perspective is deeply rooted in the teachings of the Prajnaparamita Sutras, which teaches:

“Form is emptiness; emptiness is form”

“When you realize there is nothing lacking, the whole world belongs to you.” — Lao Tzu

From an advanced Buddhist outlook, Shunyata isn’t nihilism; it’s a liberating insight into the true nature of reality — like trying to probe the space between neurons and galaxies. By appreciating the emptiness of all phenomena — that connects all phenemena — you tap into a deeper interconnectedness and compassion, transcending the illusion of separateness. Just because, when I shake your hand, or hug you, we never actually physically touch — remembering that there’s always space between atoms — doesn’t mean we aren’t deeply connected.

This aligns well with the philosophy of dependent origination, which reveals that all things arise in dependence upon multiple causes and conditions and lack an independent essence (“Thich Nhat Hanh Foundation”, 2020).

How can we relate these to Neurons and outer space?

• Neurons: Just as neurons are fundamental yet empty of inherent nature, conditioned by countless factors like synapses and neurotransmitters, our experiences and identities are similarly conditioned and interdependent.
• Outer Space: The vast emptiness of space with its scattered celestial bodies can be compared with the Buddhist concept of the Emptiness, where innumerable phenomena arise and dissolve without an intrinsic core. It may appear that space doesn’t exist, but clearly it does — and not only that, it connects star systems and galaxies.
• Shunyata: Embracing the emptiness of all phenomena helps in developing a profound sense of equanimity and interconnectedness when we realize that if we don’t exist “independently” of each other, then we are connected and One. Thich Nhat Hanh in teachings often favored the English translation of “Oneness” instead of “Emptiness” for Shunyata.

Shunyata Mantra

The profound Shunyata Mantra expresses this concept, which is why, at least in advanced Vajrayana Buddhist practice.

In Buddhist practices, incorporating the Shunyata Single Essence Mantra, OM SVABHAVA SHUDDHO SARVA DHARMA SVABHAVA SHUDDHO HAM, into your sessions can serve as a constant reminder of this profound truth, aiding in the dissolution of ego and fostering a deeper understanding of the interconnected nature of existence.

The origin of Zero

In mathematics, Zero is not the same as nothing. Zero is the “potential.” When we say your “bank account has a lot of zeroes” that means — a lot! The earth, a globe, is shaped like a zero. The earth orbits the sun in an eliptical zero, the moon orbits the earth, the solar system orbits the galaxy, our galaxy orbits other galaxies. The nature is zero is union, oneness, and limitlessness.

The concept of Zero spread around the world, revolutionizing mathematics, science and philosophy. Notably, in Shaivism, Shunya means “the supreme.” In Buddhism it can be thought of as “Oneness.” In other words, it is a mistake to think of Shunyata as anything remotely nihilistic.

Zero is a number representing an empty quantity. Adding 0 to any number leaves that number unchanged. In pre-Islamic time the word ṣifr (Arabic صفر) had the meaning “empty”. [2] Sifr evolved to mean zero when it was used to translate śūnya (Sanskrit: शून्य) from India. The first known English use of zero was in 1598.

NOTES

[1] Popular Mechanics https://www.popularmechanics.com/space/deep-space/a44050735/the-universe-is-mostly-empty-space/

[2] Smithsonian Institution. Oriental Elements of Culture in the Occident, p. 518, at Google Books. Annual Report of the Board of Regents of the Smithsonian Institution; Harvard University Archives. “Sifr occurs in the meaning of “empty” even in the pre-Islamic time. … Arabic sifr in the meaning of zero is a translation of the corresponding India sunya.”

In 2024, June 16th is the Guru Rinpoche anniversary. The Birth Anniversary of Guru Rinpoche is a public holiday in some countries, observed on the tenth day of the fifth and sixth lunar months (most celebrate on the 5th month, which this year is June 16):

“On the 10th day of the fifth and sixth months of the Tibetan Buddhist calendar, we celebrate the birth of Guru Rinpoche, the “Precious Master” and Buddha of our time.” (Samye Institute)

This is a day of extra merit for all Dharma activities and charitable giving or other merit practices, with merit multiplied.

Quick Facts

• Padmasambhava is believed to have been born in the 8th century.
• Guru Rinpoche’s teachings are preserved in over 108 volumes of texts.
• Guru Rinpoche is often referred to as the ‘Second Buddha’
• Annual pilgrimages to sites associated with Guru Rinpoche attract thousands of devotees
• Padmasambhava is often referred to as Guru Rinpoche, meaning ‘Precious Guru’.
• Padmasambhava is credited with subduing demonic forces in Tibet.
• He established the first Buddhist monastery in Tibet, Samye Monastery.
• Celebrations often include rituals, prayers, and the recitation of mantras dedicated to Guru Rinpoche.
• The annual anniversary of Guru Rinpoche is celebrated on the 10th day of the 5th lunar month in the Tibetan calendar.

Practices to Honour the Lotus Born Buddha

Recommended practices, if you are not fortunate enough to be attending one of the organized events, include:

• Guru Rinpoche’s Mantra chanted 1008 times
• Guru Rinpoche’s 7 lines of Praise in Sanskrit, Tibetan or your language
• Offerings to Guru Rinpoche — even if you have no formal altar, you can visualize mental offerings while chanting his mantras.
• Formal pujas
• Formal sadhana practices with Tsog offering (this anniversary day is also the 10th day, which is Tsog offering for those with commitments.)
• Reading Guru Rinpoche’s teachings and life story. (See synopsis below.)

Historical Milestones of Guru Rinpoche’s Life

• Guru Rinpoche, also known as Padmasambhava, which means ‘Lotus Born,’ is a revered figure in Tibetan Buddhism. He is believed to have been born in the 8th century in the region of Oddiyana.
• Padmasambhava’s early life was marked by extensive travels and spiritual training. He studied under various masters, acquiring profound knowledge in both Buddhist and non-Buddhist traditions. His mastery of esoteric practices and tantric teachings set him apart as a unique spiritual figure.
• One of the most significant historical facts about Guru Rinpoche is his pivotal role in the establishment of Buddhism in Tibet. In the 8th century, King Trisong Detsen of Tibet invited Padmasambhava to help overcome obstacles in the construction of the first Buddhist monastery at Samye. Padmasambhava’s arrival in Tibet marked the beginning of the spread of Vajrayana Buddhism in the region.
• Guru Rinpoche is credited with subduing various malevolent spirits and local deities that were obstructing the spread of Buddhism in Tibet. Through his spiritual prowess, he transformed these entities into protectors of the Dharma, thereby facilitating the establishment of Buddhist teachings and practices.
• Padmasambhava’s contributions to Tibetan Buddhism are as vast as the sky, and include the introduction of advanced Vajrayana practices and the establishment of the Nyingma school, the oldest of the four major schools of Tibetan Buddhism. His teachings and practices have had a lasting impact on Tibetan religious culture and continue to be revered to this day.
• Guru Rinpoche is also known for his role in hiding spiritual treasures, or ‘termas,’ which were concealed for future discovery by enlightened beings known as ‘tertons.’ These termas are considered to be teachings and texts meant for future generations, ensuring the continuity and adaptability of the Dharma.
• Historically, Padmasambhava’s influence extended beyond Tibet. He traveled extensively, spreading Buddhist teachings in Bhutan, Nepal, and other Himalayan regions. His legacy includes numerous texts and teachings that continue to be studied and revered by Buddhists worldwide.
• Guru Rinpoche’s life is surrounded by numerous legends and miraculous events. He is said to have had eight manifestations, each representing different aspects of his enlightened activities. These manifestations include Guru Dorje Drolo, Guru Pema Gyalpo, and Guru Shakya Senge, among others.

Chanting the Wish-Fulfilling Mantra of Guru Rinpoche

How is Guru Rinpoche’s Annual Anniverary Celebrated?

• Monasteries and temples across the Himalayan regions, including Tibet, Bhutan, Nepal, and India, hold special prayer sessions and pujas (rituals). Monks and nuns chant sacred texts, recite mantras, and perform elaborate rituals to invoke the blessings of Guru Rinpoche. These ceremonies often include the offering of butter lamps, incense, and flowers.
• Charitable acts and community service are also integral to the celebration of Guru Rinpoche Day. Many Buddhists engage in acts of generosity, such as feeding the hungry, providing aid to the needy, supporting Dharma teachings and helping to Spread the Dharma, and supporting monastic institutions. These acts of compassion and kindness are seen as a way to embody the teachings of Guru Rinpoche and to generate positive karma for oneself and others.
• Devotees engage in personal practices such as meditation, recitation of Guru Rinpoche’s mantras, and reading of his biographies and teachings. One of the most popular mantras chanted on this day is ‘Om Ah Hum Vajra Guru Padma Siddhi Hum,’ which is believed to invoke the enlightened energy of Guru Rinpoche.
• In addition to religious observances, cultural performances such as masked dances (Cham) are held. These dances, performed by monks, depict the life and deeds of Guru Rinpoche and are believed to dispel negative energies and bring blessings to the community.

• Offerings known as ‘tsok’ or ‘tsog’ are prepared and shared among the community. These offerings typically include a variety of foods, such as fruits, sweets, and traditional Tibetan dishes. The tsok ritual is an important aspect of Guru Rinpoche Day, symbolizing generosity and the accumulation of merit.
• Pilgrimages to sacred sites associated with Guru Rinpoche, such as the Taktshang Monastery (Tiger’s Nest) in Bhutan, are common. Devotees undertake these journeys to pay homage, seek blessings, and deepen their spiritual connection with Guru Rinpoche.
• In some regions, elaborate thangka paintings and statues of Guru Rinpoche are displayed and venerated. These sacred images serve as focal points for devotion and meditation, helping practitioners to connect with the enlightened qualities of the Lotus Born.
• Educational activities, such as lectures and teachings by esteemed lamas and scholars, are often organized to provide deeper insights into the life and legacy of Guru Rinpoche. These sessions may cover various aspects of his contributions to Buddhism, including his role in establishing the Vajrayana tradition and his efforts in spreading the Dharma in Tibet. Such educational events help to preserve and propagate the rich spiritual heritage associated with Guru Rinpoche.

Video chanting of the 7-Line praise to Guru Rinpoche in Sanskrit

Buddha Shakyamuni predicted Guru Padmasambhava

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

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

Eight Manifestations of Guru Rinpoche

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

About Guru Rinpoche and his Manifestations:

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

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

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

12-Syllable Mantra of Guru Rinpoche

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

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

oṃ āḥ hūṃ vajra guru padma siddhi hūṃ

Tibetan pronunciation:

 om ah hung benza guru péma siddhi hung

Chanting in melody versus for numbers

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

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

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

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

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

The meaning of the mantra

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

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

 

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

The essence mantras multiple aspects

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

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

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

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

From the point of view of the three classes of tantra

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

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

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

From the point of view of realizations

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

From the point of view of the activities and accomplishments

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

How to recite according to Guru Rinpoche

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

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

NOTES and CITATIONS

[1] Encounters with a Badass 8th Century Buddhist Mystic>>

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

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

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

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

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

Different aspects of Wisdom

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

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

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

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

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

Divine Mother or Blissful Wisdom?

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

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

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

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

Serene and motherly; or ferociously compassionate?

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

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

His Holiness Sakya Trizin describes the symbolism

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

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

Practice differences

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

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

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

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

A different type of saviour

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

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

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

The goal of Enlightenment — and the role of Bliss

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

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

Gelek Rinpoche explained [5]:

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

Pabongka, put it this way:

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

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

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

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

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

Who are the Nine Enlightened Deities of Amitabha’s Lotus Family of Buddhas? Why is their practice so important and popular in Mahayana Buddhism? What are the powerful and magnetizing benefits of the Padma Family, and especially the 9 Deities of the Cloud of Blessings? Why do many teachers say that magnetizing activity Buddhist practice is the most beneficial in this degenerate age, and especially for people new to the Dharma?

The Buddhas of the Padma family are probably the most popular in Mahayana Buddhism, especially Amitabha (Amita, Amitayus) and Avalokiteshvara (Chenrezig, Guanyin), and, of course, the Lotus Born Padmaraja (Tibetan Padma Gyalpo or Pema Gyalpo) (Lotus King manifestation of Guru Rinpoche). Many Mahayana Buddhists aspire to be reborn in the Western Pure Land of the Padma Family, known as Sukhavati. But, since all Buddha’s are ultimately of one nature, and we all have Buddha Nature, why then, are the Padma family Buddhas so appealing and widely practiced?

Khenpo Sodargye Rinpoche explains (see video below):

“For people who are new to dharma practice, the practice of magnetizing would definitely be of benefit. In this degenerate age, people have difficulty truly absorbing the Dharma because they lack inner strength; their path in learning the Dharma is filled with obstacles. If you are one of these people, by practicing magnetizing you will develop inner strength, and be able to bring the Dharma into your mind more easily. Then, no matter what kind of obstacle you encounter, you will be capable of handling it.”

Why are we attracted to the Magnetizing Buddhas?

Many Buddhists are attracted (magnetized) to the charismatic emanations of Enlightenment of the Padma family: Amitabha, Chenrezig (Avalokiteshvara), Hayagriva, Vajravarahi, Chakrasamvara, Kurukulla, Vajradharma, Padmaraja (Lotus King aspect of Padmasambhava). It seems natural and instinctive — the nature of the magnetic personas of these great beings. In Sanskrit, magnetizing activity is called saṃgraha.

All of these can be thought of, as emanations of the compassion of the Padma family of Amitabha, and representative of “Discriminating Wisdom.” His family is also the “Speech” or Dharma family, the emanations of Dharma or Buddha’s Speech, and, it is through speech and teachings that Buddha “attracted” the Sangha to the Enlightening Path. Compassion is another aspect of the tantalizing power of the enchanting Padma (Lotus) Buddhas. One practice that concisely brings all the magnetizing Yidams together is the popular daily practice of the Wangdu.

The Wangdu prayer is a mind terma which arose in the wisdom mind of Jamgön Mipham Rinpoche. Wangdu is popular as a daily practice or prayer, as it engages the magnetizing activity the nine main Yidams of the Padma Family:

• Amitabha, Buddha of the Padma Family [For a full feature on Amitabha see>>]
• Vajradharma (the Padma Dharmakaya)
• Hayagriva, Heruka aspect of Amitabha and Avalokiteshvara [For a full feature on Hayagriva see>>]
• Red Avalokiteshvara Padmapani (Red Chenrezig) [For a full feature on Chenrezig see>> ]
• Padmaraja (Pema Gyalpo, Lotus King aspect of Padmasambhava)
• Vajravarahi  Dakini
• Guhyajnana Dakini [For a full feature on Vajrayogini, see>>
• Kurukulla (Red Tara aspect) [For a full feature on Kurukulla, see>> ]
• Chakrasamvara (Dope Gyalpo is an emanation of Chakrasamvara according to Dilgo Khyentse Rinpoche and other teachers.)

The Benefits of Magnetizing with the Wangdu

According to Jamgön Mipham Rinpoche:

“Anyone who prays in this way will, without any doubt, accomplish all magnetizing activities exactly according to their wishes.”

According to teachings from Orgyen Tobgyal Rinpoche:

“There is only one way that it’s possible for people like us “to magnetize all that appears and exists”: by bringing the outer world that appears and the sentient beings who exist within the outer world under control by invoking the magnetizing deities and receiving their blessings.”

Mirror-like Awareness of Amitabha

Ultimately, all Buddhas are of one essence, but the various emanations of Enlightenment represent a skillful means. In Vajrayana, the Five Wisdom Tathagatas “are emanations and representations of the five qualities of the Buddha.” [4] Amitabha Buddha’s Family represents the wisdom of Ādarśa-jñāna, the wisdom of “Mirror-like Awareness” or discernment, or “Discriminating Wisdom.” This wisdom helps us overcome selfishness, through various methods including compassion, meditation, and speech, or Dharma. [5]

The Magnetizing deities of Amitabha’s Padma Family are usually visualized with the colour red. They are alluring, attractive, seductive, enchanting — it is the nature of their charisma. Their speech is Enlightening Nectar. Even the Heruka wrathful emanation of Amitabha — great Hayagriva — is irresistible and mesmeric, despite an awe-inspiring wrathful appearance.

Teaching on the benefits and practice of the “Great Cloud of Blessings” Saye Institute Kyabgön Phakchok Rinpoche with Transmission of the Prayer for the purpose of accumulating a million recitations:

Red and sometimes naked: true nature of mind

Red, the color Magnetizing Padma family, is associated with both love and compassion. Avalokiteshvara (Guanyin) is literally the very face of compassion. Amitabha’s vast love for all sentient beings is all-embracing, and one of the reasons millions chant his name mantra daily. Kurukulle, a Magnetizing aspect of Tara, is often directly associated with love.

Khenpo Sodargye Rinpoche [3], in his commentary on Wangdu, explains:

“Among the nine principal magnetizing deities, apart from Amitabha, a few of the dakinis appear naked as well. From this perspective, Vajrayana is indeed the practice of those with sharp natural capacities. If a person still holds on to the notion of shame, Buddhas and Bodhisattvas merely assume graceful and majestic forms. But if a person has realized the bare naked nature of the mind, where all conceptual thoughts and attachments have ceased to exist, then Buddhas and Bodhisattvas appear in another form.”

Amitabha and Avalokiteshvara (Guan-yin, Chenrezig) — arguably the most popular Buddhas, if we take into account the huge population of Mahayana Buddhists — are attractive. Their smiling faces attract us. Their peaceful gestures and meditative equipoise are the very pictures of Buddhist Metta and Karuna (love and compassion). Their speech, the Dharma, attracts us and teaches us, and their mantras are pleasing. The entire family is charismatic, even enthralling.

Wangdu — the Nine Yidams of the Great Cloud of Blessings

People familiar with the teachings of Mipham Rinpoche, Dilgo Khyentse Rinpoche and Khenpo Namdrol Rinpoche will recall and, perhaps, practice the Wangdu prayer, composed by Mipham Rinpoche in 1879. At one point, at Lerab Ling, Khenpo Sodargye asked the Sangha to “accumulate 10 million recitations of the Wangdu prayer — which praises the Nine Great Yidams of the Magnetizing Family. [1] [Prayer, in full, below. See the tangkha inset.]

According to Khenpo Namdro [2]:

“This prayer is called “that which brings within one’s power all that appears and all that exists’. It goes by such a name because if you make this prayer fervently, you will be able to magnetize or bring within your power the phenomena of the entire universe. This comprises both the inanimate environment and its animated inhabitants, sentient beings.”

[For Khenpo’s full commentary on Wangdu, see>>]
Video: The Great Benefits of Wang Du, featuring Khenpo

Other traditions may not have the formal framing of Wangdu, but there is no doubt that these emanations, these precious Nine Yidams, are a major focus in all traditions of Tibetan Buddhism and Mahayana (the position from the point-of-view of the Deity, not the viewer):

• Amitabha (top centre on Thangka)
• Vajradharma (immediately below Amitabha on Thangka)
• Hayagriva, Heruka aspect of Amitabha (left of Amitabha)
• Red Chenrezig Padmapani (right of Amitabha)
• Padmaraja (Tib: Pema Gyalpo, central deity — one of the eight manifestations of Padmasambhava )
• Vajravarahi (Vajrayogini) Dakini (left of Padma Gyalpo, under Hayagriva)
• Guhyajnana Dakini left of Padma Gyalpo
• Kurukulla (bottom right of Padma Gyalpo)
• Dope Gyalpo (bottom left).

Full Wangdu Prayer

As indicated by Khenpo Sodargye (above video) the Wangdu Prayer is so widely practiced it can be recited without empowerment:

“When you chant and practice Wang Dü, you can follow the instructions of the common or advanced tantric practices. Of course, uninitiated practitioners, or practitioners who are foreign to tantric practice can practice Wang Dü using the Sutrayana method. Mipham Rinpoche did not require people to strictly practice this prayer in the way of the generation or perfection stages. As long as we pray to the magnetizing deities with devotion, all animate and inanimate worlds will resonate. This will allow the essence of samsara and nirvana to be gathered into oneself.”

༄༅། །སྣང་སྲིད་དབང་དུ་སྡུད་པའི་གསོལ་འདེབས་བྱིན་རླབས་སྤྲིན་ཆེན་བཞུགས་སོ། །

Wang Dü: ‘The Great Cloud of Blessings’—The Prayer which Magnetizes All that Appears and All that Exists

by Mipham Rinpoche

ཨོཾ་ཨཱཿཧཱུྂ་ཧྲཱིཿ བདེ་ཆེན་འབར་བ་དབང་གི་ཕོ་བྲང་དུ། །

om ah hung hrih, dechen barwa wang gi podrang du

Oṃ āḥ hūṃ hrīḥ! In the palace of power, the blazing of great bliss,

བདེ་སྟོང་སོ་སོར་རྟོག་པའི་ཡེ་ཤེས་སྐུ། །

detong sosor tokpé yeshe ku

Are the embodiments of the wisdom of discernment, union of bliss and emptiness:

མ་ཆགས་བདེ་ལྡན་པདྨའི་རང་བཞིན་ལས། །

machak deden pemé rangshyin lé

Each on a lotus, its nature bliss free from all attachment,

རྡོ་རྗེ་ཉི་མ་སྣང་བ་ཆེན་པོའི་དཔལ། །

dorjé nyima nangwa chenpö pal

And the splendour of a great, illuminating vajra sun—

ཆོས་སྐུ་སྣང་བ་མཐའ་ཡས་རྡོ་རྗེ་ཆོས། །

chöku nangwa tayé dorjé chö

Dharmakāya Amitābha and Vajradharma,

འཇིག་རྟེན་དབང་ཕྱུག་ཐུགས་རྗེས་རྗེས་ཆགས་གཟུགས། །

jikten wangchuk tukjé jechak zuk

Avalokiteśvara, Lord of the World, the very manifestation of compassion,

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

pema gyalpö khordé ngawang gyur

Padmaraja, all of saṃsāra and nirvāṇa beneath your control,

སྣང་སྲིད་ཟིལ་གནོན་དབང་ཆེན་ཧེ་རུ་ཀ །

nangsi zilnön wangchen heruka

Hayagriva Heruka, subjugator of all that appears and exists,

གསང་བ་ཡེ་ཤེས་བཛྲ་ཝཱ་ར་ཧི། །

sangwa yeshe benza varahi

‘Secret Wisdom’ Guhyajñāna and Vajravārāhī,

བདེ་མཆོག་འདོད་པའི་རྒྱལ་པོ་བདེ་ཆེན་གཏེར། །

demchok döpé gyalpo dechen ter

Chakrasamvara, King of Desire, ecstasy supreme, source of the wisdom of great bliss,

མ་ལུས་སྐྱེ་རྒུའི་ཡིད་འཕྲོག་རིག་བྱེད་མ། །

malü kyegü yitrok rikjema

Kurukullā, who captivates the mind of every living being without exception,

མཆོག་ཐུན་ཕྱག་རྒྱའི་དབང་ཕྱུག་བདེ་སྟོང་གར། །

choktün chakgyé wangchuk detong gar

Masters and mistresses of supreme and ordinary mudrās, dancing in bliss and emptiness,

དབང་མཛད་རྡོ་རྗེ་དཔའ་བོ་ཌཱཀྐིའི་ཚོགས། །

wangdzé dorjé pawo daki tsok

Hosts of vajra ḍākas and ḍākinīs attract and magnetize.

སྣང་སྟོང་མཉམ་པ་ཆེན་པོའི་ངང་ཉིད་དུ། །

nangtong nyampa chenpö ngang nyi du

Remaining always within the state of great equality of appearance and emptiness,

རྡོ་རྗེ་སྐུ་ཡི་གར་གྱིས་སྲིད་གསུམ་གཡོ། །

dorjé ku yi gar gyi si sum yo

With the dance of your vajra body, you cause the three planes of existence to tremble;

འགག་མེད་གསུང་གི་བཞད་སྒྲས་ཁམས་གསུམ་འགུགས། །

gakmé sung gi shyé dré kham sum guk

With the sound of your laughter, your unceasing enlightened speech, you draw in the three worlds;

འོད་ཟེར་དམར་པོས་འཁོར་འདས་ཡོངས་ལ་ཁྱབ། །

özer marpö khordé yong la khyab

Rays of red light burst out to fill all of saṃsāra and nirvāṇa

སྲིད་ཞིའི་དྭངས་བཅུད་གཡོ་ཞིང་སྡུད་པར་བྱེད། །

sishyi dangchü yo shying düparjé

And cause the vital essence of conditioned existence and ultimate peace to vibrate and be gathered in.

རྡོ་རྗེ་ཆགས་པ་ཆེན་པོའི་ཐུགས་ཀྱིས་ནི། །

dorjé chakpa chenpö tuk kyi ni

With your enlightened mind of great vajra passion,

རྣམ་གཉིས་དངོས་གྲུབ་འདོད་དགུའི་མཆོག་སྩོལ་ཞིང༌། །

nam nyi ngödrub dö gü chok tsol shying

You grant the supreme of all things desired—the two kinds of siddhis;

རྡོ་རྗེ་ལྕགས་ཀྱུ་ཞགས་པ་ཆེན་པོ་ཡིས། །

dorjé chakkyu shyakpa chenpo yi

And with your great vajra hooks and lassos

སྣང་སྲིད་བདེ་བ་ཆེན་པོར་སྡོམ་བྱེད་པ། །

nangsi dewa chenpor domjepa

You bind the world of appearance and existence in great bliss.

མཐའ་ཡས་སྒྱུ་འཕྲུལ་དྲྭ་བའི་རོལ་གར་ཅན། །

tayé gyutrul drawé rolgarchen

Dancers in the play of the limitless net of illusion,

ཏིལ་གྱི་གོང་བུ་ཕྱེ་བ་བཞིན་བཞུགས་པའི། །

til gyi gongbu chewa shyin shyukpé

Who fill space to overflowing, like a vast outpouring of sesame seeds,

རབ་འབྱམས་རྩ་གསུམ་དབང་གི་ལྷ་ཚོགས་ལ། །

rabjam tsa sum wang gi lhatsok la

Vast array of the Three Roots, hosts of magnetizing deities,

གུས་པས་གསོལ་བ་འདེབས་སོ་བྱིན་གྱིས་རློབས། །

güpé solwa deb so jingyi lob

In devotion we pray to you: inspire us with your blessings,

མཆོག་ཐུན་དངོས་གྲུབ་འདོད་དགུའི་དཔལ་མཐའ་དག །

choktün ngödrub dö gü pal tadak

Grant us attainments, ordinary and supreme, and so the siddhi

ཐོགས་མེད་དབང་དུ་བྱེད་པའི་དངོས་གྲུབ་སྩོལ། །

tokmé wang du jepé ngödrub tsol

Of magnetizing, without obstruction, whatever we desire!

ཅེས་པའང་རབ་ཚེས་ས་ཡོས་ཟླ་ ༧ ཚེས་ ༡ ལ་དྷཱིཿམིང་པས་སྤེལ་བ། གསོལ་བ་བཏབ་ན་གང་ཟག་སུ་ཡང་རུང་སྟེ་དབང་གི་ལས་ཀུན་ཇི་ལྟར་བསམ་པ་བཞིན་འགྲུབ་པར་གདོན་མི་ཟའོ། །དར་དམར་ལ་བྲིས་ཏེ་ཕྱར་བའམ། མེ་རླུང་ལ་འཁོར་ལོ་བྱས་ཀྱང་འགྲུབ་བོ། །མངྒ་ལཾ། །

NOTE: This was composed on the first day of the seventh month of the Earth Hare year (1879) by one named Dhīḥ. Anyone who prays in this way will, without any doubt, accomplish all magnetizing activities exactly according to their wishes. This prayer may be written on red flags and flown in the air, or used in prayer wheels powered by heat or wind. Mangalaṃ!

NOTES

[1] Wangdu: the Prayer Which Magnetizes all the Appears and all that Exists>>
https://all-otr.org/vajrayana/42-wangdu-the-prayer-which-magnetizes-all-that-appears-and-all-that-exists
[2] Khenpo Namdrol, Commentary on the Wang Dü prayer, 1998, Rigpa.
[3] Khenpo Sodargye “The Magnetizing Deities”
https://khenposodargye.org/teachings/khenpos-teachings/wang-du-great-cloud-blessings/
[4] Williams, Wynne, Tribe; Buddhist Thought: A Complete Introduction to the Indian Tradition, page 210.
[5] The Five Tathagatas https://en.wikipedia.org/wiki/Five_Tathagatas

How do we correctly chant mantras for maximum benefit? Are the rules for guiding mantrayana practice? What are the prerequisites of mantra practice? In this presentation, we cover the prerequisites, the indispensibles, and offer 9 tips and practices for maximizing the benefit of your mantra practice.

Guru Rinpoche, the great Lotus Born Padmasambhava, advised his great disciple Lady Yeshe Tsogyal  on how to practice mantrayana:

“You must possess the key point of faith free from fluctuation, like a river.

You must possess the key point of compassion free from enmity, like the sun.

You must possess the key point of generosity free from prejudice, like a spring of drinking water.

You must possess the key point of samaya free from flaws, like a crystal ball.”

This is the foundation for practicing mantra yana. All four of these are far more important than mechanics like “proper pronunciation.”

Faith and Compassion are Indispensable

What did Guru Rinpoche mean when he talked about the key points of faith and compassion? For mantra, or any other Buddhist practice to have a profound impact in our lives, we have to start from the right place — before we even worry about how to pronounce the mantra.

For example, every location on a map needs two coordinates. For mantra, the two coordinates are faith and compassion. In Buddhism, faith arises from Wisdom, not blind adherence to doctrine. For this reason, in Mantrayana, the two wings of the bird of Enlightenment are Wisdom and Compassion.

Put another way, to practice Mantrayana, in a worthwhile way, we have to be motivated by Bodhichitta, the intention to benefit all sentient beings. Without that motivation, it is not a Mahayana Buddhist practice. Once we have the motivation, we have to have the Wisdom of Faith.

We have faith in the correctness of the teachings, the Dharma, the Budhda, and our lineages of teachers. With that faith, motivated by our compassion and Bodhichitta, we have all the qualifications we need to practice mantrayana.

His Eminence Garchen Rinpoche, in guidelines for mantra practice wrote said, “the main requirement for mantra chanting of any Enlightened Deity according to the teachings, is Bodhichitta intention.”

Compassion and Wisdom as Foundations

In Guru Rinpoche’s four foundations for practicing mantra effectively, he also highlighted generosity, and remaining true to the Bodhisattva vow to help all sentient beings, or keeping our Samaya.

The Lady Who Had Faith

In a lovely story on Dharma Drum Mountain’s website, they describe the famous story of the lady who had faith, a beautiful teaching story on the power of faith:

“In ancient times, there lived an old lady who diligently recited the “Brilliant Mantra of Six Words Om mani padme hum” for many years.

One day, a realized Buddhist master happened to pass by; from a distance, he saw the house enveloped in a luminous glow, and thought that there must be a practitioner with great achievements inside. Upon entering, he saw an illiterate elderly lady reciting the mantra who was even mispronouncing the last word. With good intention, the master corrected her mistake—only to find that, as he left the house and looked back, the glow from within the house had vanished.

The old lady was filled with remorse after the master corrected her pronunciation, thinking that her mistake in pronunciation had negated all those years of practice. This, in turn, caused her to lose focus in her recitation and any spiritual response from it.

“When the master realized what had happened, he went back and told the old lady that he misremembered, and she should continue her recitations as before; that is, her pronunciation was not wrong. Before the master left, he looked back to see that the house was glowing once again.”

This shows that the core of mantra recitation lies in the sincerity of our heart and the focus of our mind and our faith.

Generosity as a Foundation

Why generosity? Mantrayana is a practice within the great vehicle of Mahayana — where we generously accept our role as a Bodhisattva, with the promise to help others. This makes Bodhichitta and generosity the most important mantra qualification. This is manifested in our practice as our Samaya.

Samaya as Foundation

Why did Guru Rinpoche single out Samaya as one of the four methods? Samaya means promise or vows — in the case of Buddhists, this is primarily our Boshisattva Vows. In the case of some Vajrayana practices, that might also include our Tantric Vows.

Guru Rinpoche is emphasizing that our Bodhisattva Vows are a requirement of any practice in Mantrayana and Vajrayana. For example, chanting a mantra with the intention to destroy or harm another sentient being is simply not even possible with Buddhist Mantras. Bodhisattvas help all sentient beings and Mahayana Buddhists take the Bodhisattva vow to empower our Bodhichitta goal.

For mantra to be effective we must keep the Bodhisattva Vows. This is sometimes called the Ten Vows of Samantabadhra, which are found in the Samantabhadra-caryā-praṇidhānam:

I vow to pay homage to all the Buddhas and Bodhisattvas.

I vow to praise the virtues of the Buddhas and Bodhisattvas.

I vow to serve and make offerings to the Buddhas and Bodhisattvas.

I vow to confess past misdeeds and uphold the precepts.

I vow to rejoice in the merit and virtues of Buddhas, Bodhisattvas and all sentient beings.

I vow to ask the Buddhas and Bodhisattvas to teach the Dharma.

I vow to ask the Buddhas and Bodhisattvas to refrain from entering nirvana.

I vow to always follow the Buddhas’ teachings.I vow to benefit all sentient beings.

I vow to dedicate the merit from all practices to the liberation of all beings.

Tips to Empower Your Mantras

With these four foundations of Guru Rinpoche in mind, what can we expect in terms of benefits. We covered, these in depth in another presentation (embedded below), the 9 Benefits of Mantra as taught by Guru Rinpoche:

We also covered extensively the method of using your mantra support, which is your mala:

In the rest of this presentation, we’ll focus simply on how to optimize mantra practice.

An important starting tip is: don’t let anyone tell you, that you are doing it all wrong, and your practice is worth nothing, that you’ve wasted years pronouncing it wrong — like the lovely woman who practiced in her home that glowed with the light of her faith. Even if you mispronounce, chant to fast, too loud or too frantically, it all has value; as long as you have the intention to benefit all sentient beings and aspire to the cause for Enlightenment. Even if you didn’t understand the practice instructions, you’re mantra work still has great value, planting, as Lama Zopa explained “seeds of virtue.”

If you chant mantras in your own native language, instead of the original Sanskrit, you are still practicing wonderfully.

If you chant mantra too quickly, because you only have a five minute break, you’re amazing. At least you practiced.

If you have practiced your mantra with faith for years, not realizing it is pronounced a different way, trust that you still benefitted.

In this presentation, we’re simply focused on advanced techniques to perfect your practice.

Having qualified that any practice is better than no practice, it is still valuable to practice as correctly as possible. Even though mispronouncing mantras with faith may still be quite effective, it is valuable to mindfully attempt to pronounce correctly. Even though we’re in a hurry, it’s still best to slow it down and concentrate.

This is because Mantras are effective due to all of Body, Speech and Mind. Mantras bless all three. Mantras are effective because they use the power of our minds to set intentions and to activate outcomes. Mantras have vibrational power through the qualities of sacred sound. Mantras are defined as “mind protection.” It’s not about “magic spells” it’s about the power of our minds to influence our lives, and the lives of others in a compassionate and wise way.

A Playlist of beautifully chanted Sanskrit Mantras on our Buddha Weekly Channel:

Is listening as helpful as recitation?

Although listening to mantras is not as helpful as actually participating silently our outloud, it is still valuable. You are hearing Sacred Dharma, which is always beneficial. Listening to someone chanting — especially with a beautiful voice, or tone — can be very empowering.

Ultimately, though, the goal is to particpate beyond simply listening. You can recite silently, outloud, at a whisper, or musically, as you prefer, but the idea is to bring your focus to the sacred Dharma, the benefits of Dharma and the power of Dharma, here, as expressed in mantras transmitted by the Buddha.

A “how-to” from Great Longchenpa on Supplication (or Requesting Activities) Mantras:

How to recite Mantras

In fact there is no one way to recite or practice mantras. As explained by Dr. Alexander Berzin:

“As I’ve explained, there are many different ways of reciting mantras, loud, soft, just in our mind, visualizing the letters of the mantra rather than saying the mantra in our mind or out loud. In kriya tantra, there’s imagining that the letters of the mantra themselves are inside our hearts are giving off the sounds of the mantra as opposed to imagining that we are making the sound. Then, there are meditations on the voidness of that sound of the mantra. There are many, many different types of mantra practices. But whether or not we are accompanying our recitation with a visualization, it is important to generate a special state of mind while reciting – either compassion, the understanding of voidness, and so on. ” [2]

As long as you have Bodhichitta intention, all practice has value. Ideally, bring mindfulness to your practice. Especially in the beginning, remember some basic tips — which begin with “slowing things down.”

A good guideline is to remember Buddha taught “the middle way” without extremes. In other words, in the context of mantras: not too slow, not too fast; mindful, but not obsessive over details;  quality, not quantity; anywhere is better than nowhere; a promise is a promise, but we all make mistakes.

1. Quality is Better than Quantity

Even people engaging in counting retreats, where the goal is hundreds of thousands of repetitions in a retreat format should remember that quality is better than numbers. Completing 100,000 repetitions, without mindfulness isn’t as valuable as 5,000 carefully and mindfully chanted mantras.

2. Speed is Relative

Mantras cannot be chanted too fast, or too slow as long as you are including every syllable and mindfully focused on them. As you practice, your speed may natuarally increase. If you have a teacher, always follow their advice on speed. Somet teachers say “not too slow, not too fast” but this is another way of saying “make sure you enunciate each syllable properly.

Dr. Alexander Berzin gave the best description of how to chant:

“The speed with which we recite the mantras depends on us. The point is not to leave out any syllables. If you ever hear His Holiness the Dalai Lama recite mantras, it’s faster than practically anybody I’ve ever heard in my life – the same thing for reciting a text or reciting anything – yet every syllable is distinct and clear.” [2]

In other words focus mindfully on each syllable at whatever speed is comfortable and natural.

3. Anywhere is Better than Nowhere; Some, is Better than None

Sometimes we obsess so much of perfect practice, we end up skipping today because of non perfect circusmstances. Oh, I missed the morning session, so I’ll skip for today. Or, it’s too noisy here, I’ll do it later when I’m alone. I’m too stressed out right now, I’ll do it tomorrow.  I’ve got a headache, I’ll wait. I don’t have time to do my thousand repetitions, I’ll skip today and make up tomorrow. Or, we get panicky when we realize we broke our samaya by not practicing yesterday.

Instead, just practice late, practice with a headache, do fifty instead of 1000 repetitions. If you “broke samaya by missing a day” you just it make up today. If you’re promised to do 21 mantras a day, and missed, next day, you do 42. If you wait for perfect circumstances, you’ll be a practitioner in name only. The goal of practice is to actually practice, not to be rigid or dogmatic.

4. Volume and tone

General advice from most teachers is that if you are in public or around other people, mantras should be softly chanted so that you can hear, but others cannot. The goal is not to disturb others. For example, at a counting retreat, generally low volume is desirable.

On the other hand, for celebratory mantras that express our devotion, often known as name praise mantras, a joyful tone is appropriate. For example, when starting a group practice celebrating Amitabha or Avaloktiteshvara, we may musically and joyfully chant our mantras.

For serious practice, and supplication mantras, which are mantras that request activities of Enlightened deities, these are normally outloud, but not at a disturbing volume. If you are alone, as loud as you like, but in public, or group practice with respect for others around you. Normally, these are softly spoken rather than whispered.

For highest yoga practices, where we are self generating or undertaking specific practices, it is best to strictly follow the teachers guidance.

5. Blissfully Musical versus Syllabic

Mantras chanted to a melody or musically tend to be name or praise devotional mantras, or mantras that when repeated for thousands of repetitions become sleep-inducing. Ultimately, to chant musically, or tonelessly is your own preference, unless your specific lineage advises otherwise.

One of the practice areas in Vajrayana is meditating on bliss and emptiness. Bliss and joy are important to Vajrayana meditation. Here, we’re not referring to joy that gives rise to attachment, one of the great poisons in Buddhism. This is bliss that arises naturally from wisdom and compassion. Wisdom is the understanding of Shunyata and Emptiness. When we chant mantras, we are often meditating on emptiness or self generation  followed by disssolution. We do this with blissful awareness.

Musicality of mantras can help with blissful awareness. In this case it’s not devotional joy (although it can be) but rather a mindful practice.

For example, if we are chanting healing mantras, it can help to do so melodically. For this reason, Medicine Buddha mantras, and mantras such as Om Mani Padme Hum are often musically chanted. The sense of joy and celebration reinforces the meditation.

Other times, we actually change tones deliberately. Such as, for example, Manjushri’s arapachana mantras, where when we finish our meditation and recitation we allow our voice to dwindle as we intone, over and over again, the seed syllable Dhi. These are techniques that reinforce our mindful practice of mantra.

Some people advocate specific harmonics for some yogic mantras, but these are specific practices and yogas, not general recommendations.

Musicality of mantras is a celebratory practice, and highly meritorious, benefiting all sentient beings.

With music, pronunciation is still correct, but the music adds  a rhythm and joy that makes longer-term practice easier and more blissfully energetic.

6. Making Mantra a Complete Practice

Often, whe we are busy, we ask our teachers, “what if I don’t have time for my practice commitments and sadhanas?” Many teachers simply reply, “You have time for a mantra, don’t you?”

This means we can make mantras the focus of our practice. To make it a complete practice, it is vital to always begin by taking refuge in the Three Jewels. This can be as simple as saying “I take refuge in the Three Jewels, the Buddha, the Dharma and Sangha, until I reach Enlightenment for the benefit of all sentient beings.” This includes both Refuge and the all-important Bodhichitta intention.

Chanting the mantras is our complete practice, especially if you combine it with visualization of the deity, and recite clearly and with mindfulness.  The mantra itself is both a praise and and offering, as well as a supplication.

Especially important in this case, is to always dedicate the merit of your mantra recitation to the benefit of all sentient beings. This makes it a complete practice. You can dedicate by simply saying, respectfully and sincerely, “I dedicate the merit of this mantra recitation to the cause for Enlightenment for the benefit of all sentient beings.

7. Chant 7, 21, 27, 108 or more Times

Repetition a certain number of times symbolizes not only sincerity, but also creates intentionality. Additional repetitions, above the “minimum” helps in case we miss syllables. The traditional number is 108, with the final making up for any mistakes in recitation, but for longer mantras, or when you are in a rush, you can chant 7, 21, or 27 times. We’ve covered this symbolism in other features.

It is helpful to use a mala for counting and as your mantra support. See our in-depth feature on Guru Rinpoche’s guide to using a mala, linked at the information icon.

8. Remain Mindful

Although you can chant mantras when walking, doing chores, driving and at other times, as a reinforcing practice, these tasks make it less meditative. Even if you’ve been chanting during rush hour on the way to work — making sure you do not take your concentration off the road — it’s ideal to set aside a few minutes for dedicated mantra practice when you can be fully mindful.

This means, starting with your breathing. Relaxing and settling into a comfortable posture. Then, reciting mindfully, enunciating each vowel carefully. As you do, if you have the concentration, you can engage in visualizations. The simplest is to visualize yourself suffused with light, blessing your body as you recite.

More intense visualizations include imagining the deity in front of you, with light going out from the deity’s heart to all sentient beings in the universe, blessing them, then returning into your own heart, blessing your own body, speech and mind.

9. Make up for Mistakes

There are three ways you can remedy your mistakes in pronunciation. One, is to recite 10 percent more than you count. The more elaborate method, especially on counting retreats, is to recite every letter of the Sanskrit alphabet. This makes up for any missing sounds. The third is to chant one of the mantras or Dharanis to repair recitation flaws.

A shorter form of “making up for mistakes” is to chant the purifying mantra at the beginning and end of your session. This can be either OM AH HUM which purifies body, speech and mind, or OM SVABHAVA SHUDDO DHARMA SVABHAVA SHUDDHO HAM which is also called the Emptiness or Shunyata mantra. These purify the mantra sounds to essence.

In practice, if we recite several repetitions daily, we’re already symbolically making up for our mistakes by repeating.

Famous mantra for “destroying evil and curses” — this is NOT about destroying a sentient being, but rather than anger and hate within people that inspires evil:

What about all these mantras that “Destroy evil”?

Many mantras, and especially activity mantras, such as those of the 21 Taras or of various protectors, use the word “destroy” in their title. For example, “Destroys evil” or “Destroys enemies.” In the context of Buddhist mantras, it is important to understand that Bodhichitta is not “optional.” Destroying enemies” does not mean your personal enemy will drop dead the next day. Buddhist mantras destroy the enemies of anger, hate, jealousy, rage, anxiety, fear, desire, depression. By destroying the anger, we remove the incentive for people to engage in negative acts such as killing. We destroy the root causes, in Buddhism called the Ten Klesha or Ten Poisons. When all the poisons are removed, we attain, ultimately Enlightenment.

NOTES

[1] https://www.dharmadrum.org/portal_d8_cnt_page.php?folder_id=38&cnt_id=128&up_page=1

[2] https://studybuddhism.com/en/advanced-studies/vajrayana/tantra-theory/recitation-of-mantras#:~:text=Most%20of%20the%20time%20when,doesn’t%20disturb%20everyone%20around.

“Of what is the body made?” asked George Leonard in The Silent Pulse. “It is made of emptiness and rhythm.” He went on to describe how science views matter: “We can see the fully crystalline structures of muscle fiber, waving like wheat in the wind, pulsing many trillions of times a second. As we move closer to the nucleus, it begins to dissolve. It too is nothing more than an oscillating field that upon our approach dissolves into pure rhythm.”

Part 1 of our Mantra Series: Healing Mantras, Setting the Mind Free>>

Part 2 of Buddha Weekly’s Special Series on Mantra: Mantras in Buddhist Practice

All matter in the universe, in some theories, are nothing but vibrations. Sounds are vibrations. Mantras are vibrations. Mantras are “made of emptiness and rhythm.” So, it seems is matter.

In the beginning

Religious traditions around the world acknowledge the power of sound, whether it be prayer, mantra, the word of Saraswati or the Biblical God, “In the beginning was the Word.” Just as vibrations are theorized by some scientists to be the underlying “structure” of the matter, it seems religions all around the world understood this aeons ago.

Mantra is universal

Mantra practice is often no more than an act of dedication. But at a practical level, mantra goes beyond devotion, and can be used in spiritual growth, healing, even worldly affairs.

Mantra is not solely a Buddhist or Hindu practice. Most religions have similar practices. Sufi master Vilayat Inayat Khan said, “The practice of mantra actually neads the body with sound. The delicate cells of the elaborate bundles of nerves are subjected to a constant hammering, a seizure of flesh by the vibrations of divine sound.”

One of the most popular Buddhist mantras brings the healing energy of Medicine Buddha, here sung beautifully by Yoko Dharma. This mantra is open to anyone who wishes to bring His energy: Om Bekhandze Bekhandze Maha Bekhandze Bekhandze Randza Sumundgate Soha:

What can mantra do?

According to Thomas Ashely-Farrand in his book Healing Mantras: Using Sound affirmations for Personal Power Creativity and Healing, “Mantra can help you feel more peaceful or more energized. It can help you cope with illness and it can sometimes help effect physical healing. It an help you bring your wishes to fruition and create reality from your dreams. Mantra is a dynamic, individual, nonviolent way to approach conditions you wish to change.”

How does mantra work?

Mantra is effective. Mantra practice “works.” The question is “how does mantra work?” There are many ways mantra works, according to various experts:
• the effect of sound vibrations on matter, made predictable by centuries of spiritual experimentation
• the inherent spiritual meaning of the mantra that conditions the mind
• mantras connect us to the compassion of a Buddha or enlightened being
• mantras connect us to our Buddha within
• mantas induce mindfulness
• mantras have inherent power (the supernatural meaning) — not entirely to be discounted easily, based on plenty of anecdotal evidence
• centuries or thousands of years of practice and millions of practicers have created “collective consciousness” equity (a far fetched theory that never-the-less has been demonstrated in Rupert Sheldrake’s theories and several credible studies on remote learning)
• mantras induce an altered state of mind, helpful for healing and stress reduction.
• and a long list of more esoteric reasons.

In short, after thousands of years of practice, and a heavy weight of anecdotal evidence, mantras work at one level or the other. And, for those of use who are practicing mantra out of simple devotion, none of this matters. Tradition, heritage and a “feeling of rightness” and dedication to the sacred just makes it part of practice.

Below: Play the Om Mani Padme Hum mantra chanted beautifully by Yoko Dharma. This mantra is open for anyone who wishes to bring compassion into their lives:

Om Mani Padme Hum

Arguably, Om Mani Padme Hum (Om Mani Peme Hung in Tibetan), the mantra of Avalokiteshvara (Guan Yin in Chinese Buddhism), is the best known Buddhist mantra. Around the world, millions chant this precious mantra, seeking to connect with the Bodhisattva of compassion. Does the mantra mean anything? There is an English translation, but the meaning is not immediately relevant. Mani means “jewel” and padme translates as “lotus,” so it can be translated as “Hail to the Jewel in the Lotus.” But the true power of this jewel of mantras lies in its hidden meanings, upon which many sages have expounded. And the hidden cadence of “emptiness and rhythm.”

Chanting Om Mani Padme Hum can bring us closer to compassion and helps us find the Bodhisattva.

A video short teaching on Mantra “How to and Why to” from H.E. Zasep Tulku Rinpoche (8 minutes):

Mantra practice principles

These practice principles are my own and teachers may ask you to practice differently. This is just what has worked for me:
1. Purpose of mantra recitation
Whether the mantra chanting is for devotion, spiritual progress, mindfulness meditation or to help with worldly issues (such as healing), it is a good practice to have a goal in mind at the beginning of a practice session.
2. Repetition of mantra
Many paths or teachers will specify the number of repetitions. This isn’t a formula necessarily, so much as a discipline. Generally, 108 is the minimum number of repetitions per practice session, although most practices call for much more than this. 108 repetitions corresponds to the 108 delusions that afflict life. There are six varieties of delusions: delusions of the eyes, ears, nose, tongue, body and mind. Each of these is multiplied by three — past, present, future — then by the two conditions of the heart, pure and impure, and the three sentiments (like, dislike, indifference.) When multiplied, this results in 108, long held by many religious traditions (Buddhist, Hindu, Catholic and others) to be significant.
3. Daily practice
Daily practice is the best approach to mantra, but often mantra can be accomplished faster in a full retreat. There will normally be a “formula” or number or repetitions, recommended by a teacher, your inner guide, or a tradition, but ultimately, more is better with mantra.
4. Place of practice
Mantra is about sound vibrations, which transcend place, but it is often helpful to practice in quiet, meditative environments, such as before your shrine, in a temple, or out doors in nature. Ultimately, though, mantra can calm the mind in any scenario. Often, people in distress chant mantras to great effect in the midst of storms, wars or disasters. A quiet space is not a requirement, only a help.
5. Chant with sincerity
Mumbling through a mantra is not a practice. It’s mumbling. Remain mindful of the mantra, and practice meditation techniques (such as detached watching, mindfulness, etc). But put your full mindful commitment to the practice. It’s not a ritual, it’s a practice that can change your life.

Amitabha’s mantra is open for all (here chanted by Yoko Dharma.) Amitabha is the Buddha of Infinite Light:

To Mala or not to Mala

Mala’s are an aid to counting at a very basic level. Also known as rosary, worry beads, or prayer beads, malas are not simply a “counter.” Most traditions consider malas to be a Dharma object, therefore due the respect of an ancient spiritual tool that has been used for centuries. Malas can be made of anything, and value is irrelevant. You can make them yourself or buy them. But once you begin using a mala, if you do, treat them with great respect. Use of a mala can strongly reinforce mantra practice, but is not necessary. Part 4 in this series is all about malls.

Seed Mantras

You can begin working with the “seed syllable” purification mantra Om Ah Hum (Om A Hum.) Often Om Ah Hum precedes or concludes other mantras in a practice session, with 108 or more recitations of Om Ah Hum followed by the other mantras. There are different ways to think of Om Ah Hum, such as the traditional Body, Speech and Mind. Or as the primal vibrations—Om as primal source vibration, Ah as primal speech vibration (and also the female aspect) and Hum as the mind vibration.

Lama Thubten Yeshe teaches the purification mantra this way: Purification of Body —”Concentrate on the white OM in your brain. Recognize that this white OM is the pure energy of the divine body of the buddhas and bodhisattvas.”Purification of Speech — “Concentrate on the red AH at your throat chakra, like the sun at sunset. Recognize that this red AH is the pure speech of the buddhas and bodhisattvas.”Purification of Mind — ” Your heart is pure, cool and calm, opened by the radiant light of the moon and the HUM. Infinite blue light radiates from the HUM. All narrow thoughts disappear; all indecisive minds disappear; all obsessed minds disappear.”

 

It seems almost silly to accept the notion that “sound” can change a person’s life situation. Yet research, and centuries of anecdotal evidence point to definite benefits from mantras.

[Full story on the Mantra crop here>>]

Health changes, are understandable— at least at the level of reduction of stress through mantra meditation. Obviously, with faith, there is a reasonable level of “faith healing.” And yes, plants can be shown to grow more vigorously with certain sound vibrations. Yet, in Vajrayana and Mahayana Buddhism, it is said that mantra is effective, even if the person chanting it does not have faith. How can a reasonable person actually believe that Mantra can trigger healing, or protect us, or bring us good fortune with or without faith?

Buddha taught that He (the Buddha) is the doctor, the Dharma is the medicine, and the Sangha is the nurse. On this level, Dharma, the spoken words of Buddha, is medicine. Mantras are Dharma distilled to a handful of words (at least, that’s one way to look at them.) Just as, with our eyes, we might gaze upon a beautiful statue of a contemplative Buddha, and feel suddenly empowered, the speech of the Buddha (mantra) has the same effect, using sound and vibration.

On more practical level — and perhaps easier to accept for the non-Buddhist — the whole concept of remaining focused on these words (and what they symbolize), brings us closer to “right conduct” in our lives, probably improving our “karmic” situation (helping us neutralize negative karma.) Removing the negatives from our lives, tend to bring the positives into our situation.

Healing Power of Sound

“It’s also been found that self created sounds such as chanting will cause the left and right hemispheres of the brain to synchronize. Such chanting will also help oxygenate the brain, reduce our heart rate, blood pressure and assist in creating calm brainwave activity. In addition, listening to certain chants has great beneficial effects.” — Johnathon Goldman Tantra Of Sound(Hampton Road)[1]

Healing Mantra of Medicine Buddha chanted in Sanskrit:

Goldman explains: “On one level, one can see that mantric chanting, as observed years ago by Dr. Herbert Benson, helps induce the “relaxation” response, causing reduction of heart beat, brain waves and respiration. On another level, as Dr. David Shananoff-Khalsa believes, mantric recitation enables the tongue to stimulate the acupuncture meridians inside the mouth (particularly on the roof), thus enhancing help. Dr. Ranjie Singe found that the chanting of specific mantras caused the release of the hormone melatonin and is investigating the importance of this in the healing process. He has found that there are many benefits including shrinkage of tumors and enhanced sleep because of this. He writes about this in his book Powerful Self Healing Techniques.”

He explained: “Everything is in a state of vibration and when we are in a natural, resonant vibration, we are in a state of health. But if some part of the body begins to vibrate at a counter frequency, the energy becomes stuck and disease sets in. Therefore, by mantric chanting, one can cause stuck energy to become released, and we can return to our natural state of resonance, effecting a cure.

“I have, incidentally, observed this phenomenon many times during workshops. We will be reciting a mantra to invoke a specific entity—perhaps Tara, Tibetan Goddess of Compassion for example, in order to better embody the energy of compassion. However, during and after the process, I’ve seen people with chronic health problems emerge from the chanting quite healthy. It’s amazing.”

Sound Symbols

Tara’s Activity Mantra brings all the activities of all the Buddhas: protective, pacifying, powerful, and wrathful into our lives:

Mantras are often considered to be “sound” icons or symbols. In the same way we visualize a Buddha with our imaginations, or visual symbols, likewise we intone mantras  as audible triggers or symbols. Both visualization and mantras, from one point of view, help us connect to the Buddha within.

Mantras are much more than just symbols. The Sanskrit root of “mantra” is “manas” which means mind combined with “trai” which means to “set free from.” The literal definition of mantra is “set free the mind.” Some interpret “trai” as protect, which made mantras somewhat synonymous with mind protection (whether yours or divine).

Longer Dharanis from Sutra are also a form of more elaborate mantra. The best of example of a Dharani, chanted by many daily, is Amitabha’s Pure Land Dharani (sometimes called the Long Life Dharani, which connects us with the mind of Compassion, and is well known for bringing joy, bliss, and peace. It is also an aspiration to purify all negative karma and help us be reborn to Amitabha’s Pureland. By purifying obstacles and negative karma, it is also known as the Dharni of Long Life

Anywhere, Anytime Mantras Help Us

Buddhists often find themselves chanting mantras all day long, when driving, working, playing. In effect, this extends mindfulness of Buddhist practice throughout our day, rather than just occasionally when we find time to formally meditate.

Venerable Zasep Tulku Rinpoche explained why it’s important to think in these terms (during an interview with Buddha Weekly): “One very famous Lama, named Sakya Pandita, wrote “Even if you are going to die tomorrow, you should start the Dharma today.” Why? Because your mind continues. Your mind doesn’t die. The body dies, the mind continues. So whatever you study in this lifetime remains with you in your mind as an imprint. Don’t think, “I’m an old man now, waiting to die, there’s no point.”

Rinpoche pointed out that mantra practice is perfect for busy, modern people, and used his own busy schedule — he teaches non stop in countries around the world: “I do my mantras when I’m on a plane. I do my mantras when I’m on the subway. I travel a lot. I sit on the plane, have a cup of tea, then do my mantras. I do my practice first, then maybe try to get some sleep.” [2]

Mantra and the “Mechanics” of Sound

In a fascinating feature on the syllable Aum (Om), Gabriel Axel in U.S.News, explained how sound can affect the brain: “A, U and M are sonorants or rings, so this particular mantra qualifies an object that inherently has no interactions (hits or slides). In terms of physics, this means our object is formless. Try resonating the mantra aloud, allowing air to flow through the nasal passage, smoothly transitioning between the three sounds.

Vajra Guru Mantra chanted in Sanskrit. Sanskrit the “mother language” has nuances of vibration and pronunciation that empower mantras. The syllables of Sanskrit, also carry multiple meanings. For example, the mantra of Guru Rinpoche can be translated twelve different ways (all powerful blessings), as described in his own teaching on the mantra (see this feature>>) It is also a very beautiful mantra that resonates with the meditative mind:

If you do not wish to disturb anyone that may be around you, you can whisper the sounds subvocally. The A (pronounced ä, as in “car”) can feel like a wide opening and has a broader vibratory effect on the physical body, approximating the gross consciousness of the waking state. The U (pronounced o͞o, as in “soup”), has a funneling effect, narrowing the consciousness into subtler sensations such as thoughts and impressions, approximating the dream state. The more nasal M sound is like the drone of a bee; it makes the cranium vibrate in a kind of undifferentiated and ubiquitous earthquake over the convolutions or valleys in the cerebral cortex, approximating the deep dreamless sleep state of consciousness. Traditionally, Aum represents and has the capacity to progressively open up the practitioner to the ever-present formless and timeless reality, the background radiation of the cosmos that echoes the Big Bang.” [3]

Mantra also means “instrument of thought”

The best dictionary definition for mantra is “instrument of thought”, a concept that nicely connects with one of the main purposes of the sounds. In both Buddhism and Hinduism, one of the many purposes of mantra is to aid in concentration, mindfulness and meditation. The repetition of a mantra — especially if intoned with rhythm in Sanskrit — is somewhat hypnotic, almost trance-inducing for some people. On one hand, mantra focuses and helps us stay mindful and in the present. On the other, it shifts us into an “altered consciousness” where concepts, visualization and meditation becomes very effective for some people.

Another way of considering this definition is as an “enabler.” Thought enables action. Mantras enable (at one level) thought. At another level mantras could be said to “alter” thought, especially where the practitioner has a “negative” habit. For example, if we lack compassion, we might chant the mantra of the Lord of Compassion, Avalokiteshvara: Om Mani Padme Hum.

Typically, for a serious student, the mantra that automatically comes to mind and lips is that of the Buddha-form you find most appealing — or most needed in your life. For people needed active protection, this might be Green Tara’s rapid-acting mantra: Om Tare Tuttare Ture Svaha. For a student struggling with exams, they might be drawn to Manjushri’s wisdom mantra: Om Ah Ra Pa Ca Nah Dih (Ca is pronounced Tza).  For healing, Medicine Buddha comes to mind and lips: Om Bekhandze Bekhandze Maha Bekhandze Bekhandze Randza Sumudgate Svaha.

Nembutsu—or mindfulness of Buddha

One of the main purposes of mantra is mindfulness. Nembutsu literally means “to think of Buddha” which is based on the ancient teaching “Be mindful of the Buddha and the Buddha is mindful of you.” This is a practice of Pure Land Buddhism, but it does apply effectively to much of mantra practice, getting to the heart of mantra’s power — mindfulness.

The Nembutsu of Guanyin Bodhisattva:

Law of Karma: Why Mantras Can Help us Heal

Buddhists and Hindus, who both use mantras effectively, believe that a key purpose of mantra is to “set free from” karma. Since in Buddhist belief, our current conditions (and health) are caused, in part, by negative karma from earlier actions (either in this life, or in a previous life), Mantra practice becomes an important aid in healing, and stress reduction. Mantra is said to help work off negative karma through mindful practice and sacred sounds that connect with the “divine.”

“Chanting mantras works directly on all types of karma, helping to overcome what may have been created inadvertently or ignorantly in this life or some past life,” wrote Thomas Ashely-Farrand in Healing Mantras: Using Sound Affirmations for Personal Power, Creativity and Healing. “As part of this process, we can heal various physical, emotional and spiritual conditions…”

Sacred formula, Sacred Speech

A search on the word “mantra” on the internet reveals all sorts of definitions. The most exotic of these is “sacred formulas” and indeed they can be thought of as sacred speech. Sanskrit, the Mother of all tongues and a root to many languages, contains within its syllables sacred seeds, according to ancient traditions that stretch back thousands of years. Other definitions include “prayer or song of praise”, and though technically true, most practitioners believe mantra transcends simple praise.

Mantras don’t always translate into literal meanings. Syllables such as the most sacred OM, AH or HUM do not specifically mean anything and are considered sacred sounds with immense significance.

Mantras as magic? Not so Much

Less uplifting definitions on an internet search include: mystical verses, magical formula, charm, spell, incantation. These definitions do not fit the noble mantra, although there is some essential underlying truth, since mantra is often attributed with internal change, external change, wonders, marvels, even miracles. Yet, many believers describe mantra as a vehicle of transformation—not as a “spell” or formula of words. The mantra, according to many,  connects us with the divine or with the Buddha within (outward or inward) and works on the transformation of our minds.

It would be more useful to define mantra as a vehicle for illumination, clarity and removing defilements, which can have “magical effects” than to state the mantra is actually magic. Still, there are thousands upon thousands of stories of miraculous rescues for Tibetans who invoked Tara with here most popular ten syllable mantra:

OM Tare Tuttare Ture Svaha

Video teaching: What is Buddhist Mantra and How Can it Help Me? — a short teaching from H.E. Zasep Rinpoche:

Mantras in healing

Mantras are extremely effective for practitioners in healing. Millions of people rely on mantra to support their healthy practice. Whether because of transformation of the “mind”—the almost limitless power of the internal—or the intervention of a divine external, there is no end to the healing miracles attributed to mantra. Medicine Buddha and White Tara Mantras, in particular, if intoned with sincerity and faith—although some teachers teach that mantra is effective even in absence of belief—have been attributed with many thousands of cures, remissions of cancer, extending of lives.

For example, to increase longevity, merit, remove defilements and help heal, the White Tara mantra is used effectively by millions of practitioners:

OM Tare Tuttare Ture Mama Ayur Punye Jnana Pushtim Kuru Ye Svaha

Mantra of White Tara:

As a focus for the mind, to create the conditions for mindfulness or healing or simple meditation, the mantra should be repeated over and over, usually in a low, steady tone with the beginning of the mantra commencing right after the ending of the previous recitation. Mantra is nearly always combined with meditation and visualization to increase it’s impact on mind and health. In some lineages, empowerment and a teacher’s guidance is a must, although some mantras—such as White Tara and Medicine Buddha—do not require empowerment. Increased repetitions is credited with increased effect by many teachers. Usually, a minimum of twenty-one recitations is considered useful, but normally a minimum of 108 mantras will be voiced in a meditation session, corresponding to:

• 108 beads in a mala, which are turned with each recitation bead-by-bead
• 108 delusions (which is the basis for the 108 beads, among other 108s).

These are bare minimums. Many practitioners will meditate on thousands of mantras each day.

Please also see these features on Mantras:

• Part 2 of our series on mantra: “Good Vibrations”>>

NOTES

[1] The Science Behind Mantra

[2] Part 3: Zasep Tulku Rinpoche discusses how to find a teacher; why its important to meditate on death; how to start with Deity Yoga; how wrathful Deities can be misunderstood; and the role of internet in Dharma teachings.

[3] “Your Brain on Om” U.S. News Gabrial Axel.

Why is the Karma family, and especially Amoghasiddhi or Green Tara, an important practice in modern-times? Why is the entire family considered “success-oriented” in inspirational modern language? Why is he, and his Mother Wisdom partner Tara, green in color? What are his praises, practices and mantras? Why is he associated with “Chi” or prana and wind in the body? We answer these questions, and more, in this presentation.

 Synonymous with Success

Amoghasiddhi’s name literally means Infallable Success or Accomplishment. Amogha means infallable and Siddhi means Accomplishment. Kyabje Garchen Rinpoche describes Amoghasiddhi this way:

“Among the victorious ones of the five families, Amoghasiddhi is the lord of the family of enlightened activities.” [3]

This is highlighted especially each time we renew our Bodhisattva Vows, when we state the Karma vow verse:

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

For this reason, the Karma family of Amoghasiddhi family of Bodhisattva realization, where Bodhisattva activities are the main practice. Since Amoghasiddhi and the karma family are all about Enlightened activity, such as right conduct, holding vows and promises, benefiting others, and making offerings these are considered the highest and best practices of the Karma family of Amoghasiddhi and Mother Tara. In other words, the Dharma student who volunteers at a Dharma center or for any Dharma activity is by definition practicing the activity of Amoghasiddhi’s Karma family.

Fearless Amoghasiddhi

Amoghasiddhi also embodies the virtues of “dauntlessness” and “fearlessness.”  For this reason his family mudra is Abhaya, or the fearlessness mudra.

In the precious Shurangama Dharani, from the Sutra of the same name, the fifth section is devoted to the power of the Karma family. In line 373 Venerable Master Hsuan Hua translates as:

A canopy of incense pervades the entire great void.
Everywhere permeating the Dharma-nature of all sentient beings.
Superior strength enables us to hold the pure moral precepts.
The host of the Northern Karma Division is fair and just.

7 Limbs of Practice and the Karma Family

The practice of the seven limbs is the most important of practice for Amoghasiddhi, Tara or their wrathful aspect of Vajrakilaya Father and Mother. Each of the limbs corresponds to one of the Buddha Families, but the Bodhichitta Intention and the Dedication of Merit are considered the most important of these. Why? It is through this motivation to benefit others that we are Mahayana Buddhists, dedicated to the Bodhisattva mission.

The seventh limb is “Dedicating the merit of all devotion, offerings and practice” to the benefit of all sentient beings. This purifies the poison of jealousy.

The poison of jealousy is the specific domain of Amoghasiddhi, Tara and the Karma family. All activities, including the seven limbs prayer, are karma activities. This is Amoghasiddhi in action. This is why the name Amoghasiddhi is translated as “meaningful accomplishment.” It is meaningful accomplishment that defines the actions of a Bodhisattva hero.

For those who aspire to Amoghasiddhi, Green Tara, or Vajrakilaya practices, the 7 limbs of practice are the main practice, and dedicating the merit to the benefit of others is the most important principle.

“Whatever is meaningful is accomplished”

Khenchen Thrangu Rinpoche in his book The Five Buddha Families and Eight Consciousnesses describes in full Amoghasiddhi’s realizations:

“Buddha Amoghasiddhi is the realization of all -accomplishing wisdom. The Tibetan name for Buddha Amoghasiddhi is Sangye Donyodrupa. The word donyod means “meaningful” and the word trubpa means “accomplishment”.

So Buddha Ammogasiddhi means “whatever is meaningful and fruitful is accomplished. “ He is also the complete purification of jealousy, which is a hindrance for both material and spiritual success. His activity is perfect accomplishment and fulfillment of meaningful aims. Furthermore, his activity removes ordinary daily hindrances such as illness and obstacles. This is why Amoghasiddhi’s activity is meaningful accomplishment.”

Amoghasiddhi and Green Tara and their wrathful emanation Vajrakilaya Father and Mother also heroically represent fearlessness and protection in Buddhism. One of his best known title is the Buddha of Fearlessness. Likewise his co-equal Wisdom Mother Tara is famous as the hero and protector. For this reason, Amoghasiddhi’s sacred mount is a Garuda, who feeds on delusions and poisons and can only be ridden by a fearless rider. Another sacred creature is the Kinnara, who is half man or woman, half bird, who watch over humans in times of danger.

Karma Prasiddhi Pureland

Every Buddha family has a Pureland, the pristine mind-essence of the Buddha. This is the place we can aspire to be born in our next lives to receive direct instruction from the Buddha. Unlike other Purelands, Amoghasiddha and Tara’s pureland is a Turquoise Green wildland, a pristine and beautiful forest.

Vessantara, in his excellent book A Guide to the Buddhas, described an imagined, visualized encounter with Amoghasiddhi in his Pureland, which is called Karma Prasiddhi or Prakuta, and which also emphasizes the degree of “Fearlessness” we can develop as someone who practices Amoghasiddi. Vesantara wrote:

“After the last delicate rays of the setting sun have tinted the sky, night falls. You make your final journey, completing your circuit of the mandala, into the north, a country of green pine forests.

It is dark as you walk between the huge trees. In the forest you can hear rustlings and cries. It would be easy to become afraid, and turn back, but if you were to do so you would never meet Amoghasiddhi, the Buddha of the northern realm, whose name means ‘unobstructed success’.

You walk for hours, with the whispering wings of owls overhead. Finally, at midnight, you emerge from the forest into a clearing. Ahead of you is a palace made entirely of jade and emerald. It towers into the air, vertical, a mass of roofs and pinnacles.

You go forward eagerly, then stop. There is a gate to the palace, yes. It is in the shape of a great bow, string uppermost. However, the gate is set high up in the smooth wall. Only an eagle could enter such a gate. As you stand, not knowing what to do, you hear a great commotion from within the palace: rhythmic crashings.

Suddenly the bow-shaped gate lifts high and … a chariot, drawn by two strange figures. At first they look like eagles, with wings and talons. Then you see that their hands and torsos are human. In their hands they each hold a huge pair of cymbals, which they clash together as they fly.

On the chariot, seated on a green lotus seat, is a dark green Buddha, clad in scarlet robes. The light from his body transforms the midnight scene so that everything is radiant and clear. His right hand is raised in a powerful gesture, which seems to banish the darkness and fears of the night.

In his left hand sits a mysterious [Vishvavajra]: two diamond thunderbolts crossed and fused together . He hurtles effortlessly above you. As he does so, the huge pines are transformed into a forest of jewel trees. Has the green Buddha ridden out of his palace, or into it? Can you have been in his Pure Land all along, without realizing it?” [5]

Fearlessness and Protection

Their mudra is Abhaya, the mudra of fearlessness, as we saw in Vesantara’s visualization, usually the right hand held up with five fingers outreached as if to say “stop.”

This is the same gesture that Shakyamuni used to calm the anger of the charging elephant, holding up his hand calmly in a “stop” gesture. We also saw in Vesantara’s visualization, his sacred mount, the powerful Kinnara. This is more than just a sacred animal. Lama Govinda explains:

“This Inner Way leads into the mystery of Amoghasiddhi: in which the inner and the outer world, the visible and the invisible, are united; and in which the spiritual takes bodily shape, and the body becomes an exponent of the spirit. For Amoghasiddhi is the lord of the great transformation, whose vehicle is the winged man, the man in transition towards a new dimension of consciousness.” [6]

The winged man/bird is a Kinnara, the adversary of nagas and poisons. Garudas are also sacred to the north and the Karma family, and are the antagonists of the poisons that afflict us.

Amoghasiddhi as Hero-Savior

In many ways, the practice of Amoghasiddhi and Green Tara is the most practical and important of the five Dhyani Buddha Families.  This is because Amogahsiddhi and Tara represent practical activity. They are also “known as the savior Buddhas.”

What enables practical activity is fearlessness and also the element of air. Wind, or air, is, in Buddhist terms, the essence of lifeforce. Both are the domains of the Karma family of Amoghasiddhi and Green Tara, the windy Buddhas of the North.

Not only does Amoghasiddhi represent savior activities in our lives, he — and his co-equal Wisdom Buddha Green Tara — also embody Air or Wind in our bodies, also known as Chi, or Prana, making them a vital life essence practice for most of us. We work with Chi or Prana through meditation, which is symbolized by Amoghasiddhi’s left hand in the mudra of meditative equipoise on his lap, the hand turned upwards receptively.

Often the left hand holds his powerful symbol the double vajra or Vishvavajra. Meditation, symbolized by the meditative mudra of his left hand, is a very profound method for strengthening our Chi or prana in our bodies. One of the many meanings of his double vajra symbol, sometimes seen in this hand, is also a symbol of the unification of the outer and inner body, outer cosmos, and inner chakras. It also represents the five Buddha families, with center and the five spokes.

Amoghasiddhi and Tara’s Karma family element is wind, including the winds in the body, also known as Chi or Prana or Lung. These are the very essence of life. Breath is life, and as long as we are in samsaric realms, wind sustains us. For this reason, many higher yogic practices of Amoghasiddhi or Tara involve inner body meditations on chi, wind and what is called the body mandala, where we visualize Amoghasiddhi or Tara at our various chakras.

Wisdom, Poison and Symbolism

The Wisdom of Amoghasiddhi’s Karma family is “All-Accomplishing Wisdom” which is the remedy for the poisons of envy and jealousy. The Karma family is literally the compassionate and wisdom activities of all Buddha Families as action. Khenchen Thrangu Rinpoche describes it this way:

“All-accomplishing action is the completion of all that needs to be done. Positive passion is their power and what destroys negativity. It is the opposite of jealousy and paranoia.”

Jealousy and envy are the cause of nearly every other poison. Envy is the cause of wars on neighbors. Envy makes us angry when we can’t have what we think we want. Envy leads to attachment and clinging to our perceived treasures. Envy and jealousy is the antagonist of love and trust. Greed arises from envying what others have.

Amoghasiddhi’s fearless All-Accomplishing Wisdom overcomes this poison before it degenerates into even more potent poisons like anger and hate. It is only possible through the cultivation of fearlessness. We can overcome envy, or any poison, if we fearlessly admit it’s an issue and pursue positive actions to prevent it.

The fearless mind can accomplish anything, for the benefit of all sentient beings.

Fearlessness and Clarity

Amoghasiddhi’s fearlessness allows us to contemplate with clarity, not afraid of what might be revealed.

 His main symbol is the Double Vajra, or Vishva Vajra held in his left hand, a symbol of fearlessness and protection, and also the symbol of the mandala of the Five Buddhas. Amoghasiddhi and Tara’s karma family are best known as the “activity of all the Buddhas” and their activity manifests in the mandala of every Buddha. The VisvaVajra, appearing as two vajras crossed represents the five  directions of the mandala, and his activity in all the cosmos.

This symbol represents perfect foundation, perfect practice, perfect activity. For this reason, when teachers visit, or when we sit ourselves for retreat, we often sit on a symbolic Double Vajra symbol or Vishvavajra, just like Amoghasiddhi’s throne. Often this is a cushion with the double vajra symbol, or just a piece of paper with the image underneath our cushion. This represents our aspiration to practice with perfect activity and with fearlessness. [2]

The other symbol of the Karma family is the sword, which cuts through ignorance and obstacles, and represents fearlessness.

Color Green Symbolizes All Activities

His color is green, the color associated with nature and our samsaric world and the breath of life, or wind. When we think of living things, we think of green for growth and activity.

The Karma family is all about all-accomplishing activities in our world, represented by green nature. Green, in Tibetan Buddhism, also symbolically represents the combining of all colors.

Not all of the members of his family are green, although many are, such as Tara, Vishvapani Bodhisattva, Green Jambhala, Green Vasudhara, and many others. The wrathful heruka of the family is Karma Heruka Vajrakilaya.

Wrathful Windy Activity: Vajrakilaya

Vajrakilaya, who is the most wrathful activity of all the Buddhas, is often called the Karma Heruka, meaning Activity Hero, the wrathful form of Amoghasiddhi’s activity. He is an emanation of the Karma family of Amoghasiddhi. This was explained by Kyabje Garchen Rinpoche in a Q & A teaching on Vajrakilaya:

“In terms of the activities of the five Buddha families, their wrathful enlightened activity is mainly assigned to Amoghasiddhi. So Amoghasiddi is the crown ornament [of Vajrakilaya], while the garuda is more of an outer ornament. There is probably also a deeper meaning to the garuda, but here it is Amoghasiddhi, who represents the wrathful enlightened activity.”

Garchen Rinpoche also explained that Amoghasiddhi was the chief of the Activity mandala, in his his superb book Vajrakilaya: A Complete Guide with Experiential Instructions:

“Amoghasiddhi, lord of the Karma family… is the chief of this mandala. Among body, speech, mind, attributes, and activities, the accomplishment of enlightened activities is the Karma heruka’s principal purpose.” [4]

Both Amoghasiddhi and Karma are Not Subtle

The profound importance of karma in Buddhism is not subtle. It’s no less than the tempest of practice, and the inspiring practices of Amoghasiddhi Buddha and Green Tara. This is why Amoghasiddhi and Tara are associated with the element of wind.

If we seek peace from the storm of suffering, we can control the outcomes. Like global warming and other negative karmic actions, the damage is reversible, even if it might take considerable effort.

Shakyamuni Buddha taught the irresistible power of karma, in numerous Sutras, starting with the Four Noble Truths and the Eightfold Path and the Ten Perfections of Practice, and winding through every Sutra teaching. He also gave us the remedies. To inspire the warm, nourishing winds, we rely on the Ten Perfections. To avoid the unimaginable suffering of negative karma is likewise in our control.

The Root of Negative Karma: Envy

It’s fair to say that all the poisons of Buddhism contribute to negative karma, but it is envy that inspires many of the others: anger, attachment, pride, and even delusion. We get angry because we envy what others have. We have pride in our own achievements but still want more. We become deluded, modeling our ideals of success after other people. These are forms of envy.

The remedy for the poison of envy and jealousy are Karma-family practice — or right conduct and action. These are the practices of Amoghasiddhi Buddha, or Mother Tara, or any of the Karma family.

According to Beer’s “The Handbook of Tibetan Buddhist Symbols” (2003), Amoghasiddhi reigns over the Northern direction and the Father Buddha of the Karma family of deities.

“Amoghasiddhi, the All-accomplishing Wisdom Buddha, is linked with the purging of the poison of jealousy and envy, transforming these negative emotions into the wisdom of accomplishment and enlightened activity.” Beer, 2003

When someone asks, “How do I aspire to rebirth in Amoghasiddhi’s Pureland?” the answer is simple. Practice the Ten Perfections to the best of your ability, dedicating the merit for the benefit of all sentient beings. Since Amoghasiddhi’s practice is positive Enlightened Activities, the Ten Perfections become the most important.

The ten Perfections are giving and generosity, moral integrity, renouncing negative behavior, profound understanding and insight, right effort, forbearance, truthfulness, resolve, loving-kindness, and equanimity. They represent the path to complete Enlightenment, often referred to as ‘Buddhahood’, and are central to anyone seeking to follow the karma path of Amoghasiddhi.

Thich Nhat Hanh, in his book “The Heart of the Buddha’s Teaching” (1999), elucidates these ten perfections beautifully.

“The ten perfections provide us with the most wholesome ways to respond to any situation. They are the ten kinds of virtuous action that lead us to the ultimate goal of full enlightenment.” Thich Nhat Hanh, 1999

Connecting with Amoghasiddhi

Connecting with Amoghasiddhi, as with all Enlightened Buddha is as simple as thinking of him, Taking Refuge, and praising his name or chanting his mantra. This connects you to the fearlessness and unfailing accomplishment karma of Amoghasiddhi. Later in this presentation, we demonstrate a short practice meditation. But, anytime you want to connect to his unfailing activity, simply think of him and chant his name praise.

His Namo praise is

Namo Amoghasiddhi Buddhaya

His mantra is

Om Amoghasiddhi Ah Hum

His seed syllable or bija is AH, which is, in Sanskrit. Ah is a foundational sound in Buddhism, together with Om and Hum. The three syllables Om Ah Hum are considered a mantra, with all three syllables present in most other mantras, and represent the body, speech and mind of Buddha. Ah is Amoghasiddhi’s sacred syllable.

A Practice of Amoghasiddhi

Here is a simple practice for Amoghasiddhi which is a frontal visualization, not requiring empowerment. It is always best to receive instruction and transmission when possible, however the wholesome practice or Pujas of any of the Five Dhyani Buddhas does not require permission.

Take Refuge

Start by Taking Refuge in the Three Jewels. This is followed by the Bodhichichitta intention, stated outloud, to benefit all sentient beings. Visualize Amoghasiddhi, or Amoghasiddhi with Green Tara, in front of you with as vivid a mental picture as you can. It can help to have a picture or statue on a higher table or altar — higher than your seat — with offerings in front of the image. These can be offerings of water, incense, flowers, fruit, or any vegetarian offerings.

Offerings

As the karma Buddha, it is best to offer vegetarian to ensure your offerings have the best karmic potential.

Purification and 7 Limbs of Practice

It is best to confess your downfalls in karmic activity, now and in the past, and promise to refrain. Think of your activities through the day, especially negative ones that might imprint negative karma, and vow to yourself to refrain from such negativity in future.

If you have time, it can be helpful to chant and meditate on Vajrasattva mantra, or chant the King of Prayers with a devoted heart. Look for other presentations on Buddha Weekly for both of these practices. Otherwise, ideally, with a devoted heart, state the seven limbs if you have time. These are:

1. Prostration and devotion, which purifies the poison of our arrogance.
2. Offerings to all the Buddhas and Bodhisattvas without exception which purifies the poison of greed.
3. Confession of Negativity and past faults, which purifies the poison of anger.
4. Rejoicing the virtue of all Buddhas and Bodhisattvas, which purifies the poison of wrong views.
5. Requesting the Buddhas and Bodhisattvas continue to turn the wheel of Dharma and teachings, which purifies the poison of doubt.
6. Requesting the Bodhisattvas not pass into Nirvana, asking they remain in Samsara to save all beings from suffering, which purifies the poison of ignorance.
7. Dedicating the merit of all devotion, offerings and practice to the benefit of all sentient beings, which purifies the poison of jealousy.

Visualize Amoghasiddhi and Field of Merit

With a stable image in your mind of Amoghasiddhi, chant his namo praise and mantras.

Ideally, as you chant, visualize green light emitting from his seed syllable AH at his heart and entering your heart, filling you with his karma-purifying light and his chi or life-force. A better visualization is to imagine the green light going out to the entire universe, reaching the farthest reaches of space, and then returning instantly to be absorbed into your heart.

When you have finished your empowering meditation, you dedicate the merit to the cause of Enlightenment to benefit all sentient beings.

Amoghasiddhi Short Practice

Here is a short Amoghasiddhi Practice. If you do not have Amoghasiddhi or Green Tara empowerments (either qualifies you to practice self generation), you would visualize the merit field of Amoghasiddhi and Tara in front of you as described below.

This is in English for this presentation, except for Refuge and Bodhichitta which are in Sanskrit and English and the mantras.

For the 7 Limb Practice, which includes offerings, confession, and dedication in Sanskrit, the best practice is Samantabadhra’s King of Prayers, although here we have a very short Seven Limb practice with the Four Immeasurables. See our linked video to the King of Prayers chanted in Sanskrit.

The Puja says to start by visualizing the AH syllable in front of you in the North. Even if you are facing west or south, you mentally visualize that you are facing north. The syllable and light is normally green, the color of activity, and blending of all colors.

Taking Refuge

namo amoghasiddhi buddhaya

namo buddhaya guruve

namo dharmaya tayine

namo samghaya mahate

tribhyopi satatam namah

Homage to Amoghasiddhi Buddha

Homage to the Buddha, the Teacher

Homage to the Dharma, the Protector

Homage to the Great Sangha

To all of these I continually offer homage.

Seven Limbs Including the Four Immeasurables

I go for refuge on this enlightening path

To Amoghasiddhi, the Buddhas, the Dharma and the Highest Assembly.

I declare every nonvirtuous act since beginningless time.

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.

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

I will practice the ten perfections and overcome all obstacles.

And cultivate the Bodhichitta.

I wish that all beings may have happiness and its causes.

May we never have suffering nor its causes

May we constantly dwell in joy transcending sorrow

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

Please remain in Samsara and turn the Wheel of the Dharma of the greater and lesser vehicles, to benefit all sentient beings!

Visualize the Merit Field

Appearances and existence, all phenomena of samsara and nirvana are empty by nature. Realizing this, within that state of emptiness, I visualize a glowing, illuminated Green AH syllable sitting on a shining lotus throne.

Green Light,  the activity of all the Buddhas, emanates from the AH syllable, going out as an offering to all the Enlightened Beings, and purifying the karma of all sentient beings in the universe, blessing them. The lights return and the AH syllable transforms into glorious Amoghasiddhi, Green in Color, seated upon a lotus and moon.

I see luminous Amoghasiddhi Buddha, the nature of light, peaceful and loving, the very essence of Bodhichitta activity. He is seated in the lotus posture, with his right hand up in the gesture of Fearlessless, the Mudra of Abhaya. His left hand is on his lap in the gesture of meditative equipoise, and holding an upright Vishva Vajra, a double dorje.

At his heart is a green AH syllable. From this syllable, once again lights go out to al of the universe, first out to his green Pureland, then to every Pureland of every Buddha and finally to all beings in Samsaric worlds in every dimension and universe. The sacred light of Amoghasiddhi’s blessings is an offering to all the Enlightened ones, and blesses all beings of Samsara.

Mantra

Om Amoghasiddhi Ah Hum

Om Amoghasiddhi Ah Hum

Om Amoghasiddhi Ah Hum.

Finishing and Dedication

Hold the visualization as long as you can while chanting the mantra. Finish by visualizing Amoghasiddha and the merit field dissolving into green light, and then absorbing in into your heart chakra, blessing you and staying with you at all times, protecting you from all harm. Know that you are protected by Amoghasiddhi and Tara at all times.

Then, finish with a dedication of merit. Because this is the karma family, who are responsible for all Bodhisattva Activity benefiting all beings, the dedication of merit is the most important practice.

It can be as simple as:

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.

NOTES

[1] Amoghasiddhi, the Five Buddhas, The Zen Gateway  https://www.thezengateway.com/teachings/the-five-wisdom-buddhas-amogasiddhi

[2] Amoghasiddhi http://cubuddhism.pbworks.com/w/page/24878050/Amoghasiddhi

[3] Garchen Rinpoche, Kyabje. Vajrakilaya: A Complete Guide with Experiential Instructions (p. 177). Shambhala. Kindle Edition.

[4] Garchen Rinpoche, Kyabje. Vajrakilaya: A Complete Guide with Experiential Instructions (pp. 153-154). Shambhala. Kindle Edition.

[5] Vessantara. A Guide to the Buddhas (Meeting the Buddhas Book 1) (pp. 111-112). Windhorse Publications. Kindle Edition.

[6] Vessantara. A Guide to the Buddhas (Meeting the Buddhas Book 1) (p. 114). Windhorse Publications. Kindle Edition.

Tsa Lung Trul Khor is an ancient practice with a 4,000-year lineage that works with the “breath” and the energetic subtle body. With similar benefits to health as Chi Gong (Qigong) — the Tibetan Buddhist practice of Trul Khor is profound — in a spiritual sense — since subtle mind rides on the “winds” or breath.

The practices are typically thought of as the most advanced teachings — yet simplified versions of Qigong, Trul Khor and Yantra Yoga can be practiced by “everyone, independent of their views, ideals, aspirations, and capacities.” For higher practices, you certain need a qualified teacher. [2]

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

A Tsa Lung Trul Khor introduction by Akarpa Rinpoche (NOTE: DO NOT TRY THIS AT HOME WITHOUT QUALIFIED INSTRUCTION. This is for Information and Education only.)

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

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

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

A Tsa Lung Trul Khor breathing demonstration: 

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

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

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

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

Profound journey— or simple exercise? Both.

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

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

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

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

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

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

The eight movements of Yantra Yoga

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

Daoist Qigong — easier to find routines and teachers

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

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

Wei Chi — protection practice

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

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

Qigong starter routines

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

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

Full one-hour Qigong

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

For someone with mobility limitations

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

Source and Lineage

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

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

Benefits to the Physical Body

1. 

   Adjusts & balances the immune system

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

Benefits to the Mind

1. 

   Promotes relaxation to reduce stress

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

An important source text for Trul Khor is:

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

NOTES

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

Why are there so many forms of Tara? Why is the glorious saviour Bodhisattva Tara so diversified in appearance: peaceful, powerful, attractive, wrathful, and whirling with activity? Why isn’t Tara seen as a serene, meditating Buddha? How can she be seen as a heroine, a mother, a young girl, a wrathful wonder-woman — all at the same time? How can they all be Tara?

Then — the important question: How can I get started practicing the 21 Taras? We answer all of these questions and more in this in-depth feature — with English, Sanskrit and Tibetan 21 Praises. In this feature, we focus in more detail on Atisha’s lineage with images, symbolism, and mantras — since we’ve previously covered the other two lineages.

Atisha’s 21 Taras is popular but —

Lord Atisha’s system is one of the most popularly practiced, due to its relatively easy visualization — each Tara holds a Bhumpa vase, and the only differences are color (and some Tara’s have slightly wrathful expressions). Despite the popularity, it is relatively rare to find a thangka in the Atisha system — even people who practice the Atisha lineage tend to hang Nyingma Terma lineage thangkas (since they are similar color and easily to find.)

The main difference with Atisha lineage is Green Tara is not in the center (usually Heroic Red Tara is in the center; with Atisha, Green Tara is very important but stands apart from the 21 Taras) and instead of Atisha-colored vases, in the Nyingma lineage each Tara holds a lotus with a unique implement. A quick search of available art reveals that most available art (for example on Etsy) is according to Sadhanasamucchaya, Nyingma Terma, features Green Tara in the center. It is also slightly more difficult but relatively easy to find Surya Gupta lineage Taras. Atisha’s system — even though it is arguably one of the most popularly practiced — is difficult to find in art.

NOTE: We’ve previously covered the Nyingma Terma lineage and the Surya Gupta lineages:

• For a feature on the Nyingma Terma lineage, see>>
• For a three-part feature on the Surya Gupta lineage (with mantras, video and images!) see>>

Shakyamuni Buddha and Tara

According to Vajrayana tradition, it was Shakyamuni Buddha, under the Bodhi tree who first spoke the Tara Tantra — the origin of the 21 Tara’s praise. Bokar Rinpoche, in his popular book Tara the Feminine Divine wrote:

“The night preceding his awakening, while sitting under the Bodhi tree, Shakyamuni was attacked by a horde of demons attempting to divert him from his goal. At that moment, Tara appeared and with eight great laughters made the demons fall to the ground and stopped them from doing harm. The Buddha then placed his mind in a state of perfect meditation and at dawn attained awakening. After that, he uttered the Tara Tantra…” [5]

Whether you believe Tara literally manifested at that moment or represented the “activity” aspect of Buddha’s mind, ultimately they are the same. Tara, the embodiment of the rescuing activity of Enlightenment, represents the overcoming of the eight great fears (here, symbolized with the eight great laughters of Tara.)

Activity and the Bodhisattva

It is often taught that while a Buddha is Enlightened, the Bodhisattva is the Enlightened hero. Why? Because the Bodhisattva’s mission is compassion for all sentient beings — to save all beings from Samsara.

With that in mind, it is natural to associate Bodhisattva with activity. The ability to help all beings only arises from compassionate and wise activity. For this reason, Tara is the heroine who is relied upon by all Buddhas and Bodhisattvas. Without compassionate activity, the Bodhisattva mission is only an aspiration. It is activity — embodied by Tara — that has the potential to save all sentient beings. This is one reason Tara is called “the Mother of all the Buddhas.” It is also the reason Tara is universally adored.

Previous features on Tara

• Buddha Weekly’s entire section of dozens of Tara features>>
• Limitless Tara, Mother of all the Buddhas>>
• Mother Tara protects from the eight great dangers>>
• Green Tara’s Turquoise Pureland>>
• 21 Taras according to Surya Gupta lineage (part 1, with two linked features to part 2 and 3 in-feature)>>
• For a feature on the Nyingma Terma lineage, see>>

Tara — countless emanations; countless activities

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. All of them. How better to represent all of these diverse activities than in a multiplicity forms? Not just 21 Taras, but 108 Taras, and 1008 Taras, and more.

The forms arise from her distinct activities, and especially manifest in the 21 Taras. Even within the 21 Taras, there are three distinct “systems” of 21 Taras: the lineage of Atisha and Narjuna, the lineage of Surya Gupta, and the Nyingma terma tradition. It may seem confusing — because they each are distinct in colors, attributes, pose, powers and mantras. At the same time, it’s just another way we see the unlimited activity power of Tara.

1008 or one Tara — diverse, yet ultimately one

You can think of all of the 1008, or any of the three systems of 21 Taras, as simply one Tara — normally manifested as Noble Green Tara, since green symbolizes enlightened activity. Or, you can see them all as individuals, with different colors, ages, attributes, expressions, activities, powers, mantras. There is no difference. The diversity is also a unifying force. Tara is Tara. She embodies any Enlightened compassionate or wisdom activity, without any exception, but her multiplicity shows there is no limit to those activities. At her most wrathful, she can be Palden Lhamo, or Ekajati. In her magnetizing, powerful form she is Vajrayogini or Kurukulle. Her ultimate serene and peaceful form is White Tara.

Although the simplest way to practice and honor glorious mother Tara is as Noble Green Tara, it can be helpful to visualize her other forms simply to tap into that activity in our minds. Symbols are the language of the mind. Especially profound in terms of “tapping” the Enlightened activities is the forms, meditations, and mantras of the 21 Taras.

We’ve covered the more complicated Surya Gupta system of 21 Taras in previous written features [Part 1 here>>] and in a series of 21 videos on our Youtube channel. In this feature, we focus on the beautifully simple, yet profound, 21 Taras according to Atisha’s lineage.

21 Taras according to the great Atisha

In Atisha’s beautiful system of visualization, the main changes in appearance among the 21 Taras is the colors and the color of the vases she holds in her hand. Broadly speaking:
• White represents pacifying activities
• Yellow represents accumulating and auspicious activities
• Red represents power or magnetizing activities
• Black represents wrathful of subduing activities
• Green represents all activities (as in Green Tara)
Some of the Taras are also “shades” of color, such as orange or gold, or “red black” which is more of a nuanced power.

For each of the 21, we list her:
• Name in English
• Praise: verse as spoken by Shakyamuni Buddha (from the source Tantra)

• Praise in Sanskrit for traditional chanting
• Color of Tara
• Vase color
• Nectar
• Specialty
• Activity
• Visualization
• Sanskrit Mantra

To Practice the 21 Taras

As advised by various teachers, including Lama Zopa Rinpoche, the simplest way to practice the 21 Taras is to chant or say the 21 verses of praise in either Sanskrit, Tibetan or English.

Ideally, start with your daily Green Tara or White Tara practice as is your custom. Then, chant the 21 Tara praises.

More elaborately, you can visualize each Tara as you chant, then focus on the mantra for 3, 7 or 21 repetitions after the praise verse.

Chant-along video from Buddha Weekly with the prasies chanted by Hrishikesh Sonar:

Chanting in Sanskrit

If possible, practice chanting the praise in Sanskrit (provided below) for three reasons:
• It is a form of mantra chanting and is the spoken word of Buddha — very profound and powerful.
• Each line is the same number of beats for very effective chanting.
• Sanskrit is the mother language and its fifty syllables are considered sacred.

NOTE: Sanskrit is here transliterated in the Western alphabet for easier practice since many practitioners do not read Tibetan or Sanskrit text. For example, instead of using special characters, we have used the English-style “sh” and “ch” to make pronunciation easier — instead of the special character s and c.
Pronunciation: If you don’t know the pronunciation of Sanskrit (and Tibetan) there are no silent vowels. An “h” following a consonant is normally aspirated, like “B-ha” rather than a silent h. “Thay” is never like “they” in English but rather “Tuh-Hey” For instance “Tare” is not pronounced “Tear” but rather “Tahreh.” Most vowels on short “e” is “eh” not “ee.” “A” is “ah” not “eh.” “I” is not “eye” but “ee”. Think “soft or short” — not long for vowels.

Special activities such as healing

If you are focused on a specific activity, such as “healing” look up the specialty and “activity in the list below, then plan a session around that single Tara with extensive focus an visualization of that Tara, then at least 108 repetitions of the mantra.

For Atisha 21 Taras mantras, although empowerment or “lung” transmission is preferred and more effective, anyone can practice her mantras, regardless of initiations or empowerments. Without empowerment, the deity (Tara) is always visualized in front of you.

Best practice always includes:
• Taking Refuge in the Three Jewels: Buddha, Dharma and Sangha
• Bodhichitta statement: “May all beings be happy” — and the four immeasurables. For a feature on the Four Immeasurables, see>>
• Offerings of some kind, at least “mental” offerings
• An aspiration
• Dedication: “I dedicate the merit of this practice for the benefit of all sentient beings.”

Video: Four immeasurables together with Taking Refuge chanted by the amazing Yoko Dharma:

NOTE: At the end of this commentary, we have reproduced all the verses of the 21 Praises as one chant-able script in English, Sanskrit and Tibetan (phonetic Tibetan, we use Western-style letters.)

1. Swift Lady of Glory

Homage! Tara, swift, heroic!
Eyes like lightning instantaneous!
Sprung from op’ning stamens of the
Lord of three world’s tear-born lotus!

Sanskrit:
Namas Tare Ture vire
kshanair dyuti nibhekshane
trailokya nat ha vaktrabja
vikasat kesharobhave

Color: Red
Vase: Red
Nectar: Controlling nectar
Specialty: Swift mantra activities; influences sentient beings positively
Activity: Magnetizing

Visualization: On the first petal is Tara the Swift Lady of Glory (Nyurma Palmo),  red in color. She is the quick one, holding in her right palm a red flask for controlling. She grants the ability to influence sentient beings so that they will listen to you and you can lead them to the Dharma.

Mantra

OM TARE TUTTARE TURE VASHAM KURU SVAHA

2. Lady of Supreme Peace

Homage! She whose face combines a
Hundred autumn moons at fullest!
Blazing with light rays resplendent
As a thousand-star collection!

Sanskrit:
Namah shata sharac chandra
sampurna patalanane
Tara sahasra nikara
prahasat kira noj jvale

Color: White
Vase: White
Nectar: Pacifies disease
Specialty: Healing diseases
Activity: Pacifying
Associations with other practices: She is also known as Sarasvati.

Visualization: On the second petal is Tara, Lady of Supreme Peace (Shiwa Chenmo), white in color, holding a white flask containing nectar for pacifying disease.

Mantra

OM TARE TUTTARE TURE SHANTIM KURU SVAHA

3. Lady of Golden Yellow Color

Homage! Golden-blue one, lotus
Water born, in hand adorned!
Giving, effort, calm, austerities,
Patience, meditation her sphere!

Sanskrit
Namah kanaka nilabja
pani padma vibhu shite
dana virya tapah shanti
titik sha dhyana gochare

Color: Golden Yellow
Vase: Yellow
Nectar: Increases lifeforce and long life
Specialty: Long life
Activity: Accumulating

Visualization: On the third petal is Golden-Colored Tara, Giver of Supreme Virtue (Serdok Chen), yellow-gold in color, holding in her hand a yellow flask containing nectar for increasing life and fortune. Her mantra is:

Mantra

OM TARE TUTTARE TURE PUSHTIM KURU SVAHA

4. Lady of Complete Victory, Embodying All Positive Qualities

Homage! Crown of tathagatas,
Actions triumph without limit!
Relied on by conquerors’ children,
Having reached ev’ry perfection!

Sanskrit
Namas tat hagatosh nisha
vijayananta charini
ashesha paramita prapta
jina putra nishevite

Color: Yellow
Vase: Yellow
Nectar: Increasing lifeforce
Specialty: Increasing lifespan, long life
Activity: Accumulating
Associations with other practices: She is also known as Ushnishavijaya (although in other stand-alone practices her color/attributes vary).

Visualization: On the fourth petal is Tara Completely Victorious, Embodying All Positive Qualities (Tsuktor Nampar Gyalma), yellow in color, holding a yellow flask containing nectar for increasing the lifespan.

Mantra

OM TARE TUTTARE TURE AYUR-JYANA PUSHTIM KURU SVAHA

5. She Who Proclaims the Sound of Hum

Homage! Filling with TUTTARE,
HUM, desire, direction, and space!
Trampling with her feet the seven worlds,
Able to draw forth all beings!

Sanskrit:
Namas Tuttara Hum kara
puritasha dig antare
sapta loka kramakranti
asheshak arshanak shame

Color: Red-yellow
Vase: Red
Nectar: Enchanting
Activity: Enchanting and magnetizing
Specialty: Attracting others to you, although should be with positive motivation.
Associations with other practices: She is also known as Kurukulla (Kurukulle) or Red Tara

Visualization: On the fifth petal is Tara Proclaiming the Sound of HUM (Hung Dradrokma), red-yellow in color, holding a red flask containing nectar with the function of enchanting other sentient beings, causing them to be attracted to you.

(Note: Before you think of (incorrectly) Tara as a “love goddess,” remember she is an Enlightened Being and her magnetizing activity can only be focused on positive karma activities — not selfish love. Attracting someone to you to receive Dharma is her highest purpose. Mundane love is not generally positive karmic activity.)

Mantra

OM TARE TUTTARE TURE SHTRI AKARSHAYA HRIH SVAHA

Lama Zopa indicates: “If there is somebody you need to influence, such as somebody who is extremely deluded and tries to harm you and others and to harm the Dharma, in order to help that person transform their mind into the Dharma, then you can recite this mantra and insert that person’s name between the tuttare shtri and the akarshaya, so the mantra transforms slightly into…” (with the same proviso as above — only for positive karmic intentions):

OM TARE TUTTARE TURE SHTRI [the name of the person] AKARSHAYA HRIH SVAHA.

6. She Who Is Completely Victorious Over the Three Worlds

Homage! Worshipped by the all-lords,
Shakra, Agni, Brahma, Marut!
Honored by the hosts of spirits,
Corpse-raisers, gandharvas, yakshas!

Sanskrit:
Namah shakranala Brahma
marud vishvesh varachite
bhuta vetala gand harva
gana yaksha puras krte

Color: Red-black
Vase: Blue
Nectar: Nectar intoxicates the spirits
Activity: Enchanting and magnetizing
Specialty: Attracting

Visualization: On the sixth petal is Tara Completely Victorious Over the Three Worlds (Jikten Sumle Nampar Gyalma), red-black in color, who is victorious over the three realms. She holds a blue flask containing nectar that intoxicates the spirits.

Mantra

OM TARE TUTTARE TURE SHATRUN UCCHATAYA SVAHA

Lama Zopa indicates: “By intoxicating the spirits, they become unable to function and so unable to cause harm to others. I guess it’s a bit like taking a business client to dinner and getting them drunk, making it a lot easier to get them to agree to any deal you have to make.”

7. She Who Conquers Others

Homage! With her TRAD and PHAT sounds
Destroying foes’ magic diagrams!
Her feet pressing, left out, right in,
Blazing in a raging fire-blaze!

Sanskrit:
Namas trad iti phat kara
para yantra pramardani
praty alid ha pada nyase
shik hi jvalakulek shane

Color: Black
Vase: Black
Nectar: Nectar that averts black magic sent against you
Activity: Wrathful
Specialty: Overcoming black magic

Visualization: On the seventh petal is Tara Who Conquers Others (Shen Jom-Ma), black in color, destroying those possessing black magic. She has a slightly wrathful appearance—her forehead
is wrinkled—and she holds a black flask containing nectar that averts mantras and black magic sent against you.

Mantra

OM TARE TUTTARE TURE SARVA VIDYA APARA VARANAYA SVAHA

8. She Who Conquers Maras and Enemies

Homage! TURE, very dreadful!
Destroyer of Mara’s champion(s)!
She with frowning lotus visage
Who is slayer of all enemies!

Sanskrit:
Namas Ture maha ghore
mara vira vinashani
bhrku ti krta vaktrabja
sarva shatrum nishudani

Color: Red-black
Vase: Red
Nectar: Overcomes maras and enemies
Activity: Wrathful
Specialty: Defeats enemies, demons, evil spirits

Visualization: On the eighth petal is Tara Who Conquers Maras and Enemies (Dru Dra Jom-Ma), red-black in color. Her right hand holds a red flask containing nectar whose function is to defeat maras and enemies.

Mantra

OM TARE TUTTARE TURE SARVA MARA SHATRUN MARAYA PHAT SVAHA

9. She Who Protects from All Fears

Homage! At the heart her fingers,
Adorn her with Three Jewel mudra!
Light-ray masses all excited!
All directions’ wheels adorn her!

Sanskrit:
Namas tri ratna mudranka
hrdyanguli vibhushite
bhu shitashesha dik chakra
nikara sva Karakule

Color: White
Vase: White
Nectar: Protective nectar
Activity: Pacifying and protecting
Specialty: Protection from any fear or danger.

Visualization: On the ninth petal is Tara Who Protects from All Fears (Jikpa Kunkyob Ma), white in color, her gesture signifying the Three Rare Sublime Ones. She holds a white flask containing nectar whose function is to protect all sentient beings from fear and dangers.

Mantra:

OM TARE TUTTARE TURE MAM UPAKRAMA RAKSHA RAKSHA SVAHA

If there are dangers such as earthquakes, floods, typhoons, or the like, you can take strong refuge and recite this mantra, or visualize Tara in front of you.

10. She Who Brings Maras and the World Under Her Power

Homage! She so joyous, radiant,
Crown emitting garlands of light!
Mirthful, laughing with TUTTARE,
Subjugating maras, devas!

Sanskrit:
Namah pramudita topa
muku ta kshipta malini
hasat prahasat Tuttare
mara loka vashamkari

Color: Red
Vase: Red
Nectar: Overcomes the Maras and demons who control the world
Activity: Enchanting
Specialty: Overcomes Maras.

Visualization: On the tenth petal is Tara Who Brings Maras and the World Under Her Power (Dudang Jikten Wangdu Dema), red in color, holding a red flask containing nectar whose function is to destroy Mara and to control the world.

Mantra:

OM TARE TUTTARE TURE SARVA MARA PRAMARDHANI SVAHA

11. She Who Eradicates Poverty

Homage! She able to summon
All earth-guardians’ assembly!
Shaking, frowning, with her HUM sign
Saving from every misfortune!

Sanskrit:
Namah samanta bhu pala
patalakarshana kshame
chalat bhrku ti hum kara
sarvapada vimoch ani

Color: Yellow-red — sparkling gold
Vase: Yellow
Nectar: Overcomes all poverty
Activity: Attracting and affluence.
Specialty: Accumulating wealth and overcoming poverty.

Visualization: On the eleventh petal is Tara Who Eradicates Poverty (Ponpa Selma), red-yellow in color, like refined gold. She holds a yellow flask containing nectar whose function is to eliminate poverty.

Mantra:

OM TARE TUTTARE TURE VASUDHARINI SVAHA

Lama Zopa commentary: “This is the Tara you use when you make a Tara wealth vase for prosperity. When you put a statue or drawing of this Tara in a wealth vase, to eliminate either your poverty or that of others, you take strong refuge and recite this mantra in front of the vase. “

12. She Who Grants All That Is Auspicious

Homage! Crown adorned with crescent
Moon, all ornaments most shining!
Amitabha in her hair-knot
Sending out much light eternal!

Sanskrit:
Namah shikhanda kandendu
muku tabha ranojjvale
Amitabha jata bhara
bhasvare kirana dhruve

Color: Gold
Vase: White
Nectar: Performs auspicious activities.
Activity: Peaceful
Specialty: Pacifying for auspiciousness. Calming negative obstacles hindering auspiciousness.

Visualization: On the twelfth petal is Tara Who Grants All that Is Auspicious (Trashi Tamche Jinma), golden in color, performing auspicious activities.  She holds a white flask containing nectar that performs auspicious actions.

Mantra:

OM TARE TUTTARE TURE MANGALAM SVAHA

13. She Who Blazes Like Fire

Homage! She ’mid wreath ablaze like
Eon-ending fire abiding!
Right stretched, left bent, joy surrounds you
Troops of enemies destroying!

Sanskrit:
Namah kalpanta hutabhug
jvala malan Tara sthite
alidha muditabandha
ripu chakra vinashani

Color: Red like a blazing fire
Vase: Red
Nectar: Destroys enemies and protects from obstacles.
Activity: Intense magnetizing and enchanting
Specialty: Removing obstacles (especially to Dharma practice) or to life circumstances that influence Dharma practice.

Visualization: On the thirteenth petal is Tara Who Blazes Like Fire (Metar Barma), red in color and blazing like fire. She holds a red flask containing nectar that destroys enemies and protects from obstacles.

Mantra:

OM TARE TUTTARE TURE BHAYA BHASMIM KURU SVAHA

14. She Who Is Frowning Wrathfully

Homage! She who strikes the ground with
Her palm, and with her foot beats it!
Scowling, with the letter HUM the
Seven levels she does conquer!

Sanskrit:
Namah kara talaghata
charana hata bhu tale
bhrkuti krta Hum kara
sapta patala bhedini

Color: Black and wrathful
Vase: Dark blue
Nectar: Controls and subdues interferences
Activity: Wrathful power
Specialty: Controller and subduer.

Visualization: On the fourteenth petal is Tara Who Is Frowning Wrathfully (Tronyer Chen), having a slightly wrathful appearance, black in color. She holds a dark blue flask containing nectar that controls and subdues interferences.

Mantra:

OM TARE TUTTARE TURE VAJRA MAHA PADA BHASMIM KURU SVAHA

15. She of Supreme Peacefulness

Homage! Happy, virtuous, peaceful!
She whose field is peace, nirvana! S
he endowed with OM and SVAHA,
Destroyer of the great evil!

Sanskrit:
Namah shive shubhe shante
shanta nirvana gochare
svaha pranava samyukte
maha papaka na shani

Color: White
Vase: White
Nectar: Pacifying and purifying negative karmas
Activity: Pacifying
Specialty: Purification of negative karmas that cause sickness, spirit harm and obstacles.

Visualization: On the fifteenth petal is Tara the Supremely Peaceful One (Shiwa Chenmo), white in color. She holds a white flask containing nectar whose function is pacifying and purifying negative karma.

Mantra:

OM TARE TUTTARE TURE SARVA PAPAM PRASHAMANAYA SVAHA

Lama Zopa comments: “Reciting her mantra pacifies sickness, spirit harm, obscurations, and negative karma.”

16. Tara Who Arises from the HUM of Intrinsic Awareness

Homage! She with joy surrounded
Tearing foes’ bodies asunder,
Frees with HUM and knowledge mantra,
Arrangement of the ten letters!

Sanskrit:
Namah pramudi tabandha
ripu gatra vabhedini
dashakshara pada nyashe
vidya Hum kara dipite

Color: Red
Vase: Red-yellow
Nectar: Increases wisdom
Activity: Magnetizing
Specialty: Accumulating wisdom

Visualization: On the sixteenth petal is Tara Who Arises from the HUM of Intrinsic Awareness (Rikpa Hungle Drölma), red in color. She holds a red-yellow flask containing nectar whose function is to increase wisdom.

Mantra:

OM TARE TUTTARE TURE SARVA DHARMAH PRATI-PARISHODHAYA SVAHA

17. She Who Causes the Three Realms to Tremble

Homage! TURE! With seed letter
Of the shape of syllable HUM!
By foot stamping shakes the three worlds,
Meru, Mandara, and Vindhya!

Sanskrit:
Namas Ture pada ghata
Hum karakara bijite
meru mandara kailasa
bhuvana traya chalini

Color: Red-yellow
Vase: Yellow
Nectar: Overcomes and pacifies all maras and obstacles, shaking the three worlds
Activity: Magnetizing and controlling the power of mantras
Specialty: Calms all obstacles no matter how overwhelming.

Visualization: On the seventeenth petal is Tara Who Causes the Three Realms to Tremble (Drölma Jikten Sumyowa), red-yellow in color. Pacifying maras and obstacles, shaking the triple world, she holds a yellow flask containing nectar whose function is to control the power of mantras, which means controlling those who try to harm you using mantras.

Mantra:

OM TARE TUTTARE TURE SARVA STAMBHANI TARE SVAHA

18. She Who Neutralizes Poison

Homage! Holding in her hand the
Hare-marked moon of deva-lake form!
With twice spoken TARA and PHAT,
Totally dispelling poison!

Sanskrit:
Namah sura sarakara
harinika karast hite
Tara dvir ukta Phat kara
ashesha visha nashani

Color: White
Vase: White
Nectar: Pacifies every poison, sickness and illness
Activity: Neutralizing and healing or pacifying
Specialty: Eliminates poisons and sickness.

Visualization: On the eighteenth petal is Tara Who Neutralizes Poison (Dukselma), white in color. She holds a white flask containing nectar whose function is to eliminate all sicknesses and poison.

Mantra:

OM TARE TUTTARE TURE NAGA VISHA SHANTIM KURU SVAHA

Lama Zopa: “If somebody poisons you or you have taken some poison by mistake, this is the mantra you can chant to eliminate it.”

19. She Who Alleviates All Suffering

Homage! She whom gods and their kings,
And the kinnaras do honor!
Armored in all joyful splendor,
She dispels bad dreams and conflicts!

Sanskrit:
Namah sura ganadh yaksha
sura kimnara sevite
abandha mudita bhoga
kali duhs vapna nashani

Color: White
Vase: White
Nectar: Eliminates disputes, nightmares and suffering
Activity: Pacifying
Specialty: Overcomes disputes and suffering peacefully.

Visualization: On the nineteenth petal is Tara Who Alleviates All Suffering (Duk-Ngal Tamche Selwé Drölma), white in color. She holds a white flask containing nectar that eliminates disputes, bad dreams, and other sufferings.

Mantra:

OM TARE TUTTARE TURE MOCANA SVAHA

20. She Who Removes Pestilence

Homage! She whose two eyes bright with
Radiance of sun and full moon!
With twice HARA and TUTTARA
She dispels severe contagion!

Sanskrit:
Namah chandrarka sampurna
nayana dyuti bhas vare
hara dvir ukta Tuttare
vishama jvara nashani

Color: Red
Vase: Red
Nectar: Eliminates all epidemics and contagious disease
Activity: Magnetizing and drawing good health, immune response and healing
Specialty: 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.”

21. She Who Completely Perfects All Enlightened Activities

Homage! Full of liberating
Pow’r by the set of three natures!
Destroys hosts of spirits, yakshas,
And raised corpses! Supreme! TURE!

Sanskrit:
Namas tri tattva vinyasa
shiva shakti saman vite
graha vetala yakshaugha
nashani pravare Ture

Color: White but radiating multi-colored light
Vase: Green
Nectar: Nectar of magical attainments
Activity: Pacifying
Specialty: All enlightened activities
Associations with other practices: She is also associated with/equated with Marichi (Marici)

Visualization: On the twenty-first petal is Tara Who Completely Perfects All Enlightened Activities (Trinle Tamche Yongsu Dzokpar Jepé Drölma), white in color and radiating varicolored lights. She holds a green flask containing nectar that accomplishes various magical attainments.

Mantra:

OM TARE TUTTARE TURE SARVA SIDDHI SADHANAM SVAHA

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Below: Surya Gupta lineage visualizations are entirely different. See the Heroic Red Tara image below and link to our series on this lineage.

Surya Gupta and Nyingma lineages

Although we’ve covered these lineages in separate features [Feature found here>>] for convenience here is the list of names of these two other lineages:

Suryagupta Tradition

1 Tara, Swift and Courageous or Tara, Heroic (Skt. Tārā Tura-vīrā or Tārā Pravīrā; Wyl. sgrol ma myur ma dpa’ mo or sgrol ma rab tu dpa’ mo)
2 Tara, White as the Autumn Moon or Tara, Brilliant Like the Moon (Skt. Tārā Śuklakānti or Tārā Candra-kānti; Wyl. sgrol ma ‘od dkar can or sgrol ma zla mdangs)
3 Tara, Golden Coloured (Skt. Tārā Kanaka-varṇī; Wyl. sgrol ma gser mdog can)
4 Tara, Crown Jewel of the Tathāgatas or Tārā, Victorious Crown Jewel (Skt. Tārā Tathāgatoṣṇīṣā or Tārā Uṣṇīṣa-vijayā; Wyl. sgrol ma de bzhin gshegs pa gtsug tor can or sgrol ma gtsug tor rnam rgyal ma)
5 Tara, Resounding with Hung (Skt. Tārā Hūṃ-kāra-nādinī or Tārā Hūṃ-svara-nādinī; Wyl. sgrol ma hUM sgra sgrogs ma)
6 Tara, Victor Over the Three Worlds (Skt. Tārā Trailokavijayā; Wyl. sgrol ma ‘jig rten gsum rgyal ma or sgrol ma khams gsum rnam rgyal ma)
7 Tara the Destructor or Tara, who crushes adversaries (Skt. Tārā Pramardinī or Tārā Apavādi-pramardanī; Wyl. sgrol ma rab ‘joms ma or sgrol ma rgol ba ‘joms ma)
8 Tara who destroys mara or Tara who destroys mara and bestows excellence (Skt. Tārā Māra-mardaneśvarī or Tārā Māra-sūdanī-vaśitottama-dā; Wyl. sgrol ma bdud ‘joms dbang phyug ma or sgrol ma bdud ‘joms dbang mchog ster ma)
9 Tara of the Khadira Forest or Tara who grants all wishes (Skt. Tārā Khadira-vaṇī or Tārā Vara-dā; Wyl. sgrol ma seng ldeng nags ma or sgrol ma ‘dod ster ma)
10 Tara who dispells sorrow (Skt. Tārā Śoka-vinodanī; Wyl. sgrol ma mya ngan sel byed ma)
11 Tara who magnetises all beings, or Tara who magnetises all beings and dispels their misfortune (Skt. Tārā Jagad-vaśī or Tārā Jagad-vaśī-riṣṭa-nirvahaṇī; Wyl. sgrol ma ‘jig rten dbang sdud ma or sgrol ma ‘gro ba kun ‘gugs phongs pa sel ma)
12 Tara who is the light of auspiciousness or Tara who bestows prosperity (Skt. Tārā Maṅgalālokā or Tārā Kalyāna-dā; Wyl. sgrol ma bkra shis snang ma or sgrol ma bkra shis ster ma)
13 Tara who ripens all (Skt. Tārā Pari-pācakā; Wyl. sgrol ma yongs su smin byed ma)
14 Tara, Furrowing Brow, or Tara who enthrals all (Skt. Tārā Bhṛkuṭī or Tārā Vaśīkārī; Wyl. sgrol ma khro gnyer can ma or sgrol ma ‘gugs ma)
15 Tara who is great peace (Skt. Tārā Mahā-śānti; Wyl. sgrol ma zhi ba chen mo)
16 Tara who destroys attachment (Skt. Tārā Rāga-niṣūdanī; Wyl. sgrol ma chags ‘joms ma)
17 Tara who accomplishes bliss (Skt. Tārā Sukha-sādhanī; Wyl. sgrol ma bde ba sgrub ma)
18 Tara, white and victorious (Skt. Tārā Vijayā or Tārā Sita-vijayā; Wyl. sgrol ma rnam par rgyal ma)
19 Tara who burns suffering (Skt. Tārā Duḥkha-dahanī; Wyl. sgrol ma sdug bsngal sel byed ma or sgrol ma sdug bsngal bsregs ma)
20 Tara who is the source of attainments (Skt. Tārā Siddhi-saṃbhavā; Wyl. sgrol ma dngos grub ‘byung gnas ma)
21 Tara who perfects all (Skt. Tārā Pari-pūraṇī; Wyl. sgrol ma yongs su rdzogs byed ma)

Here is Heroic Red Tara in the Nyingma Terma tradition. Here, the visualization is different, with various implements (in this case a conch shell) on the blue lotus held in Tara’s hand. See our feature on this lineage>>

Nyingma terma tradition of Jigme Lingpa

For our feature on the Nyingma terma tradition of 21 Taras, see>>

1 Tara who is swift and courageous (sgrol ma myur ma dpa’ mo; Drolma Nyurma Pamo; Skt. Tārā Turavīrā) for development of bodhichitta
2 Tara who is melodious (sgrol ma dbyangs can ma; Drolma Yangchenma; Skt. Tārā Sarasvatī) for knowledge and wisdom (i.e. Sarasvati)
3 Tara who grants supreme merit (sgrol ma bsod nams mchog gter; Drolma Sonam Chokter; Skt. Tārā Puṇyottama-dā) for the force of merit
4 Tara who is completely victorious (sgrol ma gtsug gtor rnam rgyal; Drolma Tsuktor Namgyal; Skt. Tārā Uṣṇīṣa-vijayā) for long life (i.e. Ushnishavijaya)
5 Tara Kurukulla (sgrol ma rig byed ma; Drolma Rikchema; Skt. Kurukullā) for magnetising people and wealth
6 Tara who causes terror (sgrol ma ‘jigs byed chen mo; Drolma Jikché Chenmo; Skt. Tārā Mahābairavā) for destroying the power of harmful influences (i.e. Vajravidarana)
7 Tara who is invincible (sgrol ma gzhan gyis mi thub ma; Drolma Shyenkyi Mitupma; Skt. Tārā Aparadhṛṣyā) for protection from hailstorms and lightning
8 Tara, triumphant over others (sgrol ma gzhan mi rgyal ba; Drolma Shyen Migyalwa; Skt. Tārā Aparajitā) for repelling blame
9 Tara of the Khadira Forest (sgrol ma seng ldeng nags; Drolma Sengdeng Nakkyi; Skt. Tārā Khadira-vaṇī) for protection from the eight great fears. (She is the main Tara, green in colour)
10 Tara who conquers the three worlds (sgrol ma ‘jig rten gsum rgyal; Drolma Jikten Sumgyal; Skt. Tārā Trailokavijayā) to have power over the world
11 Tara who bestows wealth (nor ster ma; Drolma Nor Terma; Skt. Tārā Vasudā) for dispelling poverty and granting good fortune
12 Tara who brings auspiciousness (bkra shis don byed; Drolma Tashi Dönché; Skt. Tārā Maṅgalārthā) for the auspiciousness of children, fame, rain and so on
13 Tara who destroys the power of enemies (sgrol ma dgra dpung ‘joms ma; Drolma Drapung Jomma; Skt. Tārā Ripu-cakra-vināśinī) for victory in war
14 Tara Furrowing Brow (sgrol ma khro gnyer can mdzad; Drolma Tronyer Chendze; Skt. Tārā Bhṛkuṭī) for protection from spirits
15 Tara who is perfect peace (sgrol ma rab tu zhi ma; Drolma Rabtu Shyiwa; Skt. Tārā Praśāntī) for purifying harmful actions
16 Tara who is ablaze with light (sgrol ma ‘bar ba’i ‘od can; Drolma Barwé Öchen; Skt. Tārā Kiraṇojjvalā) for dispelling spells and negative effects
17 Tara of limitless subjugation (sgrol ma dpag med gnon ma; Drolma Pakmé Nönam; Skt. Tārā Aprameyākramaṇī) for protection from robbers, thieves, animals and hunters
18 Tara, majestic as the Great Peahen (sgrol ma rma bya chen mo; Drolma Mabja Chenmo; Skt. Tārā Mahāmāyūrī) to protect from and neutralize poison
19 Tara who is unconquerable and victorious (sgrol ma mi pham rgyal mo; Drolma Mipam Gyalmo; Skt. Tārā Ajitarājñī) for protection from quarrels and bad dreams (i.e. Sitatapatra)
20 Tara, Dweller in the mountains (sgrol ma ri khrod ma; Drolma Ritröma; Skt. Tārā Śabarī) for protection from epidemics
21 Tara, ‘Rays of Light’ (sgrol ma od zer can ma; Drolma Özer Chenma; Skt. Tārā Mārīcī) for restoring the spirits and energies of sick people (i.e. Marichi)

• See our three-part series on the Surya Gupta 21 Taras, complete with mantras here>>

21 Praises to Tara in English

Venerable Zasep Rinpoche’s careful English translation (without equal beats) is reproduced below from his beautiful book Tara in the Palm of Your Hand (on Amazon here>>):
Tara 1
Homage to you, the Swift One, the Heroine,
Whose eyes are like an instant flash of lightning,
Who arose from the open corolla
Of the lotus face of the Lord of the Three Worlds.
Tara 2
Homage to you whose face is like one hundred autumn moons
Completely full, and gathered into one,
Radiating a great and distinguished light,
Superior to the gathering of a thousand stars.
Tara 3
Homage to you who are golden blue,
Whose hands are beautifully decorated with a water-born lotus;
Who embody the Six Perfections of giving, moral discipline,
Patience, perseverance, concentration, and wisdom.
Tara 4
Homage to you, who crown the Buddhas’ ushnishas,
Whose victorious actions are without limit,
Who have attained all transcendental wisdoms without exception,
And on whom the Bodhisattvas themselves rely.
Tara 5
Homage to you, who, uttering TUTTARE and HUM,
Fill the worlds of desire, direction and space,
Who with your feet press down the seven worlds,
And who by your power draw all beings without exception.
Tara 6
Homage to you to whom Indra, Agni,
Brahma, Vayu, Ishvara and the other gods offer prayers,
And who are praised by spirits, zombies,
Smell-eaters and Yakshas.
Tara 7
Homage to you who with the mantras TRA and PHAT
Completely destroy all the magic wheels,
Crushing them with your right leg bent and your left stretched out,
Burning them completely in a blazing whirl of fire.
Tara 8
Homage to you, TURE, the Great Fierce One,
Who totally destroy the leaders of the maras,
Whose lotus face forms wrathful wrinkles,
And who annihilate all enemies without exception.
Tara 9
Homage to you whose fingers, held at your chest,
Are in the mudra of the Three Jewels;
The gathered light from your hands,
Decorated with wheels, extends in all directions.
Tara 10
Homage to you who are so joyful,
With a garland of light around your crown,
And whose great laughter of TUTTARA
Overpowers all the worlds and maras.
Tara 11
Homage to you, endowed with the power
To draw the assembly of worldly guardians,
The One who with the HUM of wrathful wrinkles
Rescues completely from all poverty.
Tara 12
Homage to you who are crowned with a crescent moon,
And whose ornaments shine brightly,
With Amitabha Buddha seated in front of your ushnisha
Eternally sending forth beams of light.
Tara 13
Homage to you who dwell within a garland of flames
Like the fire at the end of the aeon;
With your right leg outstretched and your left bent with joy,
You destroy all enemies.
Tara 14
Homage to you who strike the ground with the palm of your hand
And trample it with your foot;
With a wrathful, wrinkled face and the sound of HUM,
You subdue all seven levels of the world.
Tara 15
Homage to you, the happy, virtuous, peaceful one,
Who act from the eternal bliss of Nirvana,
And who with the pure sounds of SOHA and OM
Eliminate even the strongest unwholesome Karmas.
Tara 16
Homage to you who turn the sharp Wheel of Dharma
For those who love the teachings,
And who crush all inner and outer enemies,
With the ten-syllable mantra and the seed syllable HUM.
Tara 17
Homage to you who stamp your feet while reciting the sound of TURE,
Whose essence syllable is HUM;
You cause Mount Meru, Mandhara and Vindhya
And all three worlds to tremble and shake.
Tara 18
Homage to you who hold in your hand
A beautiful moon resembling a celestial lake;
Saying TARA twice, and the letter PHAT
You dispel poisons completely and forever.
Tara 19
Homage to you on whom the lords of the hosts of devas rely,
And also the lords of the Gandharvas;
By the splendor of your joyful armour,
You eliminate arguments and nightmares as well.
Tara 20
Homage to you whose two eyes
Are so beautiful and bright, like the sun or moon;
Saying HARA twice, and TUTTARE again
You quell and eliminate the most fearful epidemics.
Tara 21
Homage to you who by embodying the three Ultimates
Are perfect with the strength of peace,
Able to eliminate maras, Dons, zombies, and Yakshas;
TURE is the most exalted syllable of the Supreme.

21 Praises to Tara in Sanskrit (Western characters)

Om namah spukasam namah Taraye mi Tara
1
Namas Tare Ture vire
kshanair dyuti nibhekshane
trailokya nat ha vaktrabja
vikasat kesharobhave
2
Namah shata sharac chandra
sampurna patalanane
Tara sahasra nikara
prahasat kira noj jvale
3
Namah kanaka nilabja
pani padma vibhu shite
dana virya tapah shanti
titik sha dhyana gochare
4
Namas tat hagatosh nisha
vijayananta charini
ashesha paramita prapta
jina putra nishevite
5
Namas Tuttara Hum kara
puritasha dig antare
sapta loka kramakranti
asheshak arshanak shame
6
Namah shakranala Brahma
marud vishvesh varachite
bhuta vetala gand harva
gana yaksha puras krte
7
Namas trad iti phat kara
para yantra pramardani
praty alid ha pada nyase
shik hi jvalakulek shane
8
Namas Ture maha ghore
mara vira vinashani
bhrku ti krta vaktrabja
sarva shatrum nishudani
9
Namas tri ratna mudranka
hrdyanguli vibhushite
bhu shitashesha dik chakra
nikara sva Karakule
10
Namah pramudita topa
muku ta kshipta malini
hasat prahasat Tuttare
mara loka vashamkari
11
Namah samanta bhu pala
patalakarshana kshame
chalat bhrku ti hum kara
sarvapada vimoch ani
12
Namah shikhanda kandendu
muku tabha ranojjvale
Amitabha jata bhara
bhasvare kirana dhruve
13
Namah kalpanta hutabhug
jvala malan Tara sthite
alidha muditabandha
ripu chakra vinashani
14
Namah kara talaghata
charana hata bhu tale
bhrkuti krta Hum kara
sapta patala bhedini
15
Namah shive shubhe shante
shanta nirvana gochare
svaha pranava samyukte
maha papaka na shani
16
Namah pramudi tabandha
ripu gatra vabhedini
dashakshara pada nyashe
vidya Hum kara dipite
17
Namas Ture pada ghata
Hum karakara bijite
meru mandara kailasa
bhuvana traya chalini
18
Namah sura sarakara
harinika karast hite
Tara dvir ukta Phat kara
ashesha visha nashani
19
Namah sura ganadh yaksha
sura kimnara sevite
abandha mudita bhoga
kali duhs vapna nashani
20
Namah chandrarka sampurna
nayana dyuti bhas vare
hara dvir ukta Tuttare
vishama jvara nashani
21
Namas tri tattva vinyasa
shiva shakti saman vite
graha vetala yakshaugha
nashani pravare Ture

21 Praises to Tara in Tibetan

Chhag tshäl dröl ma nyur ma pa mo
Chän ni kä chig log dang dra ma
Jig ten sum gön chhu kye zhäl gyi
Ge sar je wa lä ni jung ma

Chhag tshäl tön käi da wa kün tu
Gang wa gya ni tseg päi zhäl ma
Kar ma tong thrag tshog pa nam kyi
Rab tu chhe wäi ö rab bar ma

Chhag tshäl ser ngo chhu nä kye kyi
Pä mä chhag ni nam par gyän ma
Jin pa tsön drü ka thub zhi wa
Zö pa sam tän chö yül nyi ma

Chhag tshäl de zhin sheg päi tsug tor
Tha yä nam par gyäl war chö ma
Ma lü pha röl chhin pa thob päi
Gyäl wäi sä kyi shin tu ten ma

Chhag tshäl TUTTARA HUM yi ge
Dö dang chhog dang nam kha gang ma
Jig ten dün po zhab kyi nän te
Lü pa me par gug par nü ma

Chhag tshäl gya jin me lha tshang pa
Lung lha na tshog wang chhug chhö ma
Jung po ro lang dri za nam dang
Nö jin tshog kyi dün nä tö ma

Chhag tshäl TRAD che ja dang PHAT kyi
Pha röl thrül khor rab tu jom ma
Yä kum yön kyang zhab kyi nän te
Me bar thrug pa shin tu bar ma

Chhag tshäl TURE jig pa chhen po
Dü kyi pa wo nam par jom ma
Chhu kye zhäl ni thro nyer dän dzä
Dra wo tham chä ma lü sö ma

Chhag tshäl rab tu ga wa ji päi
U gyän ö kyi threng wa pel ma
Zhe pa rab zhä TUTTARA yi
Dü dang jig ten wang du dzä ma

Chhag tshäl sa zhi kyong wäi tshog nam
Tham chä gug par nü ma nyi ma
Thro nyer yo wäi yi ge HUM gi
Phong pa tham chä nam par dröl ma

Chhag tshäl da wäi dum bü u gyän
Gyän pa tham chä shin tu bar ma
Räl päi khur na ö pag me lä
Tag par shin tu ö rab dzä ma

Chhag tshäl käl päi tha mäi me tar
Bar wäi threng wäi ü na nä ma
Yä kyang yön kum kün nä kor gäi
Dra yi pung ni nam par jom ma

Chhag tshäl sa zhii ngö la chhag gi
Thil gyi nün ching zhab kyi dung ma
Thro nyer chän dzä yi ge HUM gi
Rim pa dün po nam ni gem ma

Chhag tshäl de ma ge ma zhi ma
Nya ngän dä zhi chö yül nyi ma
SVAHA OM dang yang dag dän pä
Dig pa chhen po jom pa nyi ma

Chhag tshäl kün nä kor rab ga wäi
Dra yi lü ni nam par gem ma
Yi ge chu päi ngag ni kö päi
Rig pa HUM lä dröl ma nyi ma

Chhag tshäl TURE zhab ni deb pä
HUM gi nam päi sa bön nyi ma
Ri rab Mandhara dang big je
Jig ten sum nam yo wa nyi ma

Chhag tshäl lha yi tsho yi nam päi
Ri dag tag chän chhag na nam ma
TARA nyi jö PHAT kyi yi ge
Dug nam ma lü pa ni sel ma

Chhag tshäl lha yi tshog nam gyäl po
Lha dang mi am chi yi ten ma
Kün nä go chha ga wäi ji gyi
Tsö dang mi lam ngän pa sel ma

Chhag tshäl nyi ma da wa gyä päi
Chän nyi po la ö rab säl ma
HARA nyi jö TUTTARA yi
Shin tu drag pöi rim nä sel ma

Chhag tshäl de nyi sum nam kö pä
Zhi wäi thü dang yang dag dän ma
Dön dang ro lang nö jin tshog nam
Jom pa TURE rab chhog nyi ma

Sources

1. Rinpoche, Lama Zopa. The Power of Mantra: Vital Practices for Transformation (Wisdom Culture Series) (pp. 97-98). Wisdom Publications. Kindle Edition. The mantras quoted here are from the teachings of Lama Zopa Rinpoche and are the Sanskrit versions of the mantras. In Tibetan they sound slightly different. (For example, “Svaha,” which is Sanskrit becomes “Soha” in Tibetan phonetics.) As quoted here, from Lama Zopa’s book The Power of Mantra: Vital Practices for Transformation (full details in Citations). For the mantras according to Surya Gupta, see our previous series. [Found here>>]
2. Sanskrit names and praises from: In Praise of Tara, Martin Wilson
3. Surya Gupta names: Tara in the Palm of Your Hand, Venerable Zasep Rinpoche
4. Nyingma Lineage names: Rigpawiki.
5. Bokar Rinpoche. Tara The Feminine Divine (Kindle Locations 402-405). Kindle Edition.

Guru Rinpoche’s teachings to the Lady Tsogyal are as clear and wonderful today as they were centuries ago. Reading the recorded words of the Lotus Born Padmasambhava is almost like sitting at the feet of the great Guru Buddha.

Om Ah Hum Vajra Guru Padma Siddhi Hum

Guru Rinpoche and Yeshe Tsogyal were living examples of the Guru-Student relationship; and also the relationship between Guru and Yidam. One of the most concise, and stimulating exchanges is their session regarding Yidam, Guru and how to choose and practice yidams — including a discussion on many timely issues modern Buddhists still struggle with, such as: one yidam versus many, peaceful yidam versus wrathful, and why wrathful deities trample on noble beings.

 

The Lotus Born, Padmasambhava — as teacher — and the Dakini Yeshe Tosgyal — here, as student — share timeless wisdoms that remain clear and “modern”, absent of the arcane. One reason Vajrayana is known as the “lightening path” (a literal translation of Vajra Yana) is this special teaching guru-student relationship that is participatory and practice-oriented.

By engaging in daily, concise, clear, meaningful — and guided — practice, our progress towards Enlightenment should be exponentially faster — when compared to a student who self-learns through quiet meditation alone.

The sessions between Master Padma, the Lotus-Born, and Yeshe Tosgyal, here excerpted from Dakini Teachings [1], show this intimate and fruitful relationship at its best.

Nowhere is this more obvious than in a famous session between the teacher and his consort, speaking about the role of “guru” and “yidam.” All the questions, below, were asked by Lady Tsogyal:

Which is more important, the master or the yidam deity?

The master replied: Do not regard the master and the yidam as different, because it is the master who introduces the yidam deity to you. By always  generating the master at the crown of your head you will be blessed and your obstacles will be cleared away. If you regard the master and yidam as being different in quality or importance you are holding misconceptions.

Why is it important to practice the yidam deity?

The master replied: It is essential to practice a yidam deity because through that you will attain siddhis, your obstacles will be removed, you will obtain powers, receive blessings, and give rise to realization. Since all these qualities result from practicing the yidam deity, then without the yidam deity you will just be an ordinary person. By practicing the yidam deity you attain the siddhis, so the yidam deity is essential.

When practicing a yidam deity, how should we meditate and practice in order to attain accomplishment?

The master replied: Since means and knowledge are to practice the spontaneously present body, speech, and mind through the method of yoga sadhana, they will be accomplished no matter how you carry out the sadhana aspects endowed with body, speech, and mind. They will be accomplished when the sadhana and recitation are practiced in a sufficient amount.

How should we approach the sugata yidam deity?

The master replied: Realize that you and the yidam deity are not two and that there is no yidam deity apart from yourself. You approach the yidam deity when you realize that your nature is the state of nonarising dharmakaya.

Which yidam deity is better to practice, a peaceful or a wrathful one?

The master replied: Since means and knowledge are practicing the spontaneously present body, speech, and mind through the method of yoga sadhana, all the countless sugatas, peaceful and wrathful, chief figures and retinues, manifest in accordance with those to be tamed in whichever way is necessary — as peaceful and wrathful, chief figures and retinues.

But as they are all of one taste in the state of dharmakaya, each person can practice whichever yidam he feels inclined toward.

If we practice one yidam deity, will that be the same as practicing all the sugatas?

The master replied: The body, speech, and mind of all deities are manifested by the three kayas in accordance with the perception of those to be tamed. In fact, no matter how they appear, if you practice one you will be practising them all. If you accomplish one you will have accomplished them all.

Is there any fault in practicing one yidam deity and then practicing another?

The master replied: Although the sugatas manifest as various kinds of families and forms, out of skillful means to tame beings, they are in actuality inseparable, the state of equality.

If you were to practice all the Buddhas with this realization of their inseparability, your merit would be most eminent. But if you were to do so while regarding the yidam deities as having different qualities which should be either accepted or rejected, you would be immeasurably obscured.

It is inappropraite to regard the yidams as good or bad, and to accept or reject them. If you do not regard them like that, it will be excellent no matter how many you practice.

Through performing the approach to one Tathagata, will we accomplish the mind of all sugatas?

The master replied: By practicing with a vast view and remaining in the innate nature, you will attain stability in a yidam deity. When you complete the recitation, you will accomplish the activities of all the victorious ones without exception by simply commencing them.

NOTES

[1] Excerpt from Padmasambhava Guru Rinpoche. Dakini Teachings (p. 104). Rangjung Yeshe Publications. Kindle Edition.

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

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

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

Two Wings of a Bird: Compassion and Wisdom

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

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

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

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

In the foreword, the Dalai Lama was equally enthusiastic:

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

Compassion Flowing into the Self

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

Compassion is One of the Defining Practices

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

Avalokitesvara, the Top-of-Mind Bodhisattva

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

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

Avalokitesvara Synonymous with Compassion

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

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

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

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

“Avalokiteshvara

while practicing deeply with

the Insight that Brings Us to the Other Shore,

suddenly discovered that

all of the five Skandhas are equally empty,

and with this realisation

he overcame all Ill-being.”

[Full Heart Sutra in End Thoughts]

Famous Mantras

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

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

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

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

Avalokitesvara, Like Tara, Considered a Savior         

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

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

Avalokitesvara Embodies Light

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

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

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

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

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

Sutra References to the Compassionate Bodhisattva

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

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

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

Popularity of Compassion

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

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

1000-Armed Chenrezig

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

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

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

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

The Vow of Avalokitesvara

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

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

Practicing Avalokitesvara: Universally Approachable          

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

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

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

Preparations to Practice

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

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

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

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

Preliminaries

Refuge

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

Four Immeasurables

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

May all beings have happiness and its causes.

May we never have suffering nor its causes,

May we constantly dwell in joy transcending sorrow,

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

Offerings

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

Seven Limbs

I prostrate in faith with body, speech and mind;

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

I declare every non virtuous act since beginningless time;

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

Please, Avalokitesvara, remain as our guide through samasara;

Please turn the wheel of Dharma for all sentient beings;

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

Visualization and Meditation

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Ending the Meditation

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

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

End Thoughts: The Heart Sutra

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

Avalokiteshvara

while practicing deeply with

the Insight that Brings Us to the Other Shore,

suddenly discovered that

all of the five Skandhas are equally empty,

and with this realisation

he overcame all Ill-being.

“Listen Sariputra,

this Body itself is Emptiness

and Emptiness itself is this Body.

This Body is not other than Emptiness

and Emptiness is not other than this Body.

The same is true of Feelings,

Perceptions, Mental Formations,

and Consciousness.

“Listen Sariputra,

all phenomena bear the mark of Emptiness;

their true nature is the nature of

no Birth no Death,

no Being no Non-being,

no Defilement no Purity,

no Increasing no Decreasing.

“That is why in Emptiness,

Body, Feelings, Perceptions,

Mental Formations and Consciousness

are not separate self entities.

The Eighteen Realms of Phenomena

which are the six Sense Organs,

the six Sense Objects,

and the six Consciousnesses

are also not separate self entities.

The Twelve Links of Interdependent Arising

and their Extinction

are also not separate self entities.

Ill-being, the Causes of Ill-being,

the End of Ill-being, the Path,

insight and attainment,

are also not separate self entities.

Whoever can see this

no longer needs anything to attain.

Bodhisattvas who practice

the Insight that Brings Us to the Other Shore

see no more obstacles in their mind,

and because there

are no more obstacles in their mind,

they can overcome all fear,

destroy all wrong perceptions

and realize Perfect Nirvana.

“All Buddhas in the past, present and future

by practicing

the Insight that Brings Us to the Other Shore

are all capable of attaining

Authentic and Perfect Enlightenment.

“Therefore Sariputra,

it should be known that

the Insight that Brings Us to the Other Shore

is a Great Mantra,

the most illuminating mantra,

the highest mantra,

a mantra beyond compare,

the True Wisdom that has the power

to put an end to all kinds of suffering.

Therefore let us proclaim

a mantra to praise

the Insight that Brings Us to the Other Shore.

Gate, Gate, Paragate, Parasamgate, Bodhi Svaha!

Gate, Gate, Paragate, Parasamgate, Bodhi Svaha!

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

 

End Thoughts: Compassion is Universal

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

This is what should be done

By one who is skilled in goodness,

And who knows the path of peace:

Let them be able and upright,

Straightforward and gentle in speech,

Humble and not conceited,

Contented and easily satisfied,

Unburdened with duties and frugal in their ways.

Peaceful and calm and wise and skillful,

Not proud or demanding in nature.

Let them not do the slightest thing

That the wise would later reprove.

Wishing: In gladness and in safety,

May all beings be at ease.

Whatever living beings there may be;

Whether they are weak or strong, omitting none,

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

The seen and the unseen,

Those living near and far away,

Those born and to-be-born —

May all beings be at ease!

Let none deceive another,

Or despise any being in any state.

Let none through anger or ill-will

Wish harm upon another.

Even as a mother protects with her life

Her child, her only child,

So with a boundless heart

Should one cherish all living beings;

Radiating kindness over the entire world:

Spreading upwards to the skies,

And downwards to the depths;

Outwards and unbounded,

Freed from hatred and ill-will.

Whether standing or walking, seated or lying down

Free from drowsiness,

One should sustain this recollection.

This is said to be the sublime abiding.

By not holding to fixed views,

The pure-hearted one, having clarity of vision,

Being freed from all sense desires,

Is not born again into this world.

NOTES

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

[2] Avalokiteshvara, Encyclopedia Britannica

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

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

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Why did the great Guru Rinpoche Padmasambhava teach your mala “should accompany you like your shadow”? What else did Guru Rinpoche teach regarding Malas?

What is a mala? Why is a mala special? What difference does it make how many beads, the size of beads or the color? Does a mala have to be blessed? How do you use it?

Why do some traditions consider it not only a sacred object, but one of the most important of Dharma objects, representing nothing other than Buddha’s Speech, the Dharma itself?

Why do a few traditions hold that mala is “just for counting?”

How do you use and choose a mala, bless a mala and use a mala? What materials are best for mala?

“Accompany like a shadow” or “Just for counting”?

Ask a Zen or Chan Buddhist, and the practitioner casually say, “It’s just for counting, nothing special. Just count” — although, to be fair, the same tradition holds that Sutra is “just for reading and instruction” nothing more. It’s a matter of perspective.

Ask most Mahayana Buddhist and the language would be one of sacred and precious respect: “It’s a sacred object.” All the rules that apply to Dharma objects apply, such as do not place on the floor, do not step over a mala, treat it with reverence, and so much more. And, then there’s the whole question of, can you wear a mala?

Inquire of a serious Tibetan Buddhist, where the entire Universe is sacred, and the likely answer will be more nuanced: “it’s none other than the deity itself.” This is the meaning behind Guru Rinpoche’s advice that  “If your mala has been repeatedly blessed… it should accompany you like your shadow.

Depending on your perceptions and understandings, all of these questions determine how it’s made, who made it,  what it’s made of, and how you use it. Then there’s the epic question of what you do when it “breaks” and does it mean something?

Tibetan Buddhists also emphasize mantra and counting retreats to bless our speech with Dharma speech. In this practice mantras are critical and malas empower the practice (either symbolically, or at a deeper level, depending on your view and faith.) In one practice, you visualize each bead as a Buddha and the entire mala string as a great mandala.

Sacred or “Just Counting?”

Gyatrul Rinpoche, in his book The Generation Stage in Buddhist Tantra, writes:

“Your mala represents not only the form of the deity but the speech of the deity as well. For example, if you recite the One-Hundred­ Syllable mantra, the guru bead represents the syllable OM and the other beads represent the remaining syllables.”

At this level a mala is not just sacred, but deity itself.

The great Guru Padmasambhava advised: “If your mala has been repeatedly blessed by great lamas, by your own teacher and by yourself as part of your deity practice, it should accompany you like your shadow.” Yet, at the same time, many teacher’s today discourage students from carrying their practice mala in their daily lives. How can a mala accompany you like a shadow, but stay on your meditation table?

So, which view is right? “Just for counting” or sacred object that should “accompany you like your shadow”? As with any skillful teaching in Buddhism, both views could be considered correct.

As with most things “Buddhist” — all views can be considered correct and non-contradictory.

The Two Extremes: Sacred and Not

The Zen view tends to be deliberately provocative. “If you see the Buddha — kill him.” This is a riddle, a symbol, not a literal message.

On the other extreme malas are sacred representations of the body and speech: Buddha and Dharma. It’s a matter of respect, not superstition, however. In the same way, you could say a Thangka (painting) of Buddha is “just canvas” you can say malas are “just for counting.” But, for most of us, the moment the artist took brush to paper, to create a sacred image, it came to represent the Buddha. Therefore, sacred. As with all things Buddhist, there are two realities. One Buddhist teacher could say malas are “sacred”; another could say they are just “beads and string.” Both are right. In our dualistic understanding, there is room for both.

Can Mala’s be Worn?

Bardor Tulku Rinpoche, on the Shambala website advises on the care and use of malas:

“How should the mala be cared for and respected?”

Since one’s mala is a receptacle of the blessings of one’s recitation, it should not be put on the ground or in dirty places.

“Is it appropriate to wear a mala around one’s neck? or just around the wrist?”

It is appropriate to either wear one’s mala around one’s neck, or keep it in a pocket on one’s upper body. It is inappropriate to keep it in a pants pocket.”

“Just count” is a Point of Emphasis Only

Why such a disparity? There’s less inconsistency than you’d imagine. If you actually asked a Zen Buddhist to throw his mala on the ground disrespectfully, that would never happen — except perhaps as a “teaching” moment. And, Zen Buddhists chant sutra and mantras. When a Chan or Zen Buddhist says their practice is “just sitting” it’s the same deliberate language choice as “malas are just for counting.” The reality is that Zen practice is not just about sitting.

Likewise, a much misunderstood “Zen/Chan” saying is “If you see the Buddha, kill him.” This symbolizes “killing our ego” not actually taking a Buddha statue and disrespecting the sacred relic. In these cases, the language chosen is a “skillful means” of teaching — not meant to be a literal instruction.

Grand statements such as “just sit” or “just count” or “kill the Buddha” are points of emphasis on the “emptiness” of both our own egos and all phenomena. It’s no different than a whack with a stick “to wake you up” from your teacher when you “just sit” in Zen/Chan.

Meanwhile, the Tibetan Buddhists include mala practice in “secret” practices, which inevitably include visualizations mantras, dos and don’ts, and activities — profound, sacred, deliberate acts that are meaningful and helpful. But, it is a mistake to think that if you accidentally carry your mala into the toilet you’ve ruined your 100,000 mantra recitation practice. It’s about state-of-mind, skillful teaching, and respect.

So, is a Mala Sacred?

In most traditions, emphatically, yes, in the same sense we imbue mantras with sacred intention. It all comes down to intention. At the ultimate level, you can say “prayer is empty” and “malas are empty” and “mantras are empty” but at our stage of practice, regardless of tradition, mantras are definitely not for “just counting” and throwing away. They are sacred, Holy objects. Whether you view the “power” of a mala — as with mantras — as symbolic, or profoundly powerful, they are still “sacred.”

In fact, in formal practice, just as we visualize ourselves as the deity to reinforce that things are “not as they appear” and other concepts, we likewise, reduce our mala’s to “emptiness” and bless them by visualizing them as a garland of deities. If we were dealing with absolutes, it would be disrespectful then to use your fingers to thumb back the visualized garland of deities. Visualizations train the mind. They’re not about rigid doctrine.

Guru Rinpoche clearly instructs us:

“It is very important to protect your mala from contamination by non-virtuous persons.”

It seems that the Great Teacher is inspiring fear and rigid doctrine. In fact, he is using skillful means to instruct us to remain mindful of our practice, moment-by-moment, even in our daily lives beyond practice.

In keeping with “sacred” Padmasambhava, says: “The best type of mala to use to increase the number of recitations is a mala made from some type of precious jewel (Tib. Tin O che). A mediocre type of mala is made from the seed of a tree or fruit, and inferior type of mala is made from wood, earth, stone or medicine.”

“Keep Your mala private.”

The most misunderstood instruction is probably “keep your mala private” which is attributed to the great Guru Padmasambhava’s teachings. Yet, it is also Guru Rinpoche who instructs us that our mala “must accompany you like a shadow.” These appear to contradict, at least for those of us not in retreat — secluded from the mundane world. In real life, daily life of the non-retreatant, it would not be possible for a mala to accompany you like a shadow, yet totally remain private.

Taking these instructions as rigid doctrine is as much a mistake as ignoring it. Guru Rinpoche’s teachings are among the most skilful and subtle of sacred Dharma teachings. On one hand, strong admonishments help us understand that our practice is sacred — not just our malas but all aspects of practice.

Depending on your view, most serious students view this advice in this way — that during a retreat or accumulation practice, such as a counting retreat — the mala used in retreat should be kept private, and, in fact, should not be moved from the practice table in front of your retreat cushion. On the other hand, when you venture off the cushion, most practitioners will have a mala — blessed by their teacher, and repeatedly used in mantra practice — which they wear publicly. This fulfils both “commitments.” Your retreat mala is private, but you also have a mala that “accompanies you like a shadow.”

The number of beads

From a practical, point of view, the first question that arises is “how many beads?” or “Why 108 beads?”

In Buddhism, the number 108 connects us to our place in the Dharma. If the human form is represented by a five-pointed star contained within a circle to represent the Earth, we see 108ᵒ in each angle. Within us, the heart chakra is formed of 108 lines of energy or nadis and 108 pressure points or marmas.

On a cosmic level, the distance between the sun and the Earth is 108 times the diameter of the sun. The number 108 connects us both to ourselves and to the world around us.

In Tibetan Buddhism, there are 108 delusions to be purified.

Twenty-seven a so-called “quarter mala’ where four times around is a full 108. It is used for larger beaded malas. Twenty-seven is highly significant in Buddhism.  The moon orbits the earth every 27 days, and moon days are sacred for practice in Buddhism.  Twenty-seven is the only positive whole number that is exactly three times the sum of its digits. For longer mantras such as Vajrasattva’s 100-syllable mantra, many teachers advise students to do 27, 21 or 7 times a day.

Often malas will have extra “counter strings” attached, which track the tens and hundreds of repetitions if we’re in a counting retreat. Otherwise, you just keep track with paper of your totals.

For Formal Vajrayana Practice: Guru Rinpoche

In Gyatrul Rinpoche’s book The Generation Stage in Buddhist Tantra, he cites the advice of Padmasambhava regarding materials and practice protocols (don’t despair, however, if you can’t afford a “ruby” mala! the Bodhi Seed mala is relatively inexpensive and good for all practices!):

“A mala made from seashells, earth, wood or seeds from trees or fruit is meant to be used to accomplish peaceful sadhanas and peaceful action. A mala made from gold will accomplish expansive karmas. A red coral mala is best for accomplishing powerful sadhanas. A steel or turquoise mala is good for wrathful activity. A mala made from dzi or other precious stones can be used to accomplish any of the karmic activities you are doing.

A mala made from apricot stones will accomplish expansive ac tivity. A mala made from “lot ton” (a tiny, round black seed within a fruit) accomplishes powerful activity A mala made from raksha beads accomplishes wrathful practices. A mala made from bodhi seeds accomplishes all dharmas. Malas of bodhi tree wood accomplish peaceful karmas. A mala of mulberry beads accomplishes powerful karmas. Malas of mahogany wood accomplish wrathful practices. Malas made of ivory, especially from an elephant’s tusk, will accomplish all concerned activity.

Beads made of stone are good for expansive practice. Beads made of medicine are good for wrathful practice. Malas with many different types of jewels are good for any practice. However, I suggest that you not attempt to create a mala with a lot of different beads on it because, unless you know which combinations are effective, you may cause a non-positive result.

Next, the text mentions the different kinds of benefits that are derived from using different types of malas. An iron or steel mala multiplies the virtue that is accumulated with each recitation in a general way. A copper mala multiplies each recitation four times. A raksha mala multiplies each recitation by 20 million, and a pearl mala by 100 million. A silver mala multiplies by 100,000 and a ruby mala by 100 million. A bodhi seed mala manifests limitless benefits for any form of practice, be it peaceful, expansive, powerful or wrathful.

You should all know the mala’s meaning and the best way to string it. String your mala using three, five or nine strings, and no other number. Three strings symbolize the three kayas, five strings symbolize the five buddhas, and the nine strings symbolize the nine vehicles.

The main guru bead may be composed of three beads, symbolizing the three vajra states of being, the three kayas. The smallest bead on the outside should be blue, perhaps made of lapis. The color blue symbolizes the unchanging mind of ultimate truth. The bead in the middle should be red, to symbolize vajra speech, and the innermost bead should be white, to symbolize the vajra body.

Your mala must be blessed by a lama, and you should constantly bless your mala yourself by imbuing it with energy. You must put energy into your mala before counting recitations with it, to produce real benefit.

You should clean your mouth and hand, and then your mala, before using it. You may also scent it with sandalwood oil.

Next, generate yourself as the deity, place the mala in your left hand and arrange the beads with the guru bead placed vertically in the center. Recite the mantra that transforms all dharmas into the awareness of their true nature: OM SWABAVA SHUDDO SARVA DHARMA SWABAVA SHUDDO HAM. This mantra cleanses and transforms impure perceptions into the awareness of emptiness.”

From emptiness, the guru bead appears as the central deity in the mandala, and the other beads appear as the members of the entourage. This part of the practice is the meditation upon the samayasattva. Next, invoke the jnanasattva. Invite the primordial wisdom beings to come forth, hooking them so that they dissolve into the samayasattva, just as you would in a sadhana. Invite the wisdom beings to come from their pure lands into the space in front of you. They then dissolve into your mala and remain firm there. Thus, every part of your mala is the entire mandala. This includes the central deity, entourage, lotus seats, ornaments, hand emblems, colors, etc. Blessing your mala in this way multiplies each syllable of whatever mantra you then recite 100,000 times, besides causing good karmic results. Therefore, it is extremely important to do this.

Guru Padmasambhava said, “Whenever you recite peaceful mantras, use the tip of your thumb to count the mala. When reciting expansive mantras, use the third finger. Use the ring finger and thumb when reciting powerful mantras, and use the little finger when reciting wrathful mantras.” Use only your left hand to count mantras. The right hand is but rarely used; for instance, in some wrathful practices. Some books teach the use of both hands, but do not use the right hand only.

Whatever kind of practice you are doing, whether peaceful, wrathful, powerful or expansive, always be aware that the thumb is a vajra hook which hooks spiritual powers, deities and other blessings. It is also easy to move the beads with your thumb.”

Vajrayana Mala Care Guide

Khenpo Gyaltsen in Lamp Illuminating the Path to Liberation: An Explanation of Essential Topics for Dharma Students has similar advice:

“When reciting the essence mantra of your deity, do not use another mala. Never place your mala on the bare ground, leave it lying around, let it pass under one’s feet and so on. Do not let others touch it, and in particular keep it away from the hands of people with damaged sacred commitments, people who are obscured, or who do not share the same sacred commitments as oneself. Do not pass it excessively slowly through your hands while counting mantras.

You should not use a mala with uneven sized beads, with crooked beads, cracked beads, the wrong number of beads, beads of inferior color or shape, or malas that are of a different type or mixed. Do not wear a mala as jewelry. Do not use a mala that comes from a very negative person. Do not use your mala for calculating and other such things. Do not hold it with pretense or to show off. Do not use a mala that has not been consecrated.”

For Zen Practitioners

Whatever works! Just count.

For Most of Us

Common sense: treat with respect, follow the advice of your own tradition — the rest is up to you.

For many Vajrayana Buddhists, nothing is more difficult than generating (creating) a detailed, stable and complete visualization. Yet, at the same time, it is vital, as explained by Kunkhyen Tenpe Nyima:

This is one of the primary functions of the development stage; it is a unique method that allows one to practice calm abiding by focusing on the mind of the deity

Although some teachers reassure us that our skills will increase with experience — and in the mean time to just “know” the deity is there — never-the-less, visualization is so fundamental to the advanced path of Generation Deity Practices, it’s hard to be satisfied with only a glimpse of our Yidam. Visualization is so important that Guru Rinpoche advises us to have “a well-made painting of the yidam deity and place it in front of you.” [1]

Traditionally, if we have difficulties visualizing, this is due to “obstacles” on our path (and in our mindstream). This is one of the reasons for initiation and instruction from the teacher. The great Lotus Born Padmasambhava put it this way:

“Whether you meditate on the deity in front of you or meditate yourself as the deity, after you have received the masters oral instructions, the master should have given you, the disciple, his blessings and protected you against obstructing forces.”

Practical advice from Padmasambhava, the great Guru Rinpoche

The advice from the Lotus Born Padmasambhava, quoted below in translated English, is from His oral instructions to Lady Tsogyal, herself a Dakini. Clearly, then, we can certainly rely on this precious advice. In his oral instructions, He advised Lady Tsogyal, to hone Her skills in this way (after we receive the blessings from our teacher):

“Next, sit on a comfortable seat and be physically at ease. Take a well-made painting of the yidam deity and place it in front of you. Sit for a short time without thinking of anything whatsoever, and then look at the image from head to foot. Look again gradually at all the details from the feet to the head. Look at the image as a whole. Sometimes rest without thinking about the image and refresh yourself. Then in this way, look again and again for a whole day.

“That evening take a full night’s sleep. When you wake up, look again as before. In the evening, do not meditate on the deity but just rest your mind in the state of nonthought.

“Following this, the deity will appear vividly in your mind even without your meditating. If it does not, look at its image, close your eyes and visualize the image in front of yourself. Sit for as long as the visualization naturally remains. When it becomes blurry and unclear, look again at the image and then repeat the visualization, letting it be vividly present. Cut conceptual thinking and sit.”

Five kinds of experiences in visualization: Guru Rinpoche

“When meditating like this you will have five kinds of experiences: the experience of movement, the experience of attainment, the experience of habituation, the experience of stability, and the experience of perfection.

Experience of Movement

“When your mind does not remain settled at this time and you have numerous thoughts, ideas, and recollections, that is the experience of movement. Through that you approach taking control of the mind. This experience is like a waterfall cascading over a steep cliff.”

Experience of Attainment

“Then when you can visualize the deity for a short time with both the shape and color of the deity remaining vivid and clear at the same time, that is the experience of attainment. This experience is like a small pond.”

Experience of Habituation

“Following this, when the deity is clear whether you mediate upon it from a long or short distance, and when it remains for a sixty of your session without any occurence of gross thoughts, that is the experience of habituation, which is like the flow of a river.”

Experience of Stability

“Next, no thoughts move and you are able to maintain the session while clearly visualizing the deity. That is the experience of stability that is like Mount Sumeru.”

Experience of Perfection

“Following this, when you can remain for a full day or more without losing the vivid presence of the deity’s arms and legs even down to the hairs on its body and without giving rise to conceptual thinking, that is the experience of perfection.

Instructions to Lady Tsogyal from the Lotus Born

“Practioner, apply this to your own experience!

“If you sit too long with an unclear visualization of the deity, your physical constitution will be upset. You will become weary and consequently unable to progress in your concentration. You will have even more thoughts, so first refresh yourself, then continue meditating.

“Until you attain a clear visualization, do not meditate at night. In general it is important to visualize in short sessions. Meditate while there is sunlight, when the sky is clear, or with a butter lamp. Do not meditate when you just have woken up or when you feel sluggish or hazy.

“At night, get a full night’s sleep and meditate the next day in eight short sessions.

“When meditating, if you leave the session abruptly, you will lose concentration, so do it gently.

“When your visualization becomes vivid the moment you meditate, you can also practice at nighttime, during dusk, and at early dawn.

“In general do not weary yourself. Focus your mind on the visualization, grow accustomed to it with stability and visualize the complete form of the deity.”

Video visualization advice from H.E. Zasep Rinpoche

In a short video, H.E. Zasep Rinpoche offers suggestions for students on visualization:

Excerpt from video teaching:

It helps achieve good visualizations faster… if you have strong faith, devotion and passion. You have to have a passion. Some people have this passion. Some people don’t have the passion, but can develop it.

When I say passion, it doesn’t mean attachment. It’s more like devotion. Devotion, joy and excitement. You can call it passion.

So, when you have that, it’s like a child, a little child, fantasizing about toys. You go to the toy shop, and all you think about are toys. Like a little boy with his toy truck.

Automatically, boom, your mind is gone. Drawn in. Because you want this, you like this, you are so excited. Yogis, or Yoginis, should have this kind of excitement or passion.

Advice on Visualizing the Deity from Kunkhyen Tenpe Nyima

“Start out by placing a painting or statue before you, using one made by a skilled artisan and with all the appropriate characteristics. Next, arrange offerings before it an practice the preliminaries. You can do the latter in a brief form, or a more etensive one; either is acceptable…” [2]

“Once this is finished, gaze at the painting or statue placed before you. Then close your eyes and visualize the image immediately, transferring it to your own body. Train by alternating between these two steps. Once you’ve gotten used to the visualization, you can refine your ability by changing its size, increasing or decreasing the number of figures, visualizing the central deity and then the retinue, and so forth. You can alternate periods of simultaneously visualizing the complete form of the deity with periods where you only focus on certain parts or ornaments.

“Whichever you do, start out by focusing solely on the central deity. Starting at the tip of its crown and working your way down to the lotus seat, try to develop a clear visualization of each element: the color of its body, its face, hands and ornamentation, its clothing, the pupils of its eyes, the shape of its arms and legs, the appearance of the marks and signs, the radiation and absorption of light rays, and so on… work at visualizing all of these in minute detail.

The figure you are visualizing should not be a corporeal entity. It shouldn’t be flat like a painting or protrude like a carving, in other words. On the other hand, it should not be a mindless entity either, like a rainbow. Rather, it should be clearly defined in every respect — its front and back, left and right sides, proportions and so forth. Yet at the same time it should be devoid of any sense of materiality…

“The term “clear appearance” refers to the point at which every aspect of the supporting and supported mandala circles arise in your mind with a sense of vivid clarity. This is one of the primary functions of the development stage; it is a unique method that allows one to practice calm abiding by focusing on the mind of the deity.”

NOTES

[1] Quoted from Dakini Teachings by Padmasambhava, as revealed by Nyangral Nyima Ozer with translation by Erik Pema Kunzang.

[2] Excerpt from Notes on Development Stage, found in the appendix in Deity Mantra and Wisdom: Development Stage Meditation in TIbetan Buddhist Tantra by Jigme Lingpa, Patrul Rinpoche, and Getse Mahapandita, translated by the Dharmachaki Translation Committee (on Amazon>>)

Friday, February 23, 2024

Milarepa (Mi la ras pa in Wylie [Wylie is a method of turning Tibetan script into Roman characters]) was an incredibly wise Tibetan yogi, master, and poet who reached enlightenment in his lifetime. Widely considered to be the founder of the Kagyü school of Tibetan Buddhism. His life story is among the most commonly known and shared narratives in Tibetan culture, not only for its Buddhist profundity but for how interesting, moving, and glorious it is as well.

Happy is a pot of nettles

We celebrate the life of Milarepa with one of his most profound stories. In this story, he explains to starving hunters why “nettles” and a hard cushion is all he needsed for happiness. He told the story:

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

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

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

“I am,” I replied.

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

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

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

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

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

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

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

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

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

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

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

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

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

I bow at the feet of Lord Marpa most kind.

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

At the summit of Üma Dzong Fortress

I, the Tibetan cotton-clad yogin

Sacrificed clothing and food of this life

And then worked to become a perfected buddha.

A small rigid cushion beneath me: happiness.

A soft cotton robe around me: happiness.

A meditation belt wrapped around me: happiness.

Illusory body neither hungry nor full: happiness.

Mind that gives up examination: happiness.

I am not unhappy. Happy is what I am.

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

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

Spare me your mistaken pity.

The one who accomplishes lasting contentment

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

You should return to your homes.

Life is short and death strikes without warning—

While I work to become a perfected buddha

I have no time to waste on such meaningless talk.

Therefore, in evenness now I rest.

SOURCE:

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

• Learn more about the great Mahasiddha Milarepa>>

Milarepa’s history is an epic story of grand scope — the essence and beauty of his story remain undiminished by time. With themes of evil and redemption, perseverance, and doing what’s right, Milarepa’s story grips both devout Buddhist and casual readers alike.

Milarepa (Mi la ras pa in Wylie) was an incredibly wise Tibetan yogi, master, and poet who reached enlightenment in his lifetime. Widely considered to be the founder of the Kagyü school of Tibetan Buddhism. His life story is among the most commonly known and shared narratives in Tibetan culture, not only for its Buddhist profundity but for how interesting, moving, and glorious it is as well.

Yet before he found Enlightenment and repute as the great Sage, his story was one of ordeal, hardship, revenge, sorcery — and ultimately redemption, Bodhichitta, and Wisdom.

Friday, February 23, 2024 is the day we celebrate the Anniversary of Milarepa!

The history that came before Milarepa

The dates of the birth and death of Milarepa are notoriously difficult to pinpoint. Milarepa’s most famous biographer, Tsangnyön Heruka (gtsang smyon heruka) said that Milarepa was born in a water dragon year and passed in a wood hare year so his time on Earth was from 1052-1135, but other sources push back the dates by one 12-year cycle to 1040-1123. Whenever exactly he was born or died, Milarepa definitely lived in the eleventh and early-twelfth centuries.

In ancient as well as present times, life high up on the Tibetan plateau could never be described as easy; one had to do whatever they could to earn a living and survive. One of Milarepa’s early ancestors was a Nyingma tantric practitioner whose name was Jose (jo sras). He was famous for his exorcism rites and had a sizeable fortune and name for himself. Once, Jose encountered a particularly powerful and fierce spirit, but managed to defeat it. 
In its defeat the demon cried out, “mila, mila (mi la, mi la)!”, which is an admission of defeat and submission.

As a badge of honor and might, Jose took this submission as his new clan title; and so all of his descendants came to be known by the name “Mila”. He went on to have children and grandchildren. One of his grandchildren, Mila Dorje Sengge (mi la rdo rje seng ge) had a penchant for gambling and ended up losing his family’s fortune.

They were forced to find a new life elsewhere, eventually settling in Kyangatsa (skya rnga rtsa), a village close to the modern-day Nepalese border. They managed to regain some wealth through trading, and eventually Dorje Sengge married and had a son, Mila Sherab Gyeltsen (shes rab rgyal mtshan), who in turn also married (a woman named Nyangtsa Kargyen [myang rtsa dkar rgyan]) and had a son who would go on to become Milarepa.

When Sherab Gyeltsen heard of the birth of his child, he was delighted to hear it was a boy and so named him Töpah Gah, which means literally “delightful to hear”. The boy went on to display a beautiful and pleasing voice, and so lived up to his name.

Difficult times, difficult choices

When Töpah Gah turned seven, his father came down with an illness that proved to be fatal. Sherab entrusted his estate including his wife, children, and all his wealth and belongings, to his brother and his brother’s wife, but only until Töpah Gah became an adult, at which time they would all go to him.

The uncle and aunt however, decided they would simply take everything for themselves and keep it, without taking care of Töpah Gah and his family. In some accounts, this wasn’t entirely wrong as local marriage customs did dictate that the estate should have rightfully stayed with the brother of the deceased.

Whatever the case, the actions of the uncle and aunt left Sherab’s wife and children poor. With nothing to their name, Töpah Gah, his mother, and his sister were forced to work as servants for his uncle and aunt. Töpah Gah himself wrote about this part of his life as follows:

“Our food was food for dogs, our work was work for donkeys… Forced to toil without rest, our limbs became cracked and raw. With only poor food and clothing, we became pale and emaciated.” [1]

When Töpah Gah came of age, his mother Nyangtsa Kargyen pleaded to her dead husband’s brother and wife to honor his last wishes and give her family what was rightfully theirs. Her pleas fell on deaf ears.

In hysterics, grief, and desperation, she sent Töpah Gah to train in the dark arts so that he might take revenge upon their greedy relatives. In some versions of the story, Töpah Gah pleaded with her not to make him go, hesitated and dissented. She remained adamant that this was the only way forward.

Whatever the case, Töpah Gah did leave, learning black magic under Nubchung Yonten Gyatso (gnubs chung yon tan rgya mtsho), and he did kill his aunt and uncle – however, he also murdered the 35 people who were attending a wedding feast at their house.

When the other villagers threatened to reprise him for his actions, Töpah Gah’s mother insisted he conjure up a hailstorm to destroy their crops and shut them up. He may have accomplished what he set out to do, but in doing so also destroyed much of the surrounding countryside.

It was quiet after that. The villagers realized what a great and terrible sorcerer the once quiet, gentle, and golden-voiced boy had become.

But as Töpah Gah beheld the place he called home and the people that he grew up with, he realized the extent of his wrongdoing and the stain that he had put upon the world. He wrote:

“During the day I forgot to eat. If I went out, I wanted to stay in. If I stayed in, I wanted to go out. At night I was so filled with world-weariness and renunciation that I was unable to sleep.” [2]

The path out of darkness

Töpah Gah came to be certain that the Buddhist path was his only way out of the deep suffering he was experiencing, so he set out to find a master to teach him. The first guru he met decided that Töpah Gah was far too complex and troubled, and so would prove too difficult a student for him. No, who this boy needed was Marpa the Translator, and so Töpah Gah set out to find Marpa.

Marpa Chokyi Lodro (mar pa chos kyi blo gros) was a great translator who lived in Lhodrak (lho brag) in Southern Tibet, and was famous for his fierce temper.

Töpah Gah reached Lhodrak after some time and met a plowman standing in his field. This was actually Marpa, who had a vision that Töpah Gah would become his most fervent and outstanding disciple and therefore wanted to meet him in a disguise first.

Marpa didn’t immediately teach Töpah Gah anything, instead showering him with relentless verbal and even physical abuse. Töpah Gah was subjected to a number of ordeals and trials, one of which had him construct a massive stone tower, only to tear it down and start over – three times. However, when he built the tower for a fourth time he did not have to tear it down, and that tower of stones that Töpah Gah built still stands in the center of Sekhar Gutok Monastery today.

The training that Marpa gave Töpah Gah pushed him to his utmost emotional and physical limits. Whenever Töpah Gah asked for dharmic teachings, his teacher would berate and often even beat him.

In time, but only when Töpah Gah’s desperation had reached its absolute peak, Marpa revealed to Töpah Gah that Marpa’s own master, the great Indian master Nāropa, had prophesied Töpah Gah’s coming to him. He also told Töpah Gah that these trials and hardships were a means of penance for Töpah Gah’s terrible actions and sins.

Years of solitude and meditation

After this, Marpa began teaching Töpah Gah more formally. He started with the lay and bodhisattva vows, and gave Töpah Gah the name Dorje Gyeltsen (rdo rje rgyal mtshan). Dorje Gyeltsen received many tantric instructions that Marpa himself learned in India, and was thereafter commanded to spend the rest of his life meditating in solitary mountain retreats.

Dorje Gyeltsen wanted terribly to do so, but not before returning to his homeland for a short time. After so many years he longed to see his mother again, but when he arrived he found his house in ruins and his mother … dead.

A translation of The Life of Milarepa (by Shambhala Publications, 1977) reads:

“Then I walked across the doorstep and found a heap of rags caked with dirt over which many weeds had grown. When I gathered them up, a number of human bones, bleached white, slipped out. When I realized they were the bones of my mother, I was so overcome with grief that I could hardly stand it. I could not think, I could not speak, and an overwhelming sense of longing and sadness swept over me… But at that moment I remembered my lama’s oral instructions. I then blended my mother’s consciousness with my mind and the wisdom mind of the Kagyu lamas… I saw the true possibility of liberating both my mother and my father from life’s round.” [3]

At this point, Dorje Gyeltsen realized the impermanence of life. It was a profound realization that impacted him deeply, and it served as the final push he needed to begin his mountainous retreats.

The most famous of his retreats is one called Drakar Taso (brag dkar rta so), where he stayed for many years eating nothing but wild nettles. He was there for so long that his clothes turned to tattered rags and his bones stuck out of his skin. It’s said that because he ate only wild nettles, his skin turned green. During this time, some starving hunters stumbled upon him and thought him a ghost, until he spoke to them and taught them about happiness.

It was this period of meditation that gave Dorje Gyeltsen the name we all know him by: Milarepa, meaning Mila the cotton-clad, due to the rags he wore.

Milarepa wrote many poems and songs that remain great treasures of Tibetan literature during his retreats and meditative periods. Milarepa mastered the Mahamudra teachings and obtained great enlightenment. He never actively sought out students; instead, students found him and he sang and taught them many great wisdoms.

The poems and songs of Milarepa

The sutras, a genre of ancient Indian texts found not just in Buddhism but Hinduism and Jainism as well, tell of how the disciples of the Buddha would sometimes come up with verses spontaneously during his lessons.

A number of Buddhist traditions have emulated this but perhaps none more particularly than the Tibetan Vajrayana tradition.

The spontaneous creation of these devotional songs is called nyams mgur in Tibetan.
These songs are modelled after those of Indian tantric practitioners, who wrote songs in the sixth-century songs known as mahasiddhas. The nyams mgur describe both the secret practices of Vajrayana as well as realizations by means of both complex symbolism and allegories.

Tibetan translators such as Milarepa’s master Marpa himself (hence his title, the great translator) brought this custom of composing nyams mgur back to Tibet, among other tantric teachings.

Milarepa is well-known as The Singing Sage. A combination of factors, such as his master Marpa being one of the greatest

Tibetan translators and inheriting the lineage of tantric practices originating in India, combined to make Milarepa a prolific composer of these nyams mgur. His talent, wisdom, golden voice, honesty and humility attracted crowds of people to listen to his musical teachings.

Tsangnyön Heruka was the one responsible for the compilation and arrangement of Milarepa’s most well-known songs four hundred years after he had passed away.

Garma C.C. Chang translated this book, in English called The Hundred Thousand Songs of Milarepa, in 1999. It serves as a biography of Milarepa’s life, a collection of gripping fairy tales and Tibetan folklore, and an insight into Tibetan Buddhism.
A newer translation of the book was published in 2017, by Christopher Stagg.

A song about the decision to live in solitude

When Milarepa visited his homeland before his mountainous retreats, he had never thought to find his mother dead. This excerpt of one of his earliest songs shows the depth of his grief, the poignancy of the situation, and the realization that his life had changed forever.

This was a truly pivotal moment in Milarepa’s life. We see him reconcile the life he once knew with the life he now leads as well as the life he will lead in the future. It is worded simply enough, and yet the extent of his emotions is felt astoundingly.

I bow down at the feet of most excellent Marpa.
Bless this beggar to turn from clinging to things.

Alas. Alas. Ay me. Ay me. How sad.
People invested in things of life’s round—
I reflect and reflect and again and again I despair.
They engage and engage and stir up from their depths so much torment.
They whirl and they whirl and are cast in the depths of life’s round.

Those dragged on by karma, afflicted with anguish like this—
What to do? What to do? There’s no cure but the dharma.
Lord Akṣobhya in essence, Vajradhara,
Bless this beggar to stay in mountain retreat.

In the town of impermanence and illusion
A restless visitor to these ruins is afflicted with anguish.
In the environs of Gungtang, a wondrous landscape,
Grasslands that fed yaks, sheep, cattle, and goats
Are nowadays taken over by harmful spirits.
These too are examples of impermanence and illusion,
Examples that call me, a yogin, to practice.

This home of four pillars and eight beams
Nowadays resembles a lion’s upper jaw.
The manor of four corners, four walls, and a roof, making nine
These too are examples of impermanence and illusion,
Examples that call me, a yogin, to practice.

This fertile field Orma Triangle
Nowadays is a tangle of weeds.
My cousins and family relations
Nowadays rise up as an army of foes.
These too are examples of impermanence and illusion,
Examples that call me, a yogin, to practice.
My good father Mila Shergyal
Nowadays, of him no trace remains.
My mother Nyangtsa Kargyen
Nowadays is a pile of bare bones.
These too are examples of impermanence and illusion,
Examples that call me, a yogin, to practice.

My family priest Konchok Lhabüm
Nowadays works as a servant.
The sacred text Ratnakūṭa
Nowadays serves as a nest for vermin and birds.
These too are examples of impermanence and illusion,
Examples that call me, a yogin, to practice.

My neighboring uncle Yungyal
Nowadays lives among hostile enemies.
My sister Peta Gonkyi
Has vanished without leaving a trace.
These too are examples of impermanence and illusion,
Examples that call me, a yogin, to practice.

Lord Akṣobhya in essence, compassionate one,
Bless this beggar to stay in mountain retreat. [4]

The end of Milarepa’s time in this world

Milarepa’s life changed completely and forever when he left his homeland to retreat to the mountains; he achieved his goal of enlightenment and perfect realization. He went on to win not only the admiration of almost all the people in his land, but their love and faith as well.

However, it was not to last. There were some dharma teachers who were jealous of Milarepa. They saw how people thronged to him and wanted the popularity and adoration that he received for themselves.

One of these teachers, Geshe Tsakpuwa (rtsag phu ba) posed as Milarepa’s student so that he could get close enough to kill him. He conspired to give his master poisoned curds. It is believed that Milarepa knew of this plot all along, but went with it anyway as he felt that it was time for him to pass away at his age (about 84).

There are accounts of Milarepa’s funeral which include many miracles, such as goddesses appearing to carry away his relics, leaving behind only a lump of rock sugar, a knife, some flint steel, a piece of his robe – and of course, his hundred thousand songs.

The sorcerer who became one of the greatest yogins of all time

Milarepa was a boy that grew up in relative wealth and comfort, and then lost everything at a young age. His father’s death didn’t just bring grieving for a lost parent, but it plunged his world into the kind of instability, pain, and suffering that no one should ever have to go through.

He made bad choices and did incredibly bad things. And yet, he changed his ways. He sought out help and did whatever it took to pay for his sins and become a good person again. He went on to not only become beloved by nearly all who came across him but he became a saint as well and continues to inspire, teach, and lead long after his passing.

Milarepa was just a human. His story teaches us that anguish and struggle can come our way, but that with resolve comes triumph. He was nothing but a man who realized his own natural, pre-existing higher self and his untapped wisdom, and who learned how to treat himself and others with compassion.

The Singing Sage invites every ordinary person to recognize their higher selves as well. If even he, a murderer and sorcerer could become a saint by regretting, repenting and creating vast merit  – we can as well.

50 (Plus) Favorite Milarepa Songs out of the 1000 Songs