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

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

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

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

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

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

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

Bodhisattva of Hope and Compassion

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

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

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

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

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

OR IN ENGLISH:

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

All-embracing love

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

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

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

Even her epitaphs are soothing and inspiring:

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

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

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

Guanyin Appears in Countless Forms

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

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

Where is Guanyin?

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

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

The Saviour Buddha

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

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

How to Ask for Guanyin’s Help

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

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

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

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

It’s literally that simple.

Namo Guan Shi Yin Pu Sa Chanting

Practices for Guanyin

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

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

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

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

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

Thinking of Guanyin is Enough to Save Beings

In the Lotus Sutra, chapter 25, Buddha explains:

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

The Heart Sutra: Most Popular Sutra

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

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

Form is Emptiness. Emptiness is Form

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

Heart Sutra in English

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

Praise Loving Guanyin

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

Sanskrit

• Namo Avalokiteshvara

Various forms of Chinese (slight variants)

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

Kanon in Todaiji Mon

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

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

Mantras of Avalokiteshvara

• Om Mani Padme Hum   (Universal in Sanskrit)

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

Yoko Dharma chants Om Mani Padme Hum

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

Great Compassion Mantra (Dharani) in Sanskrit

Namo Ratna Trayaya

Nama Arya Jyana

Sagara Vairochana

Byuhara Jaya Tathagataya

Arahate Samyaksam Buddhaya

Namah Sarwa Tathagate Bhyayh Arahatda Bhayh

Samyaksam Buddhe Bhayh

Namah Arya Awalokite

Shoraya Bohisatwaya

Mahasatwaya

Maha Karunikaya

Tatyata Om Dhara Dhara

Dhiri Dhiri

Dhuru Dhuru

Iti Wit Je Chalee Chalee

Purachale Purachale

Kusume Kusama Wa Re

Ili Mili Chiti

Jwala Mapanaya Soha

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

Any Choying sings the Great Compassion Mantra

Guanyin’s Special Day

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

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

Other Sutras with Avalokiteshvara

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

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

Other names of Guanyin Avalokteshvara

Avalokteshvara Guanyin is called by many names in different countries:

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

NOTES

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

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

[3] “Avalokiteshvara in Tibet”, Tricycle

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

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

[6] Oriental Radio show>>

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

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

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

More than Eight Symbols and Qualities

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

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

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

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

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

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

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

Sutras of the Various Bodhisattvas

Where do we find these Bodhisattvas in the Sutras?

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

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

8 Bodhisattvas Embody 8 Qualities of Buddha

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

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

Relating to the Eighfold Path

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

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

Eight Bodhisattvas embody Eight Qualities of Buddha

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

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

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

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

Three great ones — Speech, Mind, Body

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

Specialist Bodhisattvas — is a matter of focus

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

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

The Great Eight

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

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

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

Video: Chanting the Three Great Bodhisattvas:

Khenpo Chöga: the 8 Immeasurable Qualities

According to Khenpo Chöga:

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

Mantras — no permission needed

Practicing the Eight Bodhisattvas

Mantras of the Eight Bodhisattvas

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

Wisdom mantra: Manjushri (Manjughosha)

Om Ah Ra Pa Cha Na Dhi

Video Chanting:

Compassion mantra: Avalokiteshvara (Chenrezig, Guanyin)

Om Mani Padme Hum

Tibetan Pronunciation: Om Mani Peme Hung

Video:

Power mantra (fierce activity or protection): Vajrapani

Om Vajrapani Hum

Tibetan pronunciation: Om Benza Pani Hung

Video:

Kshitigarbha: Ripening your merits

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

Oṃ Kṣitigarbha bodhisattva yaḥ

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

Or

Om Kshitigarbha T-haleng Hum

Video Chanting:

Akashagarbha: To obtain Buddha’s blessings

Oṃ vajra ratna oṃ trāḥ svāhā

Maitreya: Loving Kindness and activity of the Buddha

Oṃ maitri mahāmaitri maitriye svāhā

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

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

namaḥ samantabuddhānāṃ aḥ sattva hitābhyudgata traṃ traṃ raṃ raṃ svāhā

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

Dhyani Bodhisattvas

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

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

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

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

Practicing the Bodhisattvas

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

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

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

Aspects within aspects

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

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

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

Manjushri — personifying wisdom (Prajna)

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

Sutra references

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

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

Manjushri’s special position

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

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

His main mantra

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

Om Ah Ra Pa Cha Na Dhi

Avalokiteshvara

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

Sutra references

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

Mantra

Om Mani Padme Hum

Tibetan Pronunciation: Om Mani Peme Hung

Many forms and faces

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

Vajrapani

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

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

Mantra

Om Vajrapani Hum

Tibetan pronunciation: Om Benza Pani Hung

Tantric forms

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

Maitreya — the Future Buddha

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

Tibetan: རྒྱལ་བ་བྱམས་པ། Chinese: 弥勒佛

Mantra

Oṃ maitri mahāmaitri maitriye svāhā

Kshitigarbha

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

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

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

Practice and mantra

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

Oṃ Kṣitigarbha bodhisattva yaḥ

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

Or

Om Kshitigarbha T-haleng Hum

Samantabhadra

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

Sutra references

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

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

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

Vows of the Bodhisattva Samantabhadra video:

Akashagarbha

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

Nivarana-vishkambhin

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

Vajra and Bell and the Eight Great Ones

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

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

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

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

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

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

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.”

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 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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“If being a woman is an inspiration, use it. If it is an obstacle, try not to be bothered by it.” — Jetsun Khandro Rinpoche.

“I feel that there could always be more female Buddhist role models and teachers,” said Lama Acharya Dr. Shannon Young when we asked her to comment on a Buddha Weekly poll that indicated 92.3 percent of respondents felt there were not enough female teachers. She added, “I am grateful for the strong women who have been the trailblazers in the western adoption of Buddhism, but I would like to see more women in leadership positions in traditionally Buddhist countries as well.” [FULL Interview with Lama Shannon Young inset below.]

One such trailblazer, Jetsunma Tenzin Palmo (Diane Perry) took Female Buddha Tara’s vow as her own: “I took the vow to attain enlightenment in a female body.” [5] She adds, “Even Tibetan masters are beginning to realize, if you want real devotion and focus, you have to look to the nuns.”

Does Buddhism Really Embrace the Female Divine?

Mahayana Buddhism embraces the Female Enlightened Manifestation (Is F.E.M. too cute an acronym?). Most Mahayana Buddhists revere Female Enlightened Manifestations — Guan Yin, Tara, Vajrayogini, Palden Lhamo, Yeshe Tsogyal, and many other aspects of divine wisdom. It’s safe to say Enlightened Goddess Tara became the most popular of these, in part because of her resounding promise to “always be born as a woman” and in part because she, like a mother, would do anything to protect her children. [4] (For more on Tara as the rescuer, and her activities in modern life, see this earlier BW feature>>)

“Lord Buddha had prophesied that Arya Tara would manifest as a woman and would benefit living beings in this form,” explained Venerable Choje Lama Phunstock. “Actually, there is no difference between men and women, but there are less manifestations of women who engage in Bodhisattva activities than men.”

Venerable Phunstock may be right — there do seem to be correspondingly fewer women teachers. But, is this changing for the better? We decided to ask these questions of students (internet poll, results in this feature) and also the teachers —  including an interview with Lama Archarya Dr. Shannon Young (Biography at end of feature). [Watch for a full teacher profile interview of Lama Dr. Young in February..]

Poll: 92.3 percent Say Not Enough Female Teachers

In a survey conducted by Buddha Weekly (February 2017, see note below), 88 percent of respondents said they practice a female Buddha, Bodhisattva or Yidam, while — amongst  the same respondents — 92.3 percent indicated that there weren’t enough female teachers. To be fair, 57.7 percent voted “No, but it’s getting better” — but it still begs the question: in Mahayana Buddhism, whose practitioners honor the Enlightened Feminine so overwhelmingly, why are there not enough female teachers? Or are there?

When we asked Lama Dr. Shannon Young (of the Dzogchen lineage) this question, she diplomatically answered:

 “I think it does matter to have the diversity of leadership in today’s world. This is why I am very proud that four of the eight lamas that I was authorized with are women. Two of us are from the US and the other two are from Asia.”

Sangye Khandro, a well known teacher in Vajrayana Buddhism, supports this view. She said, “The notion that Vajrayana is male-oriented is mistaken.” [1]

Long List of Great Female Teachers

This seems to be confirmed by the long list list of famous female Buddhist teachers practicing today. According to one respondent to our poll, among the most famous female teachers are:

“Pema Chödrön, Jetsunma Tenzin Palmo, Ven. Thubten Chödron, Sangye Khandro, Lama Yeshe Dechen Wangmo, Ven. Robina Courtin, Judith Lief, Jan Bays, Chozen Roshi,  Joan Halifax, Roshi Joko Beck,  Pat O’Hara,  Enkyo Roshi, Wendy Nakao, Roshi Geri Larkin, and many, many more whose faces I can see but whose names I can’t recall.”

Historically, perhaps the most famous female teacher was Machik Labdron, who founded an entire lineage based on precious Chod practices.

21 Taras Praise in Sanskrit is a wonderful way to honor Tara, Mother of all the Buddhas:

Today’s dynamic and precious teachers, such as Pema Chodron certainly represent great role models who embody the “wisdom” of the Female Enlightened. Just a quick look at her book titles provokes a deep thought, titles such as When Things Fall Apart, Start Where We Are, and Places that Scare You.

In When Things Fall Apart she provokes the vastness of the wisdom voyage with:

“Embarking on the spiritual journey is like getting into a very small boat and setting out on the ocean to search for unknown lands.”

Scary stuff? Maybe. But it speaks to the depth of Buddhist Wisdom. It also evokes the “scary” wisdom of the wild Enlightened Dakini, iconic of the Divine Feminine in Buddhism.

Video of Pema Chodron: The Importance of Teachers:

Indeed, we do have many well-known, wise, and wonderful female teachers. Lama Shannon Young said that her teacher actively encouraged her to become a teacher:

“My teacher is Dzogchen Khenpo Choga Rinpoche. He sincerely believes that the best way you can benefit beings is by teaching them the Dharma and he believes that people of different cultures should be taught by members of their own culture. From my first teachings with him, he was always encouraging every student to aspire to become a teacher.”

Poll: 88 percent Practice Female Manifestations

In Mahayana equal emphasis is placed on male and female aspects — representing compassion and wisdom, respectively. Both are vital and equal on the journey to Enlightened mind. Classically, Compassion is represented by Male manifestations (especially Chenrezig or Avalokiteshvara), while Wisdom (understanding Emptiness) is symbolized in the Feminine (especially Tara or Prajnaparamita or the elusive Enlightened Dakini).

Lama Dr. Shannon Young puts it this way:

“Female manifestations are important as they help transform a practitioners’ mind from narrow, ego-centric notions of self and identity to something more inclusive and powerful. We can then begin to realize our innate love, compassion, and wisdom.”

It would not be incorrect to say that practice is incomplete without both compassion and wisdom, male and female manifestations. In advanced practices, the manifestations are often visualized as consorts (both in union) to symbolize this profound truth — and both equally important.

One way to celebrate International Women’s Day and Women’s History Month is to practice glorious Mother Tara. A good start is to recite her Sutra:

Tara and the “A List” Female Enlightened Manifestations

Before diving into the big topic of female teachers in Buddhism, it’s useful to point to those shining examples of Wisdom in female form. The Female Buddhas are “A list” manifestations, not supporting consorts.

“If Bodhicitta is the basis of both the Mahayana and Vajrayana path then the basis of cultivating Bodhicitta is remembering the kindness of a mother,” explains Lama Dr. Shannon Young. “Invoking the blessings, love, and compassion of Tara, being the great Mother, is essential as support for increasing one’s own intention of enlightened wisdom, which is Bodhicitta.”

For these reasons, Tara is called the Mother of All Buddhas. The same can be said of Prajnaparamita, Vajrayogini, and other Female Enlightened Manifestations. Since Wisdom realizing emptiness must be embraced to reach the lofty goal of Enlightenment, it can be said that the female manifestations, representing wisdom, are the Mothers of all the Buddhas and Bodhiasattvas. (For more on this, see this previous extensive feature on Tara>>)

How important are the Female Enlightened Manifestations? “Arya Tara was the main Yidam of the great past sages and saints Nagarjuna, Atisha, and Chandragomin,” writes Venerable Lama Phunstock. “She was also one of the main Yidams of many most renowned Tibetan Lamas, specifically of the First Gyalwa Karmapa, Düsum Khyenpa, who had five Yidams that accorded with the five aspects of enlightened activity. Arya Tara represents the aspect of speech and the elimination of obstacles. The First Karmapa’s other Yidams were Vajrayogini, Chakrasamvara, Gyalwa Gyatso who is Red Chenrezig, and Hayagriva. If we whole-heartedly supplicate Arya Tara and ask her to help us overcome our problems, then we will succeed and, until solved completely, our problems will not affect us as strongly.” Of the First Karmapa’s meditational deities, two of the most important were female — Tara and Vajrayogini.

Lama Shannon Young punctuates the importance of all forms of the Enlightened: “Boundless love, compassion, and wisdom will always manifest in various forms in order to benefit beings.”

Mahayana and Vajrayana are Not Male Oriented?

If you equate gender equality to the importance of female Enlightened Buddhas and Yidams, you would have to conclude Mahayana and Vajrayana Buddhism are unbiased and inclusive. Without question, the majority of Vajrayana and Mahayana Buddhists practice a Female Buddha — 88 percent in our poll — most notably beloved Mother Tara or Guan Yin, and for Highest Yoga Tantra practices, Vajrayogini or Vajravarahi, Palden Lhamo and others.

So, is Buddhism sexist? A search online reveals many opinions that seem to affirm that label. Yet, it seems unlikely in the context of Shakyamuni Buddha’s trail-blazing, and the vast array of Female Enlightened Manifestations practiced.

Shakyamuni Buddha “was the first religious Teacher who gave religious freedom to women,” writes Venerable K. Shri Dhammananda Maha Thera. “Before the Buddha… women were not even allowed to enter any temple or recite any religious scripture.”

Shakyamauni Buddha was also born as a woman many times in past lives according to the Jakarta Tales. Venerable Thera writes: “The Buddha Himself was born as a woman on several occasions during His previous births in Samsara.”

“I disagree with blaming sexism on Tibetan Buddhism,” said well-known teacher Sangye Khandro. “During my years among Tibetans, I have not been disadvantaged on account of being female — just the opposite. From the very beginning, I was given every opportunity to learn, sometimes even more so than men!”

In our February 2017 poll, only 12 percent indicated their main teacher was female, while 31 percent  received teachings from female teachers occasionally, and 19 percent  received teachings “many times”. Only 3.8 percent  said the “never” received teachings from a female teacher. This does support accessibility of teachings from female teachers.

Enough Female Teachers in Buddhism?

Sangye Khandro spoke about sexism: “Your question about sexism makes me think of a visit I made to Larung Gar, Eastern Tibet, where there is a large, thriving practice community I certainly didn’t see any patriarchal Buddhism there. It has more Khenmos [female abbots] than Khenpos [male abbots]. The female practitioners run the show. The head lama for those tens of thousands of practitioners is Khandro-ma Ani Mumtso, a nun. She’s the one who gives the empowerments for all the transmissions. No one has a problem with that. It’s a given that women can teach men there.”

In our poll we didn’t ask about sexism, and it was clear there were a lot of teaching opportunities with female lamas. What was equally clear was that the majority of respondents practice Female Enlightened Buddhas. An overwhelming 88 percent said they practice Female Buddhas regularly, and only 8 percent  said they did not. (Four percent  indicated they’d rather not say).

Full Interview with Lama Dr. Shannon Young

BW:  From your perspective as a teacher, are there enough female Buddhist teachers? Does it matter? Why?

I feel that there could always be more female Buddhist role models and teachers. I am grateful for the strong women who have been the trailblazers in the western adoption of Buddhism, but I would like to see more women in leadership positions in traditionally Buddhist countries as well. I think it does matter to have the diversity of leadership in today’s world. This is why I am very proud that four of the eight lamas that I was authorized with are women. Two of us are from the US and the other two are from Asia.

BW: What inspired you to become a teacher?

My teacher is Dzogchen Khenpo Choga Rinpoche. He sincerely believes that the best way you can benefit beings is by teaching them the Dharma and he believes that people of different cultures should be taught by members of their own culture. From my first teachings with him, he was always encouraging every student to aspire to become a teacher.

BW: Do you feel there are enough opportunities for women to become Buddhist teachers? If not, what can be done about it?

I definitely think there could be more, but I also think it depends on the lineage or program. Candidly I think that in my lineage there are plenty of opportunities. But I think in the public sphere, the notion of female Buddhist teachers and Lamas needs to be more widely embraced. Especially in terms of authority.

BW: What do the female Enlightened Deities represent?

Boundless love, compassion, and wisdom will always manifest in various forms in order to benefit beings.

BW: Why are Female manifestations important?

Female manifestations are important as they help transform a practitioners’ mind from narrow, ego-centric notions of self and identity to something more inclusive and powerful. We can then begin to realize our innate love, compassion, and wisdom.

BW: Tara is iconic of the Female Enlightened. What does She represent?

If Bodhicitta is the basis of both the Mahayana and Vajrayana path then the basis of cultivating Bodhicitta is remembering the kindness of a mother. Invoking the blessings, love, and compassion of Tara, being the great Mother, is essential as support for increasing one’s own intention of enlightened wisdom, which is Bodhicitta.

Lama Biography — Venerable Archarya Lama Shiwa Dr. Shannon Young

Venerable Archarya Lama Shiwa, Dr. Shannon Young, Pema Shiwa Tso, is an authorized Lama and Dharma Teacher in the Dzogchen Lineage of Buddhism. Shannon received her Doctor of Pharmacy degree in 2001 and has been a practicing Pharmacist for over 16 years. She first studied with her root teacher His Eminence Dzogchen Khenpo Choga Rinpoche in 2003 and for over 13 years has studied and practiced with Rinpoche while helping establish the Dzogchen Retreat Center, USA. and the Dzogchen Shri Singha Foundation.

Lama Shannon graduated from seven Dzogchen Lineage Internships along with many seasonal retreats. In 2014, Lama Shannon also received an advanced degree of Tantra Practitioner at the first Dzogchen Lineage Internship commencement ceremony at the Dzogchen Retreat Center USA. In the same year, Dzogchen Khenpo Choga Rinpoche authorized Lama Shannon, along with eight other Lamas, as a Venerable Archarya Lama. The Lamas were selected through a dynamic process of divination, prayer, Rinpoche’s 10-year evaluation, and a majority vote of the 2014 Dzogchen Lineage Internship Sangha.

Lama Shannon has taught many students in public teaching events, weekend workshops, and tutoring during Dzogchen Lineage Internships. Following her teacher’s aspirations, Lama Shannon has dedicated her life to practicing and teaching the Dharma, serving as a Director on the the Board of the Dzogchen Shri Singha Foundation, and recently, founding One Path Outreach, a humanitarian aid organization which just completed their second medical mission in remote villages of Tibet.

Lama Shannon  a devoted wife and mother who also helped establish the Dzogchen Children’s Association which supports Dzogchen Sangha parents to integrate a modern daily life that is centered on teaching Dharma and engaging in Dharma activities. Lama Shannon aspires to continue to fulfill her teacher’s aspirations to teach and heal others while establishing a stable Dharma system throughout the world that benefits all beings.

About the Buddha Weekly Poll

The Buddha Weekly poll consisted of four questions and was an unscientific internet poll kept live for one week in February 2017. Although the response rate was high, the nature of the questions and the media would not be considered as accurate as blind polls from marketing companies. Never-the-less, the results are reasonable and likely reflect the broader opinions of Mahayana Buddhists. Do you disagree? Comment below.

NOTE

[1] Dakini Power page on Sangye Khandro

[2] Tantra in the West, Tricycle article, interviewing Sangye Khandro

[3] Buddhism and Women, by Venerable K. Sri Dhammananda Maha Thera

[4] Noble Green Tara, Venerable Choje Lama Phunstock

[5] Ten Tibetan Buddhist Women You Need to Know, Elephant Journal

Tara’s vast popularity in Mahayana Buddhism — as both Bodhisattva and Buddha — is easy to understand. Not only is she a “Mother” — a mother deity and the “Mother of All Buddhas” — but she also protects us from the Eight Dangers or Fears, including diseases and epidemics.

How important is Tara? It was at Tara’s urging that the great Atisha left India to go to Tibet and brought the Dharma. It was Tara who challenged great Naropa with the question: “Do you understand the words or the sense?” The Mahsiddha Surya Gupta received teachings on the 21 Taras directly from Tara. The great Enlightened Padmasambhava himself brought Tara practice to Tibet. Countless Mahasiddhis and Yogis in India, Tibet and Nepal relied on Tara.

In other words, her practice is much more than mundane protection from dangers in our daily lives. (Although, to see Tara in action overcoming “attackers” see the beautiful painting below of the monk rescued by Tara from his attackers.)

• NOTE: In this feature, we include the full English-Translated The Sutra of Tara Who Protects from the Eight Fears below along with the Great Dharani of Tara’s Sutra.
• For other features on Tara, please see our special feature section, with many other in-depth feature stories>>

The Sutra of Tara Who Protects from the Eight Fears is important as a Sutra — Tara’s own beautiful, hopeful, evocative and powerful words.

As explained by Martin Wilson in his wonderful book In Praise of Tara:

“Tara’s beautiful sermon concisely presents this basic situation and outlines the levels of Dharma practice that lead out of it. Having made plain the futility of merely reciting mantras while one neglects to follow impeccably the conduct that must go with them, She delivers a Dharani that will help one’s practice if one uses it right.” [1]

The Great Dharani of the Sutra of Tara

This Dharani is the most protective of Dharanis:

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

There are also countless Tantras dedicated to Tara. This sutra is actually found in the Kangyur (which means, “Translation of the Word”) and is incredibly important to Tibetan Buddhists and Buddhists in Nepal and India.

In this feature, we include the full English-Translated The Sutra of Tara Who Protects from the Eight Fears. Sutra recitation is a pre-eminent practice in Mahayana Buddhism. What better way to bring Tara’s protective Enlightened energy into your life than to recite her short sutra daily? Or, for those in a rush, the Great Dharani of the Tara Sutra (above.)

• For other features on Tara, please see our special feature section, with many other in-depth feature stories>>

The Sutra of Tara — the Root of Her Popularity

The Sūtra of Tārā 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) — is the root of Her popularity. Tibetan Buddhists around the world, by the millions, start their day with Tara practice.

Hers is the first practice and mantra of the day. It’s easy to understand why. As we start a new day in danger-filled Samsara, what is more important than protection from our many fears? Think of it as breakfast with Mom. Nourished with the Dharma, and reassured that the Mother Buddha is on our side, we can get through our hectic day. The other reason Her practice comes first is we honour her by not eating meat. Since most of us cannot be full-time vegetarians, we “cheat” by remaining meat-free until after we meditate with Mother Tara. It’s the least we can do karmically. (And, for those who can stay meat-free, Tara smiles.)

Why fears are so important in Buddhism

Dangers and fears we understand instinctively in our mundane lives — but they are also the causes of our obstacles in our Mahayana Bodhisattva aspiration of Enlightenment for the benefit of all sentient beings. If we can overcome these fears and dangers, we can potentially achieve the goal of realizations.

The Eight Fears are the causes of our suffering — and they are also what prevents our realizations. At some level all Buddhist practices — from renunciation through to Lamrim practices and on to Highest Yoga Tantra — all rely on removing our fears and obstacles.

This makes Tara so vital. All Bodhisattvas are compassionate. Tara Herself sprang symbolically from the tears of the World Lord Avalokiteshvara, the Compassionate Bodhisattva. She vowed to help him in his mission to free all suffering sentient beings from Samsara. She is, in fact, an emanation of the Great Lord Chenrezig. She is, as suggested by her green colour, the Activity of all the Buddha’s compassion. What is Her activity? Saving us from the Eight Dangers, the Eight Fears — which are to be understood on two levels: mundane fears and dangers, and the ultimate spiritual fears and dangers.

The Eight Fears, including Epidemic Diseases

In the Sutra, verse 26, the eight fears are listed:

“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 meanings. 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, 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.”

The translator of the Sutra, Martin Wilson comments:

“The function of Tara from which the Sutra takes its title is mentioned only in verse 26…  The only difference from what is now a standard list is ‘plagues’ or epidemic diseases instead of prison.”

Arya’s own beautiful words

In the sutra Arya-Tara Who Saves from the Eight Fears we hear Her own magnificent words. The sutra records her teachings to a Divine Assembly. The first version cited is the latest translation from the 84000 translation project. The second, (slightly different) translation is from Martin Wilson’s work In Praise of Tara.

84000 project

Toh 731

Degé Kangyur, vol. 94 (rgyud ’bum, tsha), folios 222.b–224.b

Praise to the Three Jewels. Praise to the venerable lady Tara. Praise to the Blessed Śākyamuni Buddha.

Thus did I hear at one time. The Blessed One was dwelling in the realm of gods atop Mount Meru. At that time, the goddess Tārā, who was in the assembly, spoke the following words:

Now that you have reached this jewel-like higher realm, you should understand actions and their results. Adhere to the good and abandon the bad, for those who engage in evil actions, will plunge downward when they pass from this world.

Animals, dull and mute, devour one another. They climb and descend, up and down, on an abysmal path of toil. Terrified and afraid, they tremble in panic, as their dreadful suffering defies imagination.

Hungry Ghosts suffer from hunger and thirst, their bodies deformed. If food and drink should appear, it is guarded by others, and even if they consume a little, it turns into fire and swords. Their suffering from hunger and thirst defies imagination.

Those beings who are born in the hell realms are powerlessly led by Yama’s henchmen. Burned and boiled, they are sliced asunder by swords. Their suffering from heat and cold is unbearable.

Thus, those who commit evil deeds in this life, are committing a great injury to themselves. They will be tormented by intense suffering for many eons, with no chance to escape and no means of enduring it.

Keep this clearly in mind, and understand the results of actions. Otherwise you will sow your own unbearable suffering and lament. Even others will be frightened by the terrible din of your agonized screams, for these kinds of sufferings are beyond imagination!

Whoever understands such grave faults will abandon the causes of the three lower realms. Wherever evil manifests, subtle or coarse, act swiftly by way of body, speech, and mind.

You will then be happy and offer help to all beings. You will give up attachment, aversion, and ignorance and strengthen the root of compassion. You will practice virtue, striving avidly with body, speech, and mind, and endeavor in this most profound quintessence.

The fruit of a flower overcome by frost, although cultivated, will produce no sprouts. Likewise, those who transgress their vows and entertain doubts may practice the most profound of vidyā mantras, Thinking, ‘Blessings will come,’ but this is impossible‍— their efforts amount to meaningless hardship.

Their vidyā mantra becomes like the prattle of common folk, and their absorption resembles the musings of a child. But if people without fault practice vidyā mantras, they shall swiftly accomplish whatever they desire.

Minute though it is, the seed of the banyan tree, well moistened with water and manure in seven months can grow as much as a league. If there can be so much change in outer matter, what need to speak of accomplishing knowledge with knowledge? The inner change of luminosity is beyond all measure.

If one relies on a merchant who knows the way and sets out to sea in an excellent ship, one will find whatever riches are desired, and sail smoothly back to one’s home.

Likewise, if one relies on love, compassion, joy, and equanimity, and practices virtue endowed with the mind of awakening, one will set out on a truly perfect path and be sure to reach the land of wisdom.

When an arrow is released from a person’s fingers, it has certainly been shot, even if one thinks otherwise. Likewise, when a person fully comprehends the meaning of reality, the other shore has been reached, even if one thinks otherwise.

Once the aspects of conduct are naturally perfected, the fruit of Buddhahood will undoubtedly be attained.

When the pristine nature of reality is realized, there is no self, no life force, and also no termination of life force.

There is no action and no ripening of action. The extremes are abandoned, and one is liberated.

In order for you to realize that goal, devotedly recite this quintessence as I proclaim it. If you do, the evil deeds of three incalculable eons will be eradicated,

The three lower realms and all the suffering of saṃsāra will be purified, and the obscurations will be cleared away.

The meaningful quintessence is as follows:

oṁ, bodhisattva great lady, goddess, please protect us!

oṁ nama āryāvalokiteśvarāya bodhi­sattvāya mahā­sattvāya mahā­kāruṇikāya

tadyathā

oṁ tāre tuttāre ture sarva­duṣṭān praduṣṭān mama kṛte jambhaya stambhaya mohaya bandhaya hūṁ hūṁ hūṁ phaṭ phaṭ phaṭ svāhā

nama āryāvalobhayā narā bodhisattvā mahā­sattvāni adhiṣṭhānādhiṣṭhite mama sarva­karmāvaraṇa svabhāva­śuddhe

viśuddhe śodhaya viśodhaya hūṁ phaṭ svāhā

Then the goddess, who is herself the embodiment of buddhahood, is praised:

Lady who acts with immense compassion for the good of beings‍—

You have all the major and minor marks and are bedecked with precious substances.

Your smile is ravishing, your countenance is joyful, and your eyes are like flax blossoms.

Your ears are like blossoming trumpet flowers.

Your nose is like a lotus bud.

Your mouth is like a mallow in full bloom.

You have a sparkling body and the figure of a young maiden.

Your speech is like a kalavinka bird, proclaiming the Dharma.

Your compassionate mind guards all beings with love. Your left hand holds a lotus, for you are unstained by saṃsāra’s flaws. Your right hand grants protection to all beings to fulfill their aims.

You are seated on the sun and moon of method and wisdom. Venerable lady Tārā, we take refuge in you! Protect us from the great abyss of saṃsāra!

As we circle within the six transmigrations, may you secure us with your noose of great compassion. As we go astray into the three lower realms, may you place us on a path free from straying.

As we are born into families with wrong views, please introduce us to teachers who possess the mind of awakening.

You protect from the eight dangers. The danger of lions, or pride. The danger of elephants, or delusion. The danger of fire, or hatred. The danger of snakes, or jealousy.

The danger of robbers, or wrong views. The danger of prisons, or desire. The danger of floods, or attachments. The danger of demons, or doubts.

We pay homage to you! In this world and in others as well, protect us from these eight dangers!

Until we have reached our goal of Enlightenment, the other shore, may we make the ten perfections our inseparable allies.

The perfection of generosity. The perfection of good moral conduct. The perfection of Patience. The perfection of diligence. The perfection of concentration. The perfection of insight. The perfection of Method. The perfection of aspiration. The perfection of strength. The perfection of wisdom.

Daughters and sons of the Dharma should write down this teaching, read it, recite it, understand it, contemplate it correctly, and explain it extensively to others.

At her words, the whole assembly rejoiced and offered praise.

This completes the Sūtra of “Venerable Tara Who Protects from the Eight Dangers.”

We dedicate the merit of this recitation to the benefit of all sentient beings. May Venerable Tara Protect all beings from the Eight Dangers.

THE SUTRA OF ARYA-TARA WHO SAVES FROM THE EIGHT FEARS

Homage to the Three Jewels! Homage to Venerable Tara! Homage to the Lord Shakyamuni!

Thus have I heard at one time. The lord was residing in the realm of the gods on Mount Meru. Among the assembly there, the Goddess Tara spoke, as follows.

1. Having reached this gem-like paradise, Understand actions and their results: Keep to good and leave evil aside!
   For whoever practices wrong actions Will, in the life that is to come, fall down.
2. Beasts are dumb and stupid; one eats another;
   Up weary paths, down cliffs, they climb and fall,
   In panic, terror-stricken, trembling with fear,
   Full of caution – one cannot conceive their sufferings.
3. Pretas hunger and thirst, and their bodies won’t do. Should food or drink appear, another guards it,
   Or if they eat some, it turns to fire or swords.
   Their suffering of hunger and thirst can’t be conceived.
4. Sentient beings who are born in hells
   Are led against their will by vicious Yamas,
   Burned and cooked and cut up with sharp weapons; Their suffering, hot or cold, cannot be borne.
5. Therefore, doing wrong deeds in this life Manifests to oneself, magnified –
   For many eons, fierce sorrow torments one With no time to escape, nor chance to bear it.
6. Understand karmic effect by clear recollection. Unbearable suffering and lamentation torment one; Foul speech, fierce body and voice also frighten; These and other sufferings can’t be conceived.
7. Those who, knowing thoroughly the faults, Abandon causes of the three realms of woe And in any gross or subtle sin
   Never engage with body, speech and mind,
8. But though happy themselves aid all migrators, Greed, hate, delusion gone, root of compassion
   Firm, and striving with the three doors pure do virtue, Strive in this essence of the most profound.
9. The fruit of a flower that frost has carried off, Though cultivated, will produce no sprout;
   So too people who doubt and break their vows, Though they may practice most profound mantras,
10. Might think a blessing comes, but it cannot – Their pains become but meaningless fatigue, Their mantras like the talk of common folk, Their concentrations but like childish thoughts.
11. If people practice those mantras without fault,
    Quickly they will accomplish what they wish.
    For example, the seed of the banyan tree (nyagrodha) is tiny, But if well moistened with water and manure,
12. In seven years it grows a league across;
    If even external matter has such growth,
    What of practicing consciousness with consciousness? Inner clear light’s growth is measureless.
13. If, relying on traders who know the way,
    With a suitable boat one puts to sea,
    Then when one has found jewels as one wished, In due course one reaches one’s own home.
14. With Bodhicitta, relying on Love, Compassion, Joy and Equanimity, practice virtue,
    And set out on the Path of true perfection: You will reach the stage of certain knowledge.
15. If an arrow, shot by a man, has flown,
    Indeed it’s been shot, though one may think not. A person who’s realized all Reality’s meaning Goes beyond, although one may think not.
16. Aspect and nature of actions and parts perfected, Without doubt he’ll gain the fruits of Buddhahood. If one understands that pure Reality (dharmata), There is no self, nor life, nor cutting of life,
17. No karma, and no karmic ripening.
    That person abandons extremes and is liberated. If to realize that benefit, you recite
    Devotedly this essence I’m explaining,
18. Sins of three countless eons will be consumed,
    All sufferings of the three realms of woe and samsara Will be washed away, and obscurations cleared. This beneficial essence is as follows.

OM! Bodhisattva-mahasattva, Goddess! Please will you protect me!

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

19. Thereupon, by the Buddha’s power, Full praise was given to the Goddess:
20. With very great Compassion
    You work the weal of beings, Complete in Marks and Signs, Bedecked with jewel adornments, Your neck most beautiful, And smiling, laughing face!

21. Your eye-sense-sphere is like flax-lotuses,
    Your ear-sense-sphere like open uk-cho flowers, Your nose-sense-sphere like fragments of utpalas, Your mouth-sense-sphere like full-grown hollyhocks.
22. Your Body, a lovely maiden’s has various forms;
    Your Speech of kalavinka proclaims the Dharma;
    Your Mind of compassion is all beings’ loving protector.
23. Left, a lotus – unstained with samsara’s faults;
    Right, giving Refuge, to benefit sentient beings;
    You sit on sun and moon seats – Method and Wisdom. Venerable Tara, I go to You for Refuge.
24. Protect me from samsara’s great abyss, Never to circle in the six migrations!
    Hold me with Your cord of Great Compassion, Never to run to the three ill-destiny realms!
25. Set me on a Path where I cannot stray, Never to be born with perverse views! Let me meet a Guru with Bodhicitta, Never meeting with evil companions!
26. Protector from the eight dangers – Lions, elephants and fire,
    Serpents, robbers, water, plagues and demons (pisacas)[2] – homage to You! In this life and in others, From the eight fears please protect me!

27. Until I win the transcendent Result,
    Let me keep inseparable company with
    The ten Paramitas of Giving, Morality,
    Patience, Energy, Dhyana, Wisdom, Means,
    Vow and Power and likewise Wisdom – knowledge!

Any son or daughter of good family should write this teaching, read it, recite it, preserve it, practice right attention upon it, and extensively teach it to others.

Thus spoke [the Lord], and the whole assembly, enraptured, exalted [His word]. This completes the Sutra of Arya –Tara Who Saves from the Eight Fears.

• For other features on Tara, please see our special feature section, with many other in-depth feature stories>>

NOTES

[1] The Sutra of Arya-Tara found in Tibetan translation in the Kangyur. The Sutra of Arya-Tara Who Saves From the Eight Fears, translated by Martin Willson, in In Praise of Tara: Songs to the Saviouress, published by Wisdom Publications, 1986, page 87-91

[2] Pishachas are flesh-eating demons in Hindu theology. Such theology describes them as the sons of either Krodha or as Dakṣa’s daughter Piśāca. They have been described to bulging veins and protruding, red eyes. They are believed to have their own languages, known as Paiśāci.

[3] Sutra of Ayra Tara Who Saves from Eight Fears, translated by 84000: Translating the Words of the Buddha is a global non-profit initiative to translate all the Buddha’s words into modern languages, and to make them available to everyone.

From “ringing the bell 108 times” as a ceremony, to great festivals of light and offerings, Lunar New Year marks the special day for the “Buddha to Come” Maitreya. On this day, we celebrate with loving-kindness and generosity — to honor his name, which translates as “loving kindness” (Maitri). He is so loving and kind, he is often just called “loving gentle friend.”

Especially important on His day is offerings, charity, supporting friends and Sangha and helping others with loving-kindness. Acts of loving-kindness are praising Maitreya, our kind Noble Friend.

Maitreya is foretold in Samyutta Nikaya’s Maitreyavimāna Sutta (Samyutta Nikāya 36.21). Mention of Maitreya is made numerous times throughout the Mahayana Sutras such as the Heart Sutra and Surangama Sutra, often reaffirming that Maitreya will be a Buddha who follows after Gautama Buddha. An entire chapter of the Lotus Sutra is dedicated to Maitreya.

In Mahayana traditions we celebrate Maitreya Day on lunar new year — this year February 10, 2024. This corresponds also with Losar in Tibetan tradition and Chinese New Year. There are many reasons to celebrate. In Tibetan tradition, we celebrate the 15 Days of Shakyamuni Buddha’s miracles, starting February 10 and going to the 24th — considered Holy Buddha Days with extra merit for practices and offerings. In Mahayana tradition, New Years marks Maitreya Day. For many of us, we celebrate both. This is a celebration of the Buddha who came, Shakyamuni Buddha, and the Buddha who is to come, Maitreya.

Who is Maitreya Buddha: The Future Buddha and His Teachings

Maitreya Buddha, also known as the Future Buddha, is a significant figure in the teachings (For a full feature on Maitreya, see>>). He is the Bodhisattva who embodies loving-kindness — the meaning of his name — and will appear on Earth in the future, demonstrate enlightenment, and teach the pure Dharma. We say “demonstrate enlilghtenment” in the same way as we traditionally think of Gautama Buddha. Gautama was a Bodhisattva, born to Earth, already Enlightened, but who demonstrated the way to Enlightenment for our benefit. In the same way, Maitreya, an Enlightened Bodhisattva, will also be born again on Earth — in the time of greatest degeneration — to bring about a period of great peace and understanding in the world, marking a new beginning.

• Learn more about Maitreya and his mantras and practices>>

Maitreya Buddha’s name is derived from the Sanskrit word “maitri”, which means friendship and kindness. Even though every Bodhisaattva embodies compassion, wisdom and metta, he is synonymous with them. His future teachings will likewise orbit around the cultivation of such qualities, promoting love, compassion, and understanding among people. Buddhists worldwide anticipate his arrival as it signifies a time of unbridled love, joy, and universal peace ^source.

In most Buddhist traditions, Maitreya Buddha is depicted as sitting with both of his feet on the ground, representing readiness and his imminent journey to Earth. This portrayal signifies his promise to appear at a time when Dharma will be forgotten, reminding us of the importance of maintaining our practice and upholding the teachings of Buddha.

So, as we prepare to celebrate Maitreya Buddha Day, remember that it is an opportunity to reaffirm your commitment to embodying the values of love, compassion, and kindness that Maitreya Buddha represents. His best offerings are generous offerings, helping others, kindness, love, and following the precepts.

By carrying these values in your daily activities, you are essentially embodying the teachings of the Future Buddha, thereby contributing to the manifestation of a more loving and peaceful world.

Starting the Lunar New Year with Maitreya Buddha Day: What Does it Mean?

To begin the Lunar New Year with Maitreya Buddha Day is symbolic of “new” — remembering he will be the future Buddha — and it signals our practice commitment to a year of loving kindness, wisdom and compassion. It is meant to embody a renewal of self and spirit, mirroring the renewal phase of the moon, and marking the start of the Lunar New Year.

• For more on Lunar Dates in Dharma practice, and the dates for 2024, see>>

Starting the year with Maitreya Buddha Day signifies a distinct departure from the past and a heartfelt intention to embrace the enlightened future that Maitreya Buddha signifies. Imagine it as stepping into a new chapter equipped with peace, compassion, and wisdom, three fundamental virtues embodied by this effervescent Buddha of the future.

Sharing in this celebration gives you an opportunity to immerse yourself in the teachings of Maitreya Buddha and align with his core message. The wisdom of Maitreya Buddha is aimed at unconditional love and the end of suffering through the attainment of enlightenment. Remember, this occasion isn’t just a day, it’s a platform to build a more loving and mindful year ahead. Starting your year this way can set a positive tone and orient your actions towards those of compassion and understanding.

Now, as you anticipate this spiritual event, you might be wondering how you can make the most of it. Well, the good news is, you’re already off to a promising start by understanding its significance. As we delve into the practices and techniques to celebrate Maitreya Buddha Day in detail, you’ll discover practical and meaningful ways to bring the essence of this celebration into your everyday life, even after the Lunar New Year has passed.

Traditional Practices to Welcome the Lunar New Year with Maitreya Buddha Day

Embracing Maitreya Buddha Day involves hearty observance of various traditional practices that not only pay homage to the Maitreya Buddha but also help to start the Lunar New Year on a positive note. These generosity-oriented practices are rooted in mindfulness, goodwill, and compassion—core principles associated with the teachings of Maitreya Buddha.

One such traditional practice is the recital of the Sutras mentioning Maitreya. This recitation is not only to invoke the blessings of Maitreya Buddha, and that he may guide us through wisdom and compassion in times of difficulty, but to generate wisdom and merit through sutra recitation.

Another form of veneration on this special day involves the distribution of food and other essentials to the poor, donating to Dharma causes and the Sangha, supporting any Noble Dharma activity, or any other charitable activities. The merit of this giving is multipled millions of times on Maitreya and Buddha Days, according to Lama Zopa Rinpoche, based on the Vinaya text Treasure of Quotations and Logic.

Maitreya is synonymous with love and we show this with our generosity. This selfless aid to those less fortunate resonates with Maitreya Buddha’s teachings of loving-kindness and generosity, encouraging each one of us to broaden our compassion and kindness towards all beings.

Traditionally, we welcome the shining light of Maitreya with candles and light, as much as possible. This is one reason, on New Year, you see fireworks, butterlamp offerings by the thousands and lanterns floating down the river, or across the sky.

How to reach Maitreya today

Although he will come as the “future” manifested Buddha in our world, according to the prophecies of Shakyamuni Buddha, he is “reachable” now through meditation, prayer, mantras and practice. Although he resides in Tushita Heaven — he is active as a compassionate Bodhisattva. Simply call his name, meditate on his form, chant his mantra, and his compassionate power will reach you.

His simplest prayer is to chant:

Come, Maitreya, Come!

Maitreya’s mantra

His seed syllable is maim.

Mai

His mantra, with Tibetan and Siddham characters — from VisibleMantra.org — is:

oṃ mai tri ma hā mai tri mai tri ye svā hā

oṃ maitri mahāmaitri maitriye svāhā

Especially profound is the Mantra of Maitreya Buddha’s Promise.

The Mantra of Maitreya Buddha’s Promise

(Arya-Maitrina-pratijna-nama-dharani)

The root mantra

NAMO RATNA TRAYAYA

Homage to the Three Jewels

NAMO BHAGAVATE SHAKYAMUNIYE TATHAGATAYA ARHATE SAMYAK SAM BUDDHAYA

Homage to the Lord Shakyamuni, Tathagata, Arhat, Completely Perfect Buddha

TADYATHA: OM AJITE AJITE APARAJITE

As follows: Om Invincible, Invincible, Unconquered

AJITAN CHAYA HARA HARA

Conquer the Unconquered, take, take [it]

MAITRI AVALOKITE KARA KARA

You Who Look Down with Friendliness, act, act

MAHA SAMAYA SIDDHI BHARA BHARA

Bring, bring the fulfillment of your great pledge

MAHA BODHI MÄNDA VIJA

Shake the seat of great awakening

MARA MARA ATMAKAM SAMAYA

Remember, remember [your] pledge for us

BODHI BODHI MAHA BODHI SVAHA

Awakening, awakening, great awakening, svaha

The heart mantra

OM MOHI MOHI MAHA MOHI SVAHA

Om fascinating, fascinating, greatly fascinating, svaha

The close heart mantra

OM MUNI MUNI MARA SVAHA

Om sage, sage, remember, svaha

 

Frequently referred to as Chintachakra White Wish-Granting Wheel Tara or simply White Tara, this embodiment of sublime enlightenment beautifully encapsulates all five key activities and wisdoms of the Buddha Families: pacifying, magnetizing, enriching and wrathful actions, plus all-activities of protection – blending in her practice as a comprehensive activity practice.

With other Taras, or other practices, we typically focus on one activity. For example, with a Red Tara we might meditate on magnetizing. For Yellow Tara, we emphasize enriching. Black Taras bring their wrath. With other White Taras, several of which appear in the 21 Taras, for example, we expect Pacifying activities. But, with White Chintachakra Wish-Granting Tara, we practice all of the activities.

The Wish-Granting Wheel Tara

Chintachakra White Wish-Granting Wheel Tara, unique among the other White Taras found in the 21 Taras, is a combination of all the activities. Imagine white light exiting a prism and separating into the primary colors. White Tara does this.

She is the prism, and as we practice her meditation, and her mantra, we rays of colored lights emitting from her prism — not just white, but altogether a prism of six lights:

• First is white, purifying light and intention.
• Then yellow enriching light and intention.
• Third, red magnetizing light and intention.
• Fourth is bright sky blue fierce and wrathful light and intention.
• Fifth is pervasive green light, the light of Mother Samaya Tara, which is the synthesis of infinite activities.
• Last, a startling magenta purple light (some translations call it brown), surrounds us in an impenetrable field of protection.

This is the stunning Wheel of Wish-Granting Tara, the shining light of unlimited powerful activities.

The Fusion of All Buddha Families: The Uniqueness of Chintachakra White Tara

Supreme Chintachakra White Tara encompasses a very unique blend of visualizations. After our initial preliminary practices of Taking Refuge, Purification and Making Offerings, and our initial mantra chanting, we then, one by one,  visualize all of the activities of the Buddha Families as emanated rays of lights of different colors (along with one additional protective color). As we do, we visualize her activities blessing all the realms and all sentient beings.

Even though she is a “so-called” White Pacifying Tara, her distinct meditation fuses all the Buddha families – the five categories that represent the different aspects of the enlightened mind. We consciously meditate on each of the activities of each of the Buddha families in the nature of blessings of empowered light

White Tara is really an All-Tara All-Colour Tara

In some Buddhist practices you hear the term “Rainbow” — referring to a number of things, but in terms of deity colors often meaning the combination of all activities and colors. For example, the Rainbow Padmasambhava. White Chintachakra is actually a White Tara, but this is the prism before it breaks into a rainbow of lights. As we chant her mantra, the prism sends out powerful laser-precise beams of all colors, to perform all the activities. White Tara, in essence, is also a Rainbow Tara, at least in this context.

This embodiment of collective activities transforms White Tara into a comprehensive Buddhist practice. As a practitioner, you engage with all forms of enlightened action, encapsulated in one deity.

This is not just the five activities, but the five wisdoms, as Tara is a Wisdom Mother. Even though we visualize White Tara as White, we see rainbows of colors emitting from her heart. So as we visualize the various colors of light, we also meditate on the wisdom of each Buddha Family:

• First is the White Buddha Family, the light of White Tara, which sends out pacifying activities, pacifying illness, dons and obstacles. This activity helps us overcome the poisons of ignorance and delusion as we meditate on the Wisdom of the Dharma essence, the Perfection of Wisdom.
• Second is the Yellow Gold light of Yellow Tara, the activities of enriching, which overcomes the obstacles of poverty and lack of bounty both in riches and in life-force. This overcomes the poisons of pride and greed with the wisdom of equanimity.
• Third is the Red Light of Red Tara, the activities of enchanting and magnetizing, which overcomes the obstacles of lust and clinging. This overcomes the poison of attachment with the Wisdom of Discernment.
• Fourth is the Blue Light of Black or Blue Tara (they are the same, the color of “space”) , the activities of wrath and power that destroy or nulify agression. This overcomes the poisons of aversion and hate with the Wisdom of Reflection.
• Fifth is the Green Light of Green Samaya Tara, the collective activities of all the Buddha Families in their most “windy” active form. Green Tara is the hurricane of activities, the Super Hero who flies to the aid of people. Her green light emits now from Mother White Tara in this practice, completing all the activities, and overcoming all dangers. This light is supresses the poisons of envy and jealousy and becomes the Wisdom of Perfect Practice.
• Last is the Magenta Purple Light which becomes a “tent of protection” around the practitioner.

While visualizing the different colors of lights as described in your Sadhana (or in the guided meditation below), you chant the White Tara mantra. Here is a 2 hour mantra chanting session:

Through her embodiment of multifaceted activities and the incorporation of these elements in sadhana meditation, Chintachakra White Tara practice sets itself  apart from other practices. While there are other practices that visualize all five activities on the inner body  — in Body Mandala practices — White Chintachakra Tara’s meditation visualizes the activity lights emiting outwards to all sentient beings, engaging in benefiting activities for all beings.

Deciphering the Symbolism of Supreme White Tara’s Seven Eyes

When we envision Supreme White Tara, one of the most striking features is her seven eyes. But what do these eyes mean? In Buddhist symbology, each eye of White Tara is representative of her omnipresent compassion and vigilance in protecting living beings from physical and spiritual harm. They symbolize her ability to see suffering in all realms of existence and her willingness to provide help wherever it’s needed.

Going beyond the basic symbolism of eyes, Tara’s Seven eyes carry special signficance, as explained by Robert Beer:

 “She is adorned with seven bow-shaped eyes, with her three facial eyes representing the perfection of her body, speech and mind, and the four eyes in her palms and soles symbolizing the “Four Immeasurables” of her loving kindness, boundless compassion, sympathetic joy, and perfect equanimity.”

In details, Supreme White Tara has one eye on her forehead, one on each palm of her hands, one on each sole of her feet, and the traditional two on the face. These eyes reflect her omniscient view. The eye on her forehead indicates her ability to see the divine truth, while the eyes on her palms and soles represent her ability to help beings in the human all the realms of existence. They are also symbolic of her attentiveness to those who faithfully practice her teachings and of her readiness to respond to their prayers.

This understanding of White Tara’s seven eyes can be traced back to sutras and commentaries in the Buddhist canon such as The Saddharma Pundarika Sutra, The Sutra of Golden Light and Jetsun Taranatha’s “The Origin of the Tara Tantra.”

By understanding the symbolism of White Tara’s seven eyes, practitioners can deepen their connection with her and cultivate an increased appreciation for her boundless compassion. They can recognize White Tara’s dedication to alleviating suffering in all realms of existence and feel comforted knowing that, like a mother for her children, White Tara is always keeping a watchful eye over them.

In essence, the seven eyes of Supreme White Tara are not just physical features; they are potent symbols of her divine qualities of omniscience, compassion, and vigilance. They serve as reminders of her transformative teachings, her loving-kindness, and her ceaseless commitment to the welfare of all sentient beings.

Chintatakra White Tara’s Other Symbols

Robert Beer, the expert on Buddhist deity symbolism desscribes the rest of her attributes and symbols:

“White Tara sits in vajra-posture upon a white moon disc on the golden centre or sun-disc of an immaculate pinkish-white lotus. She is beautiful, peaceful, graceful and youthful like a sixteen-year-old, with full breasts, a narrow waist, and a sweetly smiling face. Her complexion is radiant and white like a full autumnal moon. In this composition the aureole disc of a full autumnal moon forms both her aura and her backrest, which is encircled by rainbows and radiates beams of pure light throughout the ten directions. ..With her lowered right hand she makes the open-palmed boon-granting varada-mudra of supreme generosity. And with her left hand she makes the abhaya-mudra of protection or giving refuge, as she holds the stem of an immaculate bluish-white utpala lotus blossom in front of her heart. This lotus blossoms at the level of her ear and bears a fruit, an open blossom and a bud, representing the Buddhas of the three times – past, present, and future.

She wears the five divine silk garments and eight jeweled ornaments of a sambhogakaya goddess, with these being her golden tiara; earrings; bracelets, armlets and anklets; and short, medium and long necklaces. Half of her long sapphire-black hair is bound up into a topknot, while the other half hangs freely behind her back. Her golden tiara is adorned with little flowers and five jewels, and from the crown of her head emerge two entwining rainbows that embrace the halo-like sphere or tigle of rainbow light that encircles the form of red Amitabha Buddha, the “Lord of the Padma or Lotus Family” to which White Tara belongs. Amitabha wears the three orange-red robes of an ordained bhikshu or Buddhist monk, and with his two hands joined upon his lap in the dhyana-mudra of meditative equipoise he holds his nectar-filled blue alms-bowl.

In front of Tara’s lotus-seat is a convoluted lotus leaf bearing the five sensory objects of a golden mirror (sight), a pair of cymbals (sound), a conch full of perfume (smell), fruits (taste), and a red silk cloth (touch). On either side of these are two stacks of precious jewels, along with the “seven precious insignia of the chakravartin or universal monarch” – white tusks (elephant); rhinoceros horn (horse); triple-eyed gem (jewel); crossed white lozenges (general) on the left. And coral (wheel); square earrings (minister); round earrings (queen), and tusks on the right. A fruit-laden tree, rainbow, water and clouds appear in the background landscape.”

“White Tara practice for compassion, long life and peace is an equally widespread Tara practice in Tibet and the Himalaya region,” wrote Venerable Zasep Rinpoche in his new book Tara at your Lotus Heart, a sequel to his popular Tara in the Palm of Your Hand.

 

White Tara and Yanfen

A recent, typical anecdote of White Tara’s activity — typical, because you’ll find thousands of these true stories — is a recent Facebook post by Amrita Nadi.

Amrita Nadi posted, with a picture of Yanfen and Garchen Rinpoche:

“There is a story behind this picture that HE Garchen Rinpoche wanted shared with everyone.

Yanfen, the lady in the photo was very ill 28 years ago and her doctor told her and her family that they should prepare for her death. She came to see Rinpoche and Rinpoche instructed her to visualize White Tara and do her mantra everyday.

She is shown here greeting Rinpoche on his recent trip to Tibet at age 88. HE Garchen Rinpoche told Yanfen that she should share this story so that people understand the result of White Tara practice and if you supplicate White Tara she will help and protect you.

Om Tare Tutare Mama Ayu Punya Jhana Puktrim Kuru Svaha!”

Tara as the Mother of All Buddhas

Tara is often called the Mother of all the Buddhas. She represents the wisdom of the Buddhas. It is wisdom that is the mother of Enlightenment.

Venerable Zasep Rinpoche explains: “Prajnaparamita or Mahamata, the great mother, manifested as Tara; almost all female deities are emanations of Tara, the most beloved and best known of them. Emanations of Tara include the powerful female deities, Vajrayogini, Kurukulla, Sarasvati, Machig Labdron, and Palden Lhamo.”

The Power of Tara

In his new book, Tara At Your Lotus Heart, Zasep Rinpoche, describes many of his own experiences with Tara throughout his life:

“I myself have had many experiences of the power of Tara, starting from when I was a boy in Tibet. When I was six or so, my grandmother and I, along with an attendant, were riding on a mountain path. Suddenly we came across a mother bear with three cubs. She turned on us as if to attack. My grandmother quickly recited Tara’s mantra. Instantly the bear turned her back on us and ambled off, following her three cubs, which were wandering away. Just to be on the safe side, my grandmother continued reciting Tara’s mantras all afternoon.”

The practice of White Tara is widespread among Tibetans and Himalayan Buddhists. White Tara is also known as Sitala (“the cool one”), due to her power to heal fevers. White Tara is perhaps the most popular Tara among Western practitioners.

White Tara for Healing

“White Tara is particularly associated with healing, protecting and stabilizing your life-force.” Gelek Rimpoche

White Tara is as much the “swift heroine” as Green Tara—since they’re both aspects of Tara, who is known as the “swift savior.”

How fast is she?

In Tibet, there’s a saying, “For protection, call on your protector if you have time—but call on Tara if you have no time.”

A prayer from the fifth Dalai Lama puts it this way: “Merely by remembering Her feet one is protected.”

Is White Tara the Same as Tara?

“The main characteristic of Arya Tara— Noble Tara— is that she is a Buddha who in earlier times promised to always be born in the pure form of a female body in order to help living beings reach enlightenment. There are many outer and inner impediments that practitioners encounter, so Arya Tara manifests in order to eliminate hindrances and obstacles one runs in to while on the path to liberation from suffering.”

—Venerable Chöje Lama Phuntsok

White Tara is one of the main 21 manifestations of Arya Tara—which means, yes, She is Tara. In Venerable Choje Lama Phuntsok’s words: [White] “Tara protects disciples from one of the main outer hindrances, which is death – she helps practitioners live a long life.”

There’s an old unattributed Buddhist saying—which is my way of demonstrating why White Tara is for healing practice:

“Good Health is the simply the slowest way for a human to die.”— Unknown

Explaining from the point of view of the Kagyu lineage, Venerable Lama Phuntsok said: ” …White Arya Tara, from among the 21 Taras, frees practitioners from untimely death. It is truly possible to extend the span of one’s life by practicing White Tara and this will be very beneficial for one’s Dharma practice.”

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

How Does Tara Heal?

Again, drawing on the teachings of Venerable Lama Phuntsok, White Tara overcomes the impediment to long life and long Dharma practice: “All problems—sufferings, sicknesses, and diseases arise from thoughts that are based upon attachment, aversion, and ignorance as to the way things really are. It is said again and again that the worst obstacle is the third—concepts and thoughts. We continually think that we want to be happy and be free from suffering; we therefore never stop wanting more and more and as a result increase our attachment and aversion.”

Buddhism teaches that “we are the creators of our own suffering,” said Venerable Zasep Tulku Rinpoche at a recent Lojong Seven-Point Mind Training retreat at Gaden Choling Toronto. “Everything depends on mind.”

From this point of view, all of our problems, including health issues, arise from our mind and concepts. Tara helps us to overcome the obstacles of mind and body. At a relative level, Tara rescues from disease, illness and apparently “external” health factors. At an ultimate level, Tara protects our mind, preventing the rising of attachments, aversion and ignorance.

Famously, Tara protects from the eight fears—fear of fire, lions elephants, snakes, imprisonment, floods, demons, robbers—but these eight fears are also “metaphors” for the cause of our obstacles leading to suffering. The fifth great Dalai Lama wrote a magnificent praise for Green Tara where he illustrated the metaphors of the eight great internal fears: anger (fire), pride (lions), ignorance (elephants), snakes (envy), imprisonment (avarice), floods (attachment), demons (doubt) and robbers (wrong views.)

Practicing White Tara

Sita Tara rescues all, and requires no special permissions or initiations to practice at a basic level. Advanced practices, some sadhanas and advanced healing certainly require a teacher’s guidance and permission, but the meditations and practices I’m discussing here are for anyone.

Meditating on Sita Tara is a good place to start. If you have time, take a half hour and meditate along with Gelek Rimpoche of Jewel Heart—a well-known and highly realized teacher of the Gelugpa tradition.

Gelek Rimpoche of Jewel Heart “White Tara Guided Meditation”:

Mantra and Meditation

Mantra is very effective for protection and healing both. Simply repeating the mantra with focus is enough to bring healing. Visualizing Tara’s blessings entering into your body as purifying light, purging illness and pushing out negativities as black smoke or sludge, is even more affirming, strengthening the blessing.

According to the FPMT Education Department, “This meditation can be done on behalf of oneself or others. It is frequently done to remove the obstacles to our gurus’ long lives and health. If one has experienced many health problems, accidents, depression, or a loss of “lust for life,” the practice of White Tara can be especially powerful.”

Tara Mantra

Tara’s mantra, chanted by millions daily around the world connects with Tara, including the White aspect—since all Tara’s are ultimately one:

Om Tare Tuttare Ture Svaha

Pronounced Aum Tah-ray Tew-tah-ray Tew-ray Svah-ha. Svaha is sometimes pronounced Soha in Tibetan traditions.

The root Tara mantra (above) is as effective as the more specialized White Tara mantra (see White Tara Mantra below)—which adds more specific requests and intentions.

Mantras were given by the Buddhas via Sutra or transmission of lineage, and carry great cumulative, power. Mantra literally can translate as “mind protection.” Since the mind affects health, a Sanskrit mantra dedicated specifically to healing is very effective.

The meaning of the mantra is explained in numerous ways by many great teachers, all of which are complimentary and correct. Lama Zopa Rinpoche taught [2]:

• “TARE shows that Mother Tara liberates living beings from samsara”
• “TUTTARE liberates you from the eight fears related to the external dangers from fire, water, air, earth and also from such things as thieves and dangerous animals. However the main dangers come from ignorance, attachment, anger, pride, jealousy, miserliness, doubt and wrong views.”
• “TURE liberates you from disease”—so Green Tara is equally the Healer as White.

One reason Tara’s mantra is especially meaningful is that it contains within it the entire teachings on the Four Noble Truths. See our previous stories on Tara in Buddha Weekly for more on this:

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

Here is one of the most beautiful sung versions of Tara’s mantra by the Internationally famous Ani Choying Dolma at the Rigpa Center Berlin:

Lung or Empowerment

Although Tara mantras can be practiced by anyone—they are more effective when transmitted by a teacher. If you are in need of healing, it would be ideal to seek out a qualified lineage teacher and ask for either lung or initiation. Lung is, broadly speaking, transmission of the mantra itself (or permission to use the mantra), whereas initiation (also known as empowerment) can involve complete deity practice and commitments.

According to the highly realized teacher Lama Zopa Rinpoche and the FPMT, “empowerment of Tara is needed to practice [Tara’s] sadhana in full. However, one can do this practice without such an empowerment as long as one does not generate oneself as the deity. If one does not have the empowerment, one can do the self-generation practice at the crown of one’s head.” Basically, visualize Tara and meditate on her, and receive blessings from her, but do not absorb or merge with Tara—a more advance practice.

With or without empowerment, all mantras carry the blessings of the deity—connecting us with our inner Buddha or Tara (Buddhanature). Mantas are quite powerful in meditation and active healing. If empowerment or lung is impossible, the mantras are less powerful, but still effective. I chanted Tara’s mantra for eight years before a teacher came into my life to guide me and empower my practice of Tara. I believe, in some ways, chanting the mantra for those years created the conditions for me to find my teacher.

Anyone can chant Tara’s mantra. The visualizations and certain other practices are different if you receive teachings from a qualified teacher. In Tibet, some of the first words children learn to speak are mantras, particularly “Om Mani Padme Hum” and “Om Tare Tuttare Ture Svaha.”

White Tara Mantra

White Tara mantra is Tara’s root mantra, but energized with additional intentions and “words of power.” After Om Tare Tuttare Ture—and before the final Svaha—the mantra adds “Mama Ayuh Punya Jnana Pushtim Kuru Svaha, thus becoming:

Om Tare Tuttare Ture Mama Ayuh Punya Jnana Pushtim Kuru Svaha

Pronounced: oṃ tā re tu ttā re tu re ma ma ā yuḥ pu ṇya jñā na pu ṣṭiṃ ku ru svā hā

In Tibetan pronunciation this might sound like:

Om Tare Tuttare Ture Mama Ayur Puney Gyana Puntin Kuru Soha

The three extra words do have multiple meanings, but are generally translated as:

• Mama — “mine” or “I would like to possess these qualities”
• Ayuh —”long life” — for which White Tara is famous
• Punya ­— “merit” — to live ethically
• Jnana — “wisdom”
• Pushtim — “increase”

When added to the root Tara Mantra, the mantra is basically drawing on Tara’s power to increase my long life, merit and wisdom and blessings.

For main healing practice, normally the mantra is recited with visualizations of Tara, however singing or chanting is a very beautiful and effective way to receive the blessings.

Here’s one of the most beautiful “chanted” versions.

Versatility of the White Tara Mantra

Healing and helping others is something we all should all wish to accomplish. Aside from the selfish goal of increasing our own merit and good karma, we engage our compassion as humans and Buddhists when we think of others.

The White Tara mantra can be modified from a “personal” affirmation to one targeted at someone else. “Mama” in the mantra means “mine”, or “I” or “me” meant for self healing. Simply replacing “Mama” with the name of another person sends Tara’s healing power and blessings to someone else.

For instance, if we wanted to practice White Tara for the long life of my teacher or parents, we would substitute Mama:

Om Tare Tuttare Ture [person’s name] Ayuh Punya Jnana Pushtim Kuru Svaha

Wishing your teacher long life would become

Om Tare Tuttare Ture [Your teacher’s name] Ayuh Punya Jnana Pushtim Kuru Svaha

Wishing the Dalai Lama long life would become

Om Tare Tuttare Ture His Holiness the Dalai Lama Ayuh Punya Jnana Pushtim Kuru Svaha

There are also forms of White Tara’s mantra for subduing or pacifying, with somewhat different wording, meant for subjugating fevers, viruses, evil spirits and so on, but those are more advanced practices that should be guided by a teacher. Fevers, evil spirits and viruses are equally subdued by the main White Tara mantra, or even the root mantra of Om Tare Tuttare Ture Svaha.

More Advanced White Tara Healing

Tibetan medicine often makes use of “mantra-blessed water or medicines.” At a basic level, after performing a twenty or thirty minute mantra recitation-meditation, preferably visualizing Tara, blow on your medicine or a glass of water and visualize the mantra’s “power of Tara’s speech” as light coming from your mouth and being absorbed. Then, consume the medicine.

In more intense practices, or when the medicine is for someone else, you can place a week’s supply of medicine on a table or shrine dedicated to Tara with Her Image, some water bowl offerings, perhaps Her mantra written out, and other meaningful objects. Chant the mantra for a week, then use/dispense the blessed medicine.

Finally, mantra’s fullest ripening comes from full performance of a sadhana. These are passed down through the centuries by direct transmission of teacher to teacher, right back to the Buddha or Enlightened Being. These normally require a teacher’s transmission, lung or empowerment. Some sadhanas, such as White Tara’s sadhana written by the fifth Great Dalai Lama can be performed by anyone, provided the uninitiated do not generate themselves as the deity. In other words, substitute simple visualization for generation of oneself as Tara.

White Tara’s Visualization

Visualizing Tara is an important part of mantra recitation when possible. Although the mantra can be recited while walking, cooking, etc, when engaging in a highly focused healing practice, sitting with eyes closed (or half closed) in meditation is best.

“Visualization isn’t the best translation for what we do,” explained Venerable Jigme in her talk during a White Tara Retreat (see video below). “We’re actually working with our imagination. Visualization implies that we’re working with a visual image, and then using our eyes. So, we’re working with our imagination… not only are we working with imagined sights, but we’re working with imagined touch and smells and sounds, physical sensations and feelings.”

“We use our imaginations in a very practical manner to develop the potential we all have to transform ourselves,” Venerable Jigme continued. “So, it’s quite an important piece of our practice! It’s a very creative process.”

Tara’s Image

When you have a teacher’s guidance—the visualization would be as he or she instructs. There are generation practices associated with some initiations, but none of that should be contemplated without a teacher.

For someone without a teacher’s guidance, a basic visualization of Tara in front of you—generally involving healing white light flowing from Tara into you or the person being healed—is simplest. Sometimes you visualize Tara on top of your head, arising from your crown chakra sitting on a lotus throne with 1000 petals.

You can make the visualization simple or complex. More complex and detailed visualizations engage the mind to a higher level, and tend to be more effective for that reason. Visualize what you can of the following details.

White Tara is shining white, the nature of light, a glowing beacon of healing, vitality and perfection. We wouldn’t think of Tara as flesh and bone, but as glorious, spectacular, awe-inspiring (and at the same time) soothing light. Sometimes, what is meant by “body of light” is “uncontaminated body.”

In the same way Tara is visualized uncontaminated and spectacular, we should see Her arrayed in gorgeous silks and shining jewels like stars. Tara, Her name, literally translates as “star.” The beautiful ornaments are not meant to show attachment, but are symbolic of Her transcendence. On the crown of Her head is a crown of five sides representing the five Dhyani Buddhas and on top of Her hair knot is Amitayas Buddha, the Buddha of Long Life. Amitayus is the Long Life emanation of Amitabha. With other Taras we visualize Amitabha as her hair ornament. Amitabha and Amitayus are the same Buddha, different manifestations (similar to Green and White Tara). Amitayas and Amitabha are both red in colour.

We visualize Tara sitting on a thousand-petal white lotus. She is sitting in a position of meditative equipoise in the vajra (full lotus) position. The glorious lotus signifies renunciation, the spontaneous wish to be free from samsara, or cyclic existence. From Geshe Wangdu’s White Tara Commentary: ” So the manner in which the lotus signifies renunciation is that, even though the lotus itself was born out of a pond, what we call a swamp, or a muddy pond, even though it grows out of that, when it blooms on top of the water, there’s not even a bit of mud on its’ petals, and it is free of the mud itself. That is how it resembles renunciation.”

The Lotus and Moon Disc

On the lotus is a moon-disc, representing all-important bodhicitta, and the wish to achieve enlightenment. The deity sits on both a lotus and moon-disc, indicating Tara has achieved enlightenment through renunciation and bodhicitta.

Beautiful Tara Herself has one face, two arms, but—importantly—seven eyes. An eye appears on each of Her hand palms, Her feet and three on Her face (two “regular” eyes and the wisdom eye on the forehead chakra). The eyes represent how the Mother of the Buddhas sees all our suffering.

Seven Eyes of White Tara

Very strikingly, the position of the seven eyes create the shape of the sankrit letter TAM which is Tara’s mantra when you connect the eyes with lines), according to Visible Mantra[3]. Also, they symbolize the special relationship between the five “extra” eyes of White Tara and the five Dhyani Buddhas: Akshobya, Amitabha, Amoghisiddhi, Vairochana and Ratnasambhava.

The right hand of Tara is in the “mudra” (hand gesture representing) Supreme Generosity—the mudra that signifies Tara is ready and willing to grant us the state of Enlightenment.

The left hand of Tara holds a white lotus flower or uptala. Uptala is really a different flower from the lotus, but most people are content with visualizing a lotus. The uptala stems out in three branches, each with a different flower, one in full bloom, one about to open, one just a bud. These represent the Buddhas of the three times: past, present and future.

In advanced visualizations, we’d see a white syllable TAM—Tara’s seed syllable mantra. If you don’t know what that is, it’s best to wait for a teacher. The Tam is normally at her heart. Often, visualizations would—as with other Buddhas—visualize shining seed syllables OM, AH and HUM at her crown, throat and heart respectively. These represent the Holy body (OM), speech (AH) and mind (HUM) of Tara Buddha.

Healing Light Visualization

You might visualize (imagine) white healing light flowing from Tara into your crown chakra (top of your head) or heart chakra, or all of your chakras. The energy fills you as you chant the mantra, displacing negativities, bad karma, disease and other impurities—often visualized as black smoke or sludge dispelled violently from your body. For advanced practices, your teacher would guide your visualization, but for simple practices, the healing light is a safe, effective image.

As a final note, try to imagine Tara as a real, three dimensional being of light, who can move, speak, gesture, transmit—Tara is above all “activity” of the Buddhas and definitely not a static two-dimensional picture.

For a better description on how to visualize during Tara Deity Practice, please refer to Venerable Jigme (Sravasti Abbey’s” teaching video, part of a White Tara retreat (7 minute video):

Simple White Tara Practice

A simple daily practice, or a practice that you could use when you are ill, would normally include some basic fundamentals, such as going for refuge. Many teachers say that Refuge is the first healing. When you take refuge in Buddha, Dharma and Sangha, that refuge will help you in all your difficulties, including illness. To the practice of refuge, you might add a simple offering of water bowls, in front of an image of White Tara. Basically, a simple practice, not requiring empowerments, would be:

1. Take refuge and dedicate.
2. The four immeasurables: This prayer affirms your wishes that all beings not suffer and be happy—important to generate loving kindness and Bodhicitta.
3. Make an offering (for example, a water bowl offering—see our article “Buddhist Water Bowl Offerings as an Antidote to Attachment”)
4. Preferably recite the Seven Limbs practice (seven short lines that contain the essence of good practice).
5. Visualize Tara as described above or as indicated by your teacher. Normally you visualize Tara in front of you when you do not have teacher instructions.
6. Recite the mantra (either Tara’s root mantra, or the full White Tara mantra, optionally with the name of the person who is ill replacing “mama” in the mantra. As you recite, visualize white healing light and energy transmitting from Tara to you or the person. In advanced visualizations this might emit from Tara’s heart chakra and absorb into your heart chakra, or as advised by your teacher.
7. Affirmation prayers (optional)
8. Dedicate the merit. (This is generally very important).

Typical Refuge Prayer (normally 3 times)

I go for refuge until I am enlightened.

To the Buddha, the Dharma, and the Supreme Assembly.

By my practice of giving and other perfections,

May I become a buddha to benefit all sentient beings.

Four Immeasurables

May all beings have happiness and its causes,

May they never have suffering or its causes.

May they constantly dwell in joy transcending sorrow;

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

Offering

You can visualize mental offerings if you don’t have bowls of water. Buddhas do not need your offering. You are generating merit by this practice.

Seven Limbs

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

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

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

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

I request You turn the wheel of Dharma.

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

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

Mantra and Visualization

Visualize Tara and healing energy and recite one of the mantras:

Om Tare Tuttare Ture Svaha

or

Om Tare Tuttare Ture Mama Ayuh Punya Jnana Pushtim Kuru Svaha

or, if healing or doing long life practice for another person such as your teacher, substitute person’s name for “Mama”

Om Tare Tuttare Ture PERSON’S NAME Ayuh Punya Jnana Pushtim Kuru Svaha

Dedication

By this merit may I quickly reach

The enlightened state,

So that I may lead all living beings without exception

To the same Enlightenment.

A Praise to White Tara by the First Dalai Lama

Another healing practice is to recite sutras or texts, or to pray to Tara daily. The First Dalai Lama Gyalwa Gendun Drub’s “A Praise of White Tara” is especially powerful—written centuries ago:

Homage to the Female Buddha beautiful with youth

Who sits on seats of white lotus and moon in nature

Spreading with stainless compassion and knowledge,

Who captures the radiance of snow mountains.

Homage to the Youthful One with budding breasts,

Who has one face and two arms, sits in the vajra posture,

Is bold with grace and calm, has a full moon as backrest

And is filled with great bliss.

Homage to the Ultimately Generous One whose right hand,

Showing the mudra Supreme Giving

Easily releases boundless karmas of peace, increase, power and wrath

As well as the eight siddhis and even supreme Buddhahood.

Homage to the Spiritual Mother who gives birth to Buddhas

Past, present and future; whose left hand

Supporting a blue lotus, grants protection

From lions, elephants, fires and all eight terrors.

Homage to the Refuge of the World, who has eyes

In hands and feet gazing at the four doors of freedom

And who leads all living creatures

Toward the isle of blissful liberation.

Homage to she whose face unites

The beauty of a million autumn moons,

Whose wide eyes gaze with compassion

Whose Joyous mouth smiles equally on all.

Homage to she with head adorned by Amitayus, boundless Life,

The mere thought of whom grants life and wisdom,

Whose hand, in the contemplative mudra,

Hold a vase filled with ambrosia of immortality.

Homage to the All-Beautified One whose crown

Steals the light of sun and moon,

Whose sapphire hair is half knotted on top

And half falling freely over her shoulders.

Homage to the Majestic One of precious ornament blazing,

Whose crown, earrings, necklaces, arm-bands,

Bracelets, anklets and belt so elegantly arranged

Surpass the ornaments of men and gods.

Homage to she of celestial raiment,

Whose shoulder-sash and skirt

Hug her body like rainbows

Hug the crystal mountains.

Homage to the goddess before whose lotus feet

Vishnu, Indra, Shiva, Brahma, the antigods, spirits,

Men, semi-humans and all the world

Submit themselves in devotion.

Merely by reciting your mantra,

Those who make offerings at your lotus feet

Gain immortality, wisdom and merit

And attain all desired siddhis; to you I bow down.

The knowledge, compassion and perfect actions of all Buddhas

Appear in the form of the beautiful goddess

I take refuge in you and offer you my prayers;

Pray eliminate all my obstacles and fulfill all my aims.

Quickly release your perfect action of peace,

Calming all interferences to my practices for enlightenment;

Interferences such as the eight terrors,

Sickness, demons and other harmful agents, inner and outer.

Quickly release your perfect action of increase which multiplies

All good qualities, such as life, merit, unapprehending compassion,

The stainless wisdoms of learning, contemplation and meditation,

And the three higher trainings.

Quickly release your perfect action of power,

Which causes gods, men and spirits

To humbly bow before you

And which fulfils all wishes of the mind.

Quickly release your perfect action of wrath,

Which with punishments befitting the evils done

Destroys demons, interferences and hindrances

Hateful opposing Buddhadharma and its holders.

Pray, bestow quick and easy attainment of siddhis

Such as the magic sword, mystic eye-medicine, fast-walking,

The food pill and the precious vase,

And even mahamudra, the highest siddhi.

In brief, from now until enlightenment

I respectfully make offerings at your lotus feet

I need seek no other refuge

Out of compassion gaze upon me and quickly grant protection.

By the meritorious energy of this practice

May the transcended, perfect Tara

Look upon me forever with pleasure

And never leave me, even for a moment.

May all sentient beings after death take rebirth

Before Amitayus in Sukavati, Land of Pure Joy,

May they live in the ways of the great Bodhisattvas

And come to equal Avalokiteshvara, Lord of Compassion.

May I realise the oceans of Sutras and Tantras

To be able to pass them on to others;

And until samsara be emptied may I strive

To uphold the victory banner of practicing exactly as taught.

Mantra: OM TAREE TU-TAREE TUREE MAMA AYU-PUNYE-JANA PUTIM KURU SOHA

The Colophon: This praise of exalted White Tara, supreme mother of all Buddhas, was written by the monk Gyalwa Gendun Drub while he was residing in the Hermitage of Great Awakening at the Tegchen Potreng.

NOTES
[1] Presented at the Kamalashila Institute in Germany, 2005 https://www.rinpoche.com/teachings/whitetara.htm

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

[3] White Tara, Tam and the Mandala, Visible Mantra https://www.visiblemantra.org/whitetara-mandala.html

The great Kyabje Garchen Rinpoche introduces the concept:

“…Every deity is the same… in this world there are so many diverse people, each with different faces, bodies, and styles of clothing. But the Buddha Nature of their inner minds is singular. This nature, shared by Buddhas and sentient beings alike, has but one basis. The only difference between Buddhas and sentient ones is the scope of their love, compassion, and bodhicitta… however, there are no differences within the mind that is Buddha Nature.” [1]

With the help of some of the great teachers — His Holiness the Dalai Lama, Kyabje Garchen Rinpoche, Lama Thubten Yeshe, Lord Atisha and Shakyamuni Buddha — we’ll try to point to the true nature of deity, guru — and you!

The most eminent Kyabje Garchen Rinpoche, explains the basis:

“Since all sentient beings possess the mind of Buddha Nature—the very cause of the buddhas—they are like the Buddhas’ children. Among them, one who obtains a precious human body endowed with freedoms and connections is exceedingly rare. When such a person gives rise to love, compassion, and bodhicitta, it is like the coronation of a monarch. Whoever receives the bodhisattva’s vow is like a king ascending the throne. Further, for practitioners of secret mantra, the pure deity with ornaments and implements is the natural physical expression of bodhicitta.”

In Buddhism, Yidam Deity, Guru, and “I” are not separate

Garchen Rinpoche explained the danger of misinterpreting the “deity” in Buddhism. In his teaching on Vajrakilaya, he warned against the danger of regarding “the deity as real and concrete, perceiving the yidam as no different from an ordinary being.” This is one of the biggest misconceptions.

Another great teacher, Lama Thubten Yeshe, described deities in great detail in Introduction to Tantra: A Vision of Totality[2]:

“Tantric meditational deities should not be confused with what different mythologies and religions might mean when they speak of gods and goddesses. Here, the deity we choose to identify with represents the essential qualities of the fully awakened experience latent within us. To use the language of psychology, such a deity is an archetype of our own deepest nature, our most profound level of consciousness. In tantra we focus our attention on such an archetypal image and identify with it in order to arouse the deepest, most profound aspects of our being and bring them into our present reality.”

Many people misunderstand not only the concept of deity but also the role of “Guru” in Mahayana Buddhism. It may become even more confusing — which is why it’s important to have a good teacher — if we try to grasp the profound, but the elusive concept that the Yidam deity, Guru and “I” are not separate.

Dalai Lama explains “deities”

Understanding aspects of enlightenment as “deities” is not the same as “worshipping gods.” The concept of deity in Buddhism is entirely different from faiths that believe in “creators gods.” In Buddhism, the creator is not other than Karma, cause, and effect — and there literally never was a beginning, just endless cycles of millennium after millennium of Samsara. The great Buddhaghosa, a Theravadan commentator, clarifies the Buddhist point-of-view:

“For there is no god, the maker of the conditioned world of rebirths. Phenomena alone flow on. Conditioned by the coming together of causes.” (Visuddhimagga 603)

In other words, “deva” in Buddhism has nothing to do with creator gods. What, then does it relate to? The Dalai Lama, in the forward to Mystical Arts of Tibet explained the “deity” very concisely[3]:

“The deities themselves are regarded as representing particular characteristics of enlightenment.

For example, Manjushri embodies wisdom and Avalokiteshvara (Chenrezig) embodies compassion.

Paying respect to such deities, therefore, has the effect of paying respect to wisdom and compassion, which in turn functions as an inspiration to acquire those qualities within ourselves.”

Deity is not “other”

In fact, when we say “the deity arises from the Guru” this doesn’t mean Guru is above Buddha or vice versa. At the ultimate level, Buddha, Guru and “I” — or “you” — are one nature, Buddha Nature.

The meditational deity, which is a manifestation of Buddha’s Enlightened Body, Speech and Mind, arises from the Guru, as a teacher — not because they magically manifested the deity, but because they guided us and instructed us as previously guided by a long lineage of great yogis and yoginis. In fact “deity” arises from ourselves, from our mind, our Buddha Nature, which is no different from that of Buddha or Guru. In other words, Yidam deities arise from Buddha, Guru, and you. Not one, or the other, or these two and not that one. In Vajrayana, the goal is to pierce the illusory veil of dualistic thinking.

The “Changeless Companion”

Bear with us, we’ll break it down with the help of some great teachers, notable among them the great Kyabje Garchen Rinpoche:

“It is said in the common development-stage texts that the root of both samsara and nirvana is the mind. If one recognizes the actual condition of the mind just as it is, whichever deity one practices, one will know that deity to be the mind itself. The yidam is the guardian and protector of the mind. When one understands the qualities of the deity’s knowledge, love, and capability, one will know him or her to be a changeless companion.

“It is through the yidam’s steadfast friendship that one will become able to accomplish all the common and uncommon siddhis from now until the state of buddhahood is attained. Conversely, even though one may be diligent in deity yoga, if this point is not understood, one will end up practicing an independently existent, ordinary deity. This means that one will regard the deity as real and concrete, perceiving the yidam as no different from an ordinary being.” [1]

Deity is a poor translation

“Deity,” is perhaps a poor translation of the concept of Yidam. The concept of “Deity” is wholly insufficient for the translation task — at least the normally accepted definition of deity, which, according to Oxford is: “a god or goddess … the creator and supreme being … divine status, quality, or nature.” Buddhist deities are really not associated with these concepts.

Since the highest form of Buddhist understanding transcends ego — and god, goddess, supreme being or divine status are all “ego concepts” — the word is entirely wrong as a translation of “Buddhist” notions of “Deva.” The closest translation of “Deva” would be “divine, anything of excellence” and in the case of Buddhism, “Enlightened Excellence.”

Enlightened minds are free of ego. This means the concept of visualized deities with 1000 arms is a symbol and skillful means, not a literal, ego-manifested reality. Does that mean they are not real?

No, of course, Yidams are real in the relative sense — our minds make it so — but in ultimate Buddhist reality, they are Oneness with all. In other words, you, me, the Guru and the Yidam, the lineage gurus, the past Mahasiddhas, the Buddha, your aunt, uncle, mother, father, and all your enemies and friends are Oneness in the ultimate reality.

However, as long as we are obscured by Samsara’s dualistic thinking, we perceive them all to be separate. (But that’s a feature for another day!)

One nature, many forms

So, when we talk about the Guru, it is important to remember that the Guru is not “other.” The Guru is actually a reflection of our own Buddha Nature. In other words, the Guru is not above us or separate from us — the Guru is actually a manifestation of our own highest potential. When we bow to the Guru — or to the Yidam image — we are also bowing to the Buddha Nature we aspire to within ourselves.

The same goes for the Yidam deity. The Yidam may take on any form — male, female, non-gender specific, human, animal, wrathful or peaceful. The form is not important; what’s important is the quality that the form represents. For example, Tara’s representation of compassion or Manjushri’s wisdom.

The Yidam is also not “an other.” The Yidam is a manifestation of our own highest potential.

When we talk about the Guru and the Yidam, it is important to remember that they are not separate from us. They are actually expressions of our own highest nature. We are all One.

Heart in Buddhism

A Yidam “deity” literally translates as “heart commitment.” Yi means “heart” and Dam means “commitment. Heart is an important concept in Buddhism. As Kyabje Garchen Rinpoche wrote:

“The deity’s heart essence is love and affection.”

Why heart deity? The main reason has to do with our “commitment” to a single practice to help focus our meditations. Another reason is that the heart, in Buddhism, is the seat of “mind” or consciousness and also wisdom. The deity is specifically mapped to our own minds. The third reason, of course, has to do with compassion, metta and karuna, which are defining characteristics of all Buddhist “deities.”

Why is this different from the notion of deity in creator-based faiths? There are two main differences. Yidam deities are always Enlightened Beings — and are of “one mind” with Buddha. Equally important is Bodhichitta.

Again, Kyabje Garchen Rinpoche explains,

“Whichever deity one practices, his or her power derives exclusively from Bodhichitta.”

Lord Atisha: “Practicing one Yidam is practicing all Yidams”

The well-known saying, attributed to Lord Atisha, the great Mahasiddha is often used to clarify the concept: “Practicing one Yidam is practicing all Buddhas.” (paraphrased.) In other words, all Yidams are aspects of Buddha. We practice a particular Yidam to focus on a specific concept, such as “overcoming anger” or “developing compassion.” We might think of Yamantaka for the former, and Avalokiteshvara for the latter — but both have the same ultimate realizations.

His Holiness the 41st Sakya Trizin (now His Holiness Sakya Trichen) said:

“In Buddhist tradition, we have two truths: the relative truth and absolute truth. In absolute truth, there’s no deity. There’s nothing. It’s inexpressible. In other words, it is something that is completely beyond our present way of thinking and being. But relatively, we have everything existing. We have “I,” and “you,” and all this. [4]

Garchen Rinpoche, in part, is saying that all Yidams have the same root, the same source. The various practices are just different ways of looking at Buddha — like different colors in a rainbow. All colors come from one light.

The great teacher clarifies,

“Thus, from the perspective of great accomplishment, there are no contradictions among whichever deities and sadhanas one practices.

“Of course, there are differences in terms of deities’ colors, ornaments, implements, and numbers of faces and limbs. When one is drawn to those outer appearances, it is simply a reflection of one’s individual inclinations, interests, and past lives’ connections. So, although practitioners have diverse individual preferences, there is no distinction whatsoever among different deities’ power and force. The mind transmissions of all wisdom deities are the same.” [1]

In other words, the appearances, names, and symbols are all visualizations to aid us on the path, customized to our particular minds.

Why do we need so many Deity forms?

The main reason has to do with the explanation above, but the great guru Garchen Rinpoche clarifies,

“…In this world there are so many diverse people, each with different faces, bodies, and styles of clothing. But the buddha nature of their inner minds is singular.”

H.E. Jamgon Kongtrul Rinpoche, the Third, wrote:

“Why are there so many? Yidams are visualized pure forms that manifest from dharmadhatu’s empty essence as the lucid self-display of our Lama’s compassion.” The goal of Yidam practice is critical to understanding these forms: ” What is the purpose of Vajrayana practice? Purifying one’s impure perception of all appearances and experiences.”

The role of the Guru

So, what is the role of the Guru? The main role of the Guru is to help us realize our own Buddha Nature — which is none other than their own Buddha Nature. In other words, when we see the Guru, we are seeing a reflection of ourselves.

The Guru’s job is to help us remember our true nature. The word “guru” actually means “dispeller of darkness.” In other words, the guru is like a light that dispels the darkness of ignorance.

Garchen Rinpoche said,

“One could say that all spiritual teachers are the same in that they each have attained complete and perfect buddhahood. Nevertheless, their activities are not identical. The highest and most sublime among them is the one who can induce others to generate bodhichitta spontaneously and effortlessly. Such a guru need not say much; his or her very presence is enough to guide disciples along the path.”

So, the role of the Guru is not to give us something that we don’t already have — but to help us remember what we already have.

Misunderstanding the Guru

What is often misunderstood about Guru yoga is that the relationship between student and teacher is not one of servitude. The student is not trying to become the slave of the teacher. The student-teacher relationship in Buddhism (and particularly in Vajrayana) is one of equals. The difference is that the teacher has more experience, and thus can help guide the student along the path. The teacher is not a “dictator,” but a friend, someone who has been down the road before, and can offer help and guidance.

The word “guru” comes from two Sanskrit words: gu means “darkness,” and ru means “light.” So a guru is someone who dispels the darkness, or ignorance, of the student.

The relationship between student and teacher is one of trust. The student trusts that the teacher knows the way, and is willing to follow the guidance of the teacher. In turn, the teacher agrees to teach only those things that will benefit the student. It is a relationship based on trust, respect, and friendship — not servitude. In fact, the language used between teacher and student is often “Dharma friend.”

In Vajrayana Buddhism, you can, and probably will, have multiple gurus in your lifetime. In the same way as we loftily view “all Yidams are of one nature” we likewise see all our Gurus as our Guru. For example, in Guru Yoga, we are instructed, if we doing visualization, to see all our Gurus above our head — often with the Yidam at their hearts (for example), who then merge into one. Then, that one merges into you. In other words, all the gurus, yidams — and you — merge into one.

The “I” in Buddhism

There is no separate “I” in Buddhism. This is perhaps the most difficult concept for Westerners to understand. We are so used to thinking of ourselves as separate individuals, with our own thoughts, feelings and experiences. But in Buddhism, there is no such thing as a separate “I.”

What we call “I” is just a collection of five aggregates: form, feeling, perception, mental formations and consciousness. These five aggregates are always changing; they are not static. And they are not separate from each other.

The idea of a separate “I” is just an illusion. It is like a mirage in the desert. When we look at it, we think there is water there, but when we get closer, we see that there is nothing there at all.

In the same way, when we look at ourselves, we think there is a separate “I” there, but when we examine ourselves more closely, we see that there is no such thing. We are just a collection of fleeting thoughts and emotions, always changing, never static.

This does not mean that we do not exist. We do exist, but not in the way that we think we do. We exist as a part of the ever-changing flow of life.

• See our previous feature: In What Way are Buddhist Deities Real?>>

Deity, Guru, and I (you) are not separate

In conclusion, it is important to understand that in Buddhism, the concepts of Deity, Guru and “I” are not separate. They are all aspects of Buddha, and they are all connected. Although we recognize and honor the experience, lineage and teachings our teachers convey to us, never-the-less, the best relationship between student and teacher is one trust and respect. And, the dualistic concept of a separate “I” is just illusory.

[1] Garchen Rinpoche, Kyabje. Vajrakilaya, Shambhala.

[2] Introduction to Tantra: A Vision of Totality, by Lama Thubten Yeshe [1987], p. 42

[3] Mystical Arts of Tibet, forward by His Holiness the Dalai Lama

[4] In What Way are Buddhist Deities Real, Buddha Weekly>>

Why is Green Jambhala with Mother Vasudhara Dakini the most important and prominent of the Jambhala mandala? Why is Green Jambhala’s activity so important to accomplishing Dharma merit?

Green Jambhala is the Karma Activity of Prosperity

For the same reason, we turn to Green Tara to save us; with her windy savior activity, we can rely on Green Jambhala (Dzambhala) and his co-equal Wisdom Mother Green-Blue Vasudhara Dakini to help us create the opportunity for good Karma, merit, and the resulting prosperity. This is, as with all Karma activities, for the benefit of all sentient beings.

The Karma Buddha Family of Amoghasiddhi and Tara are all about virtuous activities to accomplish the benefit of sentient beings.

• See our feature on Yellow Vasudhara Tara here>>
• See our special section of features on Tara here>>
• See our feature on Yellow Jambhala with an introduction to the five Jambhalas>>
• See our feature on White Mahakala Wealth Deity>>

The Purpose of Wealth in Dharma Practice: Generosity

What is the purpose of wealth in terms of Dharma? The purpose is not luxury, carefree living. The purpose is noble Dharma activities, helping all sentient beings. We share our wealth, and share the Dharma, and share our knowledge for the benefit of sentient beings.

If we do this, acting with generosity, we embody the activities of the Green Karma family. Green Jambhala and Wisdom Dakini will be sure to respond to our requests and mantras.

Green Jambhala Is the Most Important Jambhala

Green Jambhala (Dzambhala) is the most important of the Jambhalas, and the best known. Since he represents Karma activities, he accomplishes prosperity and affluence through the Karma family of Amoghasiddhi and Green Tara.

He is an emanation of Amoghasiddhi as Green Jambhala, while his co-equal Wisdom Dakini is a greenish-blue aspect of Vasudhara or Tara. As the Karma-Family  “activity” they are the most active of the Five Jambhalas, and inspire positive karma in our lives.

As a member of the Karma Buddha family, his mantra includes the all-important word “karma” , which means activity, and “ah” which is the seed syllable of Amoghasiddhi.

You can think of the Activity couple as Air and Earth. Jambhala represents the windy karma activity of Amoghasiddhi, while the Wisdom Mother is none other than Vasudhara or Mother Earth, who is also Tara.

Different Lineages

Although it may seem confusing, in one teaching lineage, Green Dzambhala arises from Akshobya Buddha instead.  Since there are five Jambhalas who arise from all five Buddha Families, there is no contradiction. In Buddhist terms, Enlightened Deities can assume countless forms and emanations. This is a matter of the lineage transmission and the purpose of our practice. For the purposes of this feature, we focus on Green Tara of the Kalachakra lineage, who arises from Amoghasiddhi and Tara.

The reason Green Jambhala is chief among the Jambhalas is the understing of Green in Vajrayana. According to the Himalayan Art.org experts:

“In Tantric literature, the color green is believed to be the union of all four principal colors and therefore represents all four activities: peaceful, increasing, powerful and wrathful.”

Combining all the activities into one is why Green Tara, Amoghasiddhi and Green Jambhala are the most popular.

Unique Attributes and Practice of Green Jambhala

Jeff Watt, on the Himalayan Art  website describes Green Jambhala this way:

“Arya Jambhala, with a body green in colour, adorned with heavenly garb and all of the ornaments, seated in a playful manner. The right hand has the palm in a gesture of supreme generosity and holds a bijapuraka fruit. The left hand holds a treasure mongoose. Seated on the left thigh is the goddess Vasudhara, blue in color, the right hand in the gesture of supreme generosity and embracing the partner Jambhala.”

Although he is typically depicted with his co-equal wisdom Dakini, in solitary images or statues she is still understood to be present. She is the wisdom aspect of Green Jambhala, who is none other than green-blue Vasudhara Tara. He may be seen solitary — in which case his Wisdom Dakini is still present — or in full Yabyum, symbolic of the union of Compassionate Means, or Jambhala, with Wisdom or Green-Blue Vasudhara Dakini.

Green Jambhala Emanates from Amoghasiddhi and Tara

Green Jambhala is an emanation of Amoghasiddhi, the Buddha of the Karma Family, and his consort is Green-Blue Vasudhara Dakini, who is none other than an emanation of Green Tara.  Like Karma Dakini Tara, she holds a lotus in one hand. When he appears in images with his consort,  this symbolizes the embrace of Wisdom and Compassionate Means. When he is solitary, he is still considered to be the complete union of Wisdom and Compassionate Means, or Green Jambhala with Wisdom Karma Dakini together.

The stance of the Green Jambhala is active. His right leg stretches out like Tara, ready to leap to his feet, with his foot positioned atop a snail and a lotus flower. Meanwhile, his left leg is bent, adding a unique dynamic to his pose. Nehulay, a special kind of mongoose known to spew jewels from its mouth, rests in his left hand, while his right hand firmly holds a Citron fruit. The Citron is a beautiful fruit related to lemons, although much larger with a very thick skin. The Citron is widely used as a medicine.

Practicing Jambhala

The key to the efficacy of this practice lies not only in the repetition of the mantra but in the correct visualization and cultivation of pure motivation of Bodhichitta.

In one story of the five Jambhalas, Shakyamuni Buddha was attacked with rocks. The five Jambhalas manifested and saved him. Since then, as recorded in the teachings:

“In front of the Buddha, Green Dzambhala pledged to protect anyone that recited his mantra or named him.”

The offerings to Green Jambhala generally consist of water, flowers, incense, light, and music and lemons. A special offering is a Citron (or more commonly) a bowl of lemons, since he holds Citron in one hand.  They are made with reverence, requesting the deity to shower blessings and liberate all beings from the suffering of poverty. Usually offerings are blessed first with the mantra:

Om Ah Hum

Mantra

His mantra does not require permission, but if you do not have empowerment, always visualize Jambhala and Wisdom Mother in front of you. You may not self-generate, or visualize yourself as the deity, without empowerment. The other requirement is Bodhichitta, and the wish to benefit all sentient beings. The mantra is:

Om Karma Jambhala Ah Svaha

• Om – represents the Body, Speech and Mind of the Buddhas. Om is derivative of AUM, where A is Enlightened Body, U is Enlightened Speech and M is Enlightened Mind. With Om, we are praising the Body, Speech and Mind of Dzambalah.
• Karma – means “activity” and is the name of the family from which Green Dzambhala emanates. He is an emanation of Amoghasiddhi and Tara of the Karma family.
• Jambhala – this syllable is the name of Dzambhala, which translates as ”Precious Wealth Deity” and in a mantra, his name draws him near, invoking him. Jam means “deity.” Bhah means wealth or gold. La means “to honor”
• Ah – is the seed syllable of the Karma family of Amoghasiddhi. For example, Amoghasiddhi’s mantra is Om Amoghasiddhi Ah Hum. Ah empowers the entire mantra with the karma-power of Amoghasiddhi and Tara.
• Svaha – this syllable translates as “well spoken” and contextually in an activity mantra such as this also means “let it be so” or “please manifest it so.”

A Simple Practice of Green Jambhala

To encourage the good karma activity of Green Jambhala and Wisdom Consort, it can be helpful to set up a small shrine or altar with a picture or statue of Jambhala, with incense, water, and tea offerings put out daily. Chant the mantra daily, ideally 3, 7, 21, or 108 times. As always with Buddhist practice, take Refuge in the Three Jewels first, then make offerings. Prostrate out of respect. Always finish by dedicating the merit for the benefit of all sentient beings. Without Buddhist Refuge and final dedication of merit, it’s not a Mahayana Buddhist Practice.

Refuge can be as simple as saying three times:

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

After mantras and offerings, the dedication can also be simple, but should be heart-felt.

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

If you’d like to reinforce your request for specific help, you could modify the dedication along these lines:

I dedicate the merit of this practice to the cause for auspiciousness, prosperity, good health, for myself, my family, my teachers, my friends, so that we can practice the Dharma. Please actualize the karma activities of prosperity for the benefit of all sentient beings.

Whichever dedication you use, it should contain the aspiration to benefit all beings and ideally should be stated three times by tradition.

Likewise, we dedicate the merit of this feature article to the cause for Enlightenment for the benefit of sentient beings. May all beings benefit.

Vasudhārā’s name is a melodious Sanskrit phrase that translates to “stream of gems”. Thinking of Her as the Stream-of-Gems Tara paints a picture of abundant wealth and prosperity. Why is Prosperity and Wealth so vital to Buddhist practice?

Vasudhārā: The Buddhist Goddess of Wealth and Prosperity

The goal of stable livelihood for the lay Buddhist is a noble one, enabling Buddhists to support the dedicated monastic community, and providing stability in life that gives the practitioner the ability to help others. Golden Vasudhara Tara is not about greedily asking for more, and more, but rather about attaining more so that we can give and give. The poison of greed is overcome by generosity — which is only possible if we have a stable livelihood.

Vasudhārā embodies these exact ideals, standing tall as the Buddhist Goddess of wealth, prosperity, and abundance. A popular form of Yellow Tara, she is none other than Mother Earth herself who nurtures, sustains, and enriches.

As described in this Sakya praise:

“Bhagavani, source of all wonders, Vasudhara, goddess of splendour and fortune, bestower of auspicious mental desires; homage to the Goddess Wish-fulfilling Wheel.”

Names of Vasudhara Around the World

• For more on her Gold Tara Who Bestows Wealth (11th Tara of 21) see the section below with her practice and mantra.

Vasudhara, the Witness of Buddha under the Bodhi Tree

Vasudhara is also known as Prithvi, or Pṛthvī Mātā (‘Mother Earth’) who protected Gautama Buddha and was his witness before Mara. Prithvi appears in Early Buddhism in the Pāli Canon, dispelling the temptation figure Mara by attesting to Gautama Buddha’s worthiness to attain enlightenment.

This is the most famous pose of Gautama Buddha — with his hand touching the earth, the Bhumisparsha Mudra.  Bhumi means earth Mother, and through the next few decades of Buddha’s life, he would remain close to Mother Earth and dwelled mostly in the forests of Mother Tara [Green Tara is Tara of the Khaidira Forest).

In his moment of Realizations under the Bodhi Tree, Buddha calls on Mother Earth, none other than Vasudhara Prithvi Tara, as his witness. Mara, the great tempter who assailed Buddha with offers of wealth and power, was silenced by Vasudhara Prithvi’s witness [Source Mahāvastu (Sanskrit for “Great Event” or “Great Story” Sutra]:

He now let his right hand slide over his entire body and then gracefully tapped on the
earth. He then spoke this verse:

“This earth supports all beings;

She is impartial and unbiased toward all, whether moving or still.

She is my witness that I speak no lies;

So may she bear my witness.”

As soon as the Bodhisattva touched this great earth, Vasudhara shook in six different ways. She quivered, trembled, and quaked, and she boomed, thundered, and roared.

• More on Prthvi Mata Vasudhara on Buddha Weekly>>

In the temple murals of Southeast Asia, Vasudhara Phra Mae Thorani is often portrayed alongside Buddha, who is in the pose referred to as “invoking the earth as witness”. The boundless streams of water emerging from her dazzling hair cleanse the ground of Mara’s armies, embodying the bodhisattva’s profound act of selflessness, often referred to as dāna paramī.

Transforming the Poisons with Vasudhara

If you’re considering walking the path laid out by Vasudhārā, you’re about to engage with a truly transformative force. Known for her bestowment of material and spiritual wealth, this enlightened deity could be your guide towards a life of abundance, prosperity, and spiritual enlightenment.

Vasudhārā’s practice isn’t a mundane wealth practice. You may originally see her as the deliverer of riches, yet her teachings pivot around generosity and charity — and She fully expects you, for the sake of your own positive merit and karma, to overcome your own greed by practicing as a Bodhisattva, with a mission to help others.

As Mother Earth, She Can be Fierce

As Mother Earth, Vasudahara is a great provider, but she can be wrathful as well. For this reason, for example, the 11th Tara, who is Vasudhara, is semi-wrathful, gold-ish red yellow . The 11th Tara specifically controls the entire assembly of 10 Earthly Protectors (See section below), and as such, she encompasses some ferocity.

How did Vasudhara show that she witnessed Buddha’s benevolence? She shook the world in six different ways. Just as Mother Earth is our wonderful motherly provider, she has a wrathful side as well. To practice Vasudhara, we undertake to likewise protect Mother Earth and all sentient beings on Her. In other words, environmental activism is another way we make offerings to Vasudhara, together with generosity.

The Power of Her Mantra

Vasudhara’s mantra, whether as her heart mantra, or as Yellow Tara Vasudhara (the 11th of 21 Taras) is profoundly effective, and results-oriented. But, it is also powerfully transformative in your life.

Vasudhārā: “Stream of gems,” a shining beacon of wealth, prosperity, and enlightenment, and a guiding light towards selfless giving and boundless loving. Are you ready to embrace her wisdom?

Her most popular mantra is:

Om Sri Vasudhara Ratna Nidhana Kashetri Svaha

The meaning of the mantra is:

Om — Praising the Body, Speach and  Mind of Vasudhara

Sri — is Sanskrit for “Abundance”

Vasudhara — the Name of the Goddess which means “Endless Stream of Jewels”

Ratna — indicates she belongs to the Ratna Family — in this context she emanates from Ratnasmbhava and is also the Co-Equal Wisdom Partner of Yellow Jambhala, the God of Wealth, who also emanates from Ratnasambhava

Nidhana — means “treasure” according to  Mahāprajñāpāramitāśāstra (chapter 41.    Also translates as “treasury of Dharma Jewel” according to the Gaganagañjaparipṛcchā: the eighth chapter of the Mahāsaṃnipāa.

Kashetri — “to cultivate” in this context, as in to “cultivate the treasure” which can be a spiritual or material treasure.

Svaha — “well said” and “so be it” or  “thus it is”

The entire mantra, translates contextually:

I prostrate and praise the Goddess of Abundance Vasudhara of the Jewel Family, who helps us cultivate material and spiritual wisdom treasures, so be it.

Short Mantra

Oṃ Vasudhārāyai Svāhā.

Vasudhara Long Dharani from Sutra

(See the full Sutra below.)

Buddha transmitted the long Dharani of Vasudhara to Sucanda (the Layman, see story in next section) to help him attain success and wealth for the benefit of the Dharma and sentient beings, and instructed Sucana and Ananda to transmit and teach the Dharani widely:

tadyathā | oṃ surūpe bhadre bhadravati aṅgale maṅgale maṅgalavati ale acale acala-bale udghātini udbhedini śasyavati dhanavati dhānyavati śrīmati prabhavati amale vimale nirmale rurume surūpe surūpavimale vimale cale arcanaste atanaste vitanaste viśvakeśi viśvaniśi aṅkure maṅkure prabhaṅkure virame vidhame ririme dhidhime dhudhume khakhame tatare tara tara tāra tāra vajre vajre vajropame ṭake ṭake ṭhake ṭhake ukke bukke ṭhake ṭharake āvartani varṣaṇi (ni)ṣ(p)ādani vajradhāra-sāgara-nirghoṣaṃ tathāgataṃ anusmara smara smara sarva-tathāgata-satyam-anusmara dharma-satyam-anusmara saṅgha-satyam-anusmara data data pūra pūra pūraya pūraya pūraṇi bhara bharaṇi amale sumaṅgale śāntamati śubhamati maṅgalabhaṇi mahāmati bhadravati prabhavati sucandramati āgacchāgaccha samayam-anusmara svāhā | avaraṇim-anusmara svāhā | prabhavam-anusmara svāhā | dīdim-anusmara svāhā | tejom-anusmara svāhā | vijayam-anusmara svāhā | hṛdayam-anusmara svāhā | sarva-sattva-vijayam-anusmara svāhā |

The Benefits of the Dharani

According to the Buddha, the benefits of the Dharani are:

O noble son, through the power of this dhāraṇī no human will ever harm you. No yakṣa will ever harm you. No rākṣasa will ever harm you. No preta will ever harm you. No piśāca will ever harm you. No bhūta will ever harm you. No kumbhāṇḍa will ever harm you. No apasmāra will ever harm you. No ostāraka will ever harm you. No kaṭapūtana will ever harm you. No deva will ever harm you. No asura will ever harm you. No demons, whether they feed on feces, urine, blood, flesh, pus, grease, marrow, snot, effluent, or breath, nor spirits who are able to possess you, will ever harm you!’

The Story of the Layman Sucandra and Vasudhārā

In the Sutra of The Vasudhara Dharani (in full below.) , we find the well-known story the humble  Sucandra, who lived a life of hardship, barely supporting a large family. He was desperate to find a way to feed his family and village, and perhaps have enough to share with others.

Desperate, he went to Shakyamuni, the historical Buddha himself. He asked:

“Blessed One, although I am very poor, I have to take care of many sons, daughters and dependents. Therefore, I would like to request the Blessed One for a Dharma teaching that makes the poor wealthy and restores the ill to good health, that grants us wealth and grain and treasures and vaults of treasure, that makes us pleasant, charming, beautiful and lordly, that attracts patrons without needing to ask, and that grants jewels, gold, riches, stores of grain, and vaults of treasure, as well as gems, pearls, diamonds, lapis lazuli, conch shells, crystals, coral, gold and silver without needing to search or beg, and that renders one’s partner and dependents stable and secure.”

He followed the Buddha’s advice, and Sucandra saw an almost immediate change in his fortunes. His prosperity became so noticeable that it raised the curiosity of Ananda, a disciple and attendant of the Buddha, who then asked Shakyamuni about the source of Sucandra’s quick fortune.

Buddha taught him the Vasudhārā’s Dharani and Mantra, and advised Ananda to practice it himself and share it with others, for the benefit of many. This began a cycle of receiving and giving, spreading Vasudhārā’s abundance practice to many followers.

Buddha said:

Ānanda, therefore, you too should receive the Vasudhārā Dhāraṇī, keep it in mind, recite it, teach it, memorize it, master it, and explain it to others in detail. This will benefit many individuals. It will bring them happiness. It will bring love and compassion to the world, and it will bring benefit and happiness to hosts of beings, gods and humans alike.

This legend carries a profound message. Vasudhārā becomes a symbol of both the joy of receiving and the power in sharing, encouraging us to become conduits of her benevolence. We learn, through Sucandra’s success, the power of generosity, charity, and the sharing of good fortune. The practice of Vasudhārā’s Dharani is not simply about personal gain, it is about prospering so that others may also prosper; the true essence of the Buddhist ideal of interconnectedness and the Bodhisattva mission to help all sentient beings.

It is also about honouring Vasudhara as Mother Earth. Holding a close relationship to Mother Earth is for the benefit of all beings.

The Meaning and Symbolism of Vasudhārā: The Stream of Gems

There are three main forms of Vasudhara, although any form of Mother Earth, from Prithvi to Gaia can be considered aspects of Vasudhara, and ultimately Tara.

Two-Armed Vasudhara, Most Popular in Tibet

“Vasudhara, with one face and two hands. The right [hand] in the gesture of supreme generosity and the left holds tufts of rice and a vase, showering down various jewels. Having jewel ornaments and garments of silk. Completely surrounded by friendly beings. Seated in the vajrasana [posture].” (Konchog Lhundrub, 1497-1557. From the One Hundred Methods of Accomplishment).

Six-Armed Vasudhara, Most Popular in Nepal

“Vasudhara, yellow, with one face and six hands; in a manner happily seated at play. The first right hand is in a gesture of supreme generosity, the second ‘raining jewels,’ the third with the hand in a gesture accompanying singing. The first left holds an abundant vase, the second a sheaf of grain, the third [holds] the Prajnaparamita text; adorned with all jewel ornaments.”
(This form of Vasudhara arises from the Togpa Chungwa and the Vajravali text of Abhayakaragupta). [Source: HimalayanArt.Org]

The Third Form, is the most commonly practiced, mostly because most Vajrayana and many Mahayana Buddhists practice the 21 Taras Daily. The Third form, in the Atisha and Nyingma lineages is the 11th Tara.

Vasudhara as the 11th Tara: Tara Who Bestows Wealth

Vasudhara is the 11th of the 21 Taras (Atisha Lineage), a sparkling gold goddess (often depicted as Orange, or described as “yellow-red”) who helps us accumulate wealth for altruistic purposes. Her Names are Tara Who Bestows Wealth (Drolma Nor Terma) or Tara Who Eliminates Poverty in the Atisha lineage. Below is her Praise (from the 21 Taras), her attributes, visualization and her mantra. In the Atisha lineage she is gold orange and holds a gold or yellow vase.  Similarly, in the Nyingma Lineage of 21 Taras she has a lotus flower in her left hand with the gold or yellow treasure vase on top of the Lotus.

Note: Some lineages attribute the 3rd Tara, notably in the Nyingma lineages, as Vasudhara. This is also correct. Yellow or Gold Tara emanates in multiple forms. The 11th Tara is the chief among these, as she controls the 10 Earth Guardians. In Surya Gupta, where the visualizations are completely different, She is the 12th, Tara Who brings prosperity.

Her power over affluence, wealth is because she is Vasudhara, Goddess of the Earth, who controls the entire assembly of ten guardians and protectors, who include Jambhala / Vaisravana, Wisdom King of the North and the Enlightened God of Wealth and Good Fortune. (Dikapalas in Sanskrit)

Thus, her praise reveals her power over the ten guardians:

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  (In Surya Gupta, however, she is black, for a more wrathful form of activity. In Surya Gupta, her name is Tara Who Summons All Beings and Dispels Misfortune.)

Seed Syllable (light emits from this syllable at her heart): Hum (Sanskrit) Hung (Tibetan)

Vase: Yellow

Nectar: affluence, auspiciousness, spiritual and material wealth, overcomes all poverty.

Activity: Attracting and affluence.

Specialty: Accumulating wealth and overcoming poverty, through the controlling activity as controller of the 10 earth-guardians.

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.

Atisha-Lineage Mantra:

OM TARE TUTTARE TURE VASUDHARINI SVAHA

In the Nyingma lineage the mantra is:

OM TARE TUTTARE TURE MAMA VASU PUSHTIM KURU SVAHA

Note: In Tibetan Om Tare Tuttare Ture Mama Basu Pushtim Kuru Soha

In the Surya Gupta lineage, the mantra is almost the same as Atisha-lineage, although she appears as a fierce black Tara:

OM TARE TUTTARE TURE VASU DHA RE SVAHA

Lama Zopa commentary from his book The Power of Mantra Vital Practices for Transformation[1] (Available on Amazon>>): “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.”

Sutra of Vasudhara Dharini: Spoken by Gautama Buddha

༄༅། །འཕགས་པ་ནོར་གྱི་རྒྱུན་ཅེས་བྱ་བའི་གཟུངས་བཞུགས་སོ། །

The Noble Vasudhārā Dhāraṇī

from the Words of the Buddha

རྒྱ་གར་སྐད་དུ། ཨཱཪྻ་བ་སུ་དྷཱ་རཱ་ནཱ་མ་དྷཱ་ར་ཎཱི།

gyagar ké du arya vasudhara nama dhara ni

In the language of India: Ārya Vasudhārā-nāma-dhāraṇī

བོད་སྐད་དུ། འཕགས་པ་ནོར་གྱི་རྒྱུན་ཅེས་བྱ་བའི་གཟུངས།

böké du pakpa nor gyi gyün chejawé zung

In the language of Tibet: Pakpa nor gyi gyün chejawé zung (‘phags pa nor gyi rgyun ces bya ba’i gzungs)

In the English language: The ‘Stream of Wealth’ Incantation

སངས་རྒྱས་དང༌བྱང་ཆུབ་སེམས་དཔའ་ཐམས་ཅད་ལ་ཕྱག་འཚལ་ལོ། །

sangye dang changchub sempa tamché la chaktsal lo

Homage to all the buddhas and bodhisattvas!

འདི་སྐད་བདག་གིས་ཐོས་པ་དུས་གཅིག་ན། བཅོམ་ལྡན་འདས་ཀཽ་ཤཱམྦཱི་ན་ཚེར་མ་ཅན་ཞེས་བྱ་བའི་ནགས་ཆེན་པོ་ན། དགེ་སློང་ལྔ་བརྒྱ་ཙམ་གྱི་དགེ་སློང་གི་དགེ་འདུན་ཆེན་པོ་དང༌། བྱང་ཆུབ་སེམས་དཔའ་སེམས་དཔའ་ཆེན་པོ་སངས་རྒྱས་ཀྱི་ཡོན་ཏན་ཐམས་ཅད་དང་ལྡན་པ་རབ་ཏུ་མང་པོ་དང་ཐབས་ཅིག་ཏུ་བཞུགས་ཏེ།

diké dak gi töpa dü chik na chomdendé kaushambi na tserma chen zhejawé nak chenpo na gelong ngabgya tsam gyi gelong gi gendün chenpo dang changchub sempa sempa chenpo sangye kyi yönten tamché dang denpa rabtu mangpo dang tab chik tu zhuk té

Thus I have heard: At one time the Blessed One was dwelling near Kauśāmbī in the great forest called Kaṇṭaka, together with a great assembly of about five hundred monks and a vast assembly of bodhisattva mahāsattvas who had all the qualities of the buddhas.

དེའི་ཚེ་ཀཽ་ཤཱམྦཱིའི་གྲོང་ཁྱེར་ཆེན་པོ་ན། ཁྱིམ་བདག་ཟླ་བ་བཟང་པོ་ཞེས་བྱ་བ། དབང་པོ་ཉེ་བར་ཞི་བ། ཡིད་ཉེ་བར་ཞི་བ། བུ་ཕོ་དང། བུ་མོ་མང་བ། བཟའ་མི་མང་པོ་དང་ལྡན་པ། དད་ཅིང་ཆེར་དད་པ་ཞིག་གནས་པ་དེ།

dé tsé kaushambi drongkhyer chenpo na khyimdak dawa zangpo zhejawa wangpo nyewar zhiwa yi nyewar zhiwa bu po dang bumo mangwa zami mangpo dang denpa dé ching cher depa zhik nepa dé

At that time there lived in the great city of Kauśāmbī a householder by the name of Sucandra whose senses were composed and whose mind was at ease. He had many faithful and devoted sons and daughters as well as dependents.

བཅོམ་ལྡན་འདས་ག་ལ་བ་དེར་སོང་སྟེ་ཕྱིན་ནས། བཅོམ་ལྡན་འདས་ཀྱི་ཞབས་ལ་མགོ་བོས་ཕྱག་འཚལ་ཏེ། ལན་འབུམ་ཕྲག་དུ་མར་བསྐོར་བ་བྱས་ནས་ཕྱོགས་གཅིག་ཏུ་འདུག་གོ །

chomdendé gala ba der song té chin né chomdendé kyi zhab lago bö chaktsal té len bumtrak dumar korwa jé né chok chik tu duk go

Sucandra approached the Blessed One, paid his respect by touching his head to the feet of the Blessed One, and circumambulated the Blessed One many hundred thousands of times.

ཕྱོགས་གཅིག་ཏུ་འདུག་ནས་ཁྱིམ་བདག་ཟླ་བ་བཟང་པོས་བཅོམ་ལྡན་འདས་ལ་འདི་སྐད་ཅེས་གསོལ་ཏོ། །

chok chik tu duk né khyimdak dawa zangpö chomdendé la diké ché sol to

Finally, he sat down to one side. While seated there, Sucandra the householder said the following to the Blessed One:

གལ་ཏེ་ཞུས་ནས་ཞུ་བ་ལུང་བསྟན་པའི་སླད་དུ། བཅོམ་ལྡན་འདས་ཀྱིས་བདག་ལ་སྐབས་ཕྱེ་ན། བཅོམ་ལྡན་འདས་དེ་བཞིན་གཤེགས་པ་དགྲ་བཅོམ་པ་ཡང་དག་པར་རྫོགས་པའི་སངས་རྒྱས་ལ་བདག་ཕྱོགས་འགའ་ཞིག་ཞུ་ལགས་སོ། །

galté zhü né zhuwa lungtenpé ledu chomdendé kyi dak la kab ché na chomdendé dezhin shekpa drachompa yangdakpar dzokpé sangye la dak chok gazhik zhu lak so

“I would like to ask the Blessed One, the Tathāgata, the Arhat, the complete and perfect Buddha a question, in case the Blessed One could afford the time to answer it.”

དེ་སྐད་ཅེས་གསོལ་བ་དང༌། བཅོམ་ལྡན་འདས་ཀྱིས་ཁྱིམ་བདག་ཟླ་བ་བཟང་པོ་ལ་འདི་སྐད་ཅེས་བཀའ་སྩལ་ཏོ། །

deké ché solwa dang chomdendé kyi khyimdak dawa zangpo la diké ché katsal to

The Blessed One then replied to Sucandra the householder as follows:

ཁྱིམ་བདག ཁྱོད་ཅི་དང་ཅི་འདོད་པ་དྲིས་ཤིག་དང༌། ཁྱོད་ཀྱིས་ཇི་ལྟར་དྲིས་པའི་དྲི་བ་ལུང་བསྟན་པས་ངས་ཁྱོད་ཀྱི་སེམས་རངས་པར་བྱའོ། །

khyimdak khyö chi dang chi döpa dri shik dang khyö kyi jitar dripé driwa lungtenpé ngé khyö kyi sem rangpar ja o

“Householder, please ask whatever you wish. I shall answer your question and so put your concerns to rest.”

དེ་སྐད་ཅེས་བཀའ་སྩལ་པ་དང༌། ཁྱིམ་བདག་ཟླ་བ་བཟང་པོས་བཅོམ་ལྡན་འདས་ལ་ལེགས་སོ་ཞེས་གསོལ་ཏེ། བཅོམ་ལྡན་འདས་ཀྱི་ལྟར་ཉན་ནས་བཅོམ་ལྡན་འདས་ལ་འདི་སྐད་ཅེས་གསོལ་ཏོ། །

deké ché katsal pa dang khyimdak dawa zangpö chomdendé la lek so zhé sol té chomdendé kyi tar nyen né chomdendé la diké ché sol to

To these words of the Blessed One Sucandra the householder responded, “Very well, Blessed One,” and asked the Blessed One the following:

བཅོམ་ལྡན་འདས། རིགས་ཀྱི་བུའམ། རིགས་ཀྱི་བུ་མོ་དབུལ་པོར་གྱུར་པ་ལས་ཇི་ལྟར་དབུལ་བ་མ་མཆིས་པར་འགྱུར་ཞིང༌། བྲོ་ནད་ཀྱིས་ཐེབས་ན་ཡང་བྲོ་ནད་མ་མཆིས་པར་འགྱུར་པ་ལགས།

chomdendé rik kyi bu am rik kyi bumo ulpor gyurpa lé jitar ulwa machipar gyur zhing dro né kyi teb na yang dro né machipar gyurpa lak

“Blessed One, how can a son or daughter of noble family who suffers from poverty free themselves from their poverty? Likewise, if they suffer from disease, how can they free themselves from their disease?”

དེ་ནས་བཅོམ་ལྡན་འདས་ཀྱིས་མཁྱེན་བཞིན་དུ་ཁྱིམ་བདག་ཟླ་བ་བཟང་པོ་ལ་འདི་སྐད་ཅེས་བཀའ་སྩལ་ཏོ། །

dené chomdendé kyi khyen zhindu khyimdak dawa zangpo la diké ché katsal to

The Blessed One then understood, and he said to Sucandra the householder:

ཁྱིམ་བདག ཁྱོད་ཅིའི་ཕྱིར་དབུལ་པོའི་དོན་དུ་འདྲི། དེ་སྐད་ཅེས་བཀའ་སྩལ་པ་དང༌།

khyimdak khyö chi chir ulpö döndu dri deké ché katsal pa dang

“Householder, why do you ask me about poverty?”

བཅོམ་ལྡན་འདས་ལ་ཁྱིམ་བདག་ཟླ་བ་བཟང་པོས་འདི་སྐད་ཅེས་གསོལ་ཏོ། །

chomdendé la khyimdak dawa zangpö diké ché sol to

Sucandra the householder replied to the Blessed One:

བཅོམ་ལྡན་འདས། བདག་ནི་དབུལ་བ་མང་བ་དང༌། གསོ་བ་མང་བ་དང༌། བུ་ཕོ་དང་བུ་མོ་མང་བ། བཟའ་མི་མང་པོ་དང་ལྡན་པ་ལགས་ཏེ། དེའི་སླད་དུ། གང་གིས་སེམས་ཅན་དབུལ་པོ་རྣམས་ཀྱི་དབུལ་བ་མ་མཆིས་པར་འགྱུར་བ་དང༌། བྲོ་ནད་ཀྱིས་ཐེབས་པ་རྣམས་བྲོ་ནད་མ་མཆིས་པར་འགྱུར་བ་དང༌། ནོར་དང༌། འབྲུ་དང༌། མཛོད་དང༌། བང་མཛོད་མང་པོ་དང་ལྡན་པར་འགྱུར་བ་དང༌། སྡུག་པ་དང༌། ཡིད་དུ་མཆིས་པ་དང༌། མཐོང་ན་ཡིད་དུ་འཐད་པ་དང༌། དབང་ཕྱུག་ཏུ་འགྱུར་བ་དང༌། སྦྱིན་བདག་མཛོད་པས་མི་འཚལ་ཞིང༌། དབྱིག་དང༌། གསེར་དང༌། ནོར་དང༌། འབྲུའི་མཛོད་དང༌། བང་མཛོད་རྣམས་དང༌། ནོར་བུ་དང༌། མུ་ཏིག་དང༌། རྡོ་རྗེ་དང༌། བཻ་ཌཱུཪྻ་དང༌། དུང་དང༌། མན་ཤེལ་དང༌། བྱི་རུ་དང༌། ས་ལེ་སྦྲམ་དང༌། དབུལ་བས་མ་འཚལ་ཅིང་འབྱོར་བར་འགྱུར་བ་དང༌། ཁྱིམ་གྱི་བུ་སྨད་དང༌། བཟའ་མི་རྣམས་བརྟན་པར་འགྱུར་བའི་ཆོས་ཀྱི་རྣམ་གྲངས་དེ་བཅོམ་ལྡན་འདས་ཀྱིས་ལེགས་པར་བཤད་དུ་གསོལ།

chomdendé dak ni ulwa mangwa dang sowa mangwa dang bu po dang bumo mangwa zami mangpo dang denpa lak té dé ledu gang gi semchen ulpo nam kyi ulwa machipar gyurwa dang dro né kyi tebpa nam dro né machipar gyurwa dang nor dang dru dang dzö dang bangdzö mangpo dang denpar gyurwa dang dukpa dang yi duchi pa dang tong na yi du tepa dang wangchuk tu gyurwa dang jindak dzöpé mi tsal zhing yik dang ser dang nor dang drü dzö dang bangdzö nam dang norbu dang mutik dang dorjé dang baidurya dang dung dang men shel dang jiru dang salé dram dang ulwé ma tsal ching jorwar gyurwa dang khyim gyi bu mé dang zami nam tenpar gyurwé chö kyi namdrang dé chomdendé kyi lekpar shé du sol

“Blessed One, although I am very poor, I have to take care of many sons, daughters and dependents. Therefore, I would like to request the Blessed One for a Dharma teaching that makes the poor wealthy and restores the ill to good health, that grants us wealth and grain and treasures and vaults of treasure, that makes us pleasant, charming, beautiful and lordly, that attracts patrons without needing to ask, and that grants jewels, gold, riches, stores of grain, and vaults of treasure, as well as gems, pearls, diamonds, lapis lazuli, conch shells, crystals, coral, gold and silver without needing to search or beg, and that renders one’s partner and dependents stable and secure.”

དེ་སྐད་ཅེས་གསོལ་བ་དང༌། བཅོམ་ལྡན་འདས་ཀྱིས་ཁྱིམ་བདག་ཟླ་བ་བཟང་པོ་ལ་འདི་སྐད་ཅེས་བཀའ་སྩལ་ཏོ། །

deké ché solwa dang chomdendé kyi khyimdak dawa zangpo la diké ché katsal to

This being said, the Blessed One replied then to the householder Sucandra:

ཁྱིམ་བདག འདས་པའི་དུས་བསྐལ་བ་གྲངས་མེད་པ་འདས་པར་གྱུར་པ་དེའི་ཚེ་དེའི་དུས་ན། བཅོམ་ལྡན་འདས་དེ་བཞིན་གཤེགས་པ་དགྲ་བཅོམ་པ་ཡང་དག་པར་རྫོགས་པའི་སངས་རྒྱས་རིག་པ་དང་ཞབས་སུ་ལྡན་པ། བདེ་བར་གཤེགས་པ། འཇིག་རྟེན་མཁྱེན་པ། སྐྱེས་བུ་འདུལ་བའི་ཁ་ལོ་སྒྱུར་བ། བླ་ན་མེད་པ། ལྷ་དང་མི་རྣམས་ཀྱི་སྟོན་པ། སངས་རྒྱས་བཅོམ་ལྡན་འདས་རྡོ་རྗེ་འཆང་རྒྱ་མཚོའི་དབྱངས་ཞེས་བྱ་བ་འཇིག་རྟེན་དུ་བྱུང་སྟེ།

khyimdak depé dü kalwa drangmepa depar gyurpa dé tsé dé dü na chomdendé dezhin shekpa drachompa yangdakpar dzokpé sangye rigpa dang zhab su denpa dewar shekpa jikten khyenpa kyebu dulwé khalo gyurwa lanamepa lha dang mi nam kyi tönpa sangye chomdendé dorjé chang gyatsö yang zhejawa jikten du jung té

“Householder, once upon a time, incalculable eons ago, the Blessed One, the Tathāgata, the Arhat, the complete and perfect Buddha, dwelled in the world with perfect knowledge and with virtuous conduct. This sugata, the knower of worlds, the leader for those to be tamed, the unsurpassed teacher of gods and men, the Blessed Buddha, was named Vajradhara-sāgaranirghoṣa.

རིགས་ཀྱི་བུ། ངས་དེ་བཞིན་གཤེགས་པ་དེ་ལས་ནོར་གྱི་རྒྱུན་ཅེས་བྱ་བའི་གཟུངས་འདི་ཐོས་ཏེ། བཟུང་ཞིང་བཅངས་བཀླགས། ཀུན་ཆུབ་པར་བྱས། རྗེས་སུ་ཡི་རང་བར་བྱས་ཤིང༌། གཞན་དག་ལ་ཡང་རྒྱ་ཆེར་ཡང་དག་པར་རབ་ཏུ་བསྟན་ཏེ།

rik kyi bu ngé dezhin shekpa dé lé nor gyi gyün chejawé zung di tö té zung zhing chang lak kün chubpar jé jesu yirangwar jé shing zhendak la yang gyacher yangdakpar rabtu ten té

O noble son, it is from this tathāgata that I heard and retained the Vasudhārā Dhāraṇī. I kept it, recited it, comprehended it, rejoiced in it, and taught it extensively to others.

རིགས་ཀྱི་བུ། ད་ཡང་ངས་དེ་བཤད་པར་བྱའོ། །

rik kyi bu da yang ngé dé shepar ja o

O noble son, I shall now share it with you.

རིགས་ཀྱི་བུ། གཟུངས་འདིའི་མཐུས་མི་རྣམས་རྣམ་པར་མཐོ་འཚམ་པར་མི་བྱེད་དོ། །མི་མ་ཡིན་པ་རྣམས་རྣམ་པར་མཐོ་འཚམ་པར་མི་བྱེད་དོ། །གནོད་སྦྱིན་རྣམས་རྣམ་པར་མཐོ་འཚམ་པར་མི་བྱེད་དོ། །སྲིན་པོ་རྣམས་རྣམ་པར་མཐོ་འཚམ་པར་མི་བྱེད་དོ། །ཡི་དྭགས་རྣམས་རྣམ་པར་མཐོ་འཚམ་པར་མི་བྱེད་དོ། །ཤ་ཟ་རྣམས་རྣམ་པར་མཐོ་འཚམ་པར་མི་བྱེད་དོ། །འབྱུང་པོ་རྣམས་རྣམ་པར་མཐོ་འཚམ་པར་མི་བྱེད་དོ། །གྲུལ་བུམ་རྣམས་རྣམ་པར་མཐོ་འཚམ་པར་མི་བྱེད་དོ། །བརྗེད་བྱེད་རྣམས་རྣམ་པར་མཐོ་འཚམ་པར་མི་བྱེད་དོ། །གནོན་པོ་རྣམས་རྣམ་པར་མཐོ་འཚམ་པར་མི་བྱེད་དོ། །ལུས་སྲུལ་པོ་རྣམས་རྣམ་པར་མཐོ་འཚམ་པར་མི་བྱེད་དོ། །ལྷ་རྣམས་རྣམ་པར་མཐོ་འཚམ་པར་མི་བྱེད་དོ། །ལྷ་མ་ཡིན་རྣམས་རྣམ་པར་མཐོ་འཚམ་པར་མི་བྱེད་དོ། །ཟས་སུ་མི་གཙང་བ་ཟ་བ་རྣམས་དང༌། ཟས་སུ་གཅིན་འཐུང་བ་རྣམས་དང་། ཟས་སུ་ཁྲག་འཐུང་བ་རྣམས་དང༌། ཟས་སུ་ཤ་ཟ་བ་རྣམས་དང༌། ཟས་སུ་རྣག་འཐུང་བ་རྣམས་དང༌། ཟས་སུ་ཞག་ཟ་བ་རྣམས་དང༌། ཟས་སུ་རྐང་ཟ་བ་རྣམས་དང༌། ཟས་སུ་ངར་སྣབས་ཟ་བ་རྣམས་དང༌། ཟས་སུ་གཏོར་ཁུང་ནས་འབབ་པ་འཐུང་བ་རྣམས་དང༌། ཟས་སུ་དབུགས་རྔུབ་པ་རྣམས་དང༌། འབྱུང་བ་ཟ་བའི་བར་རྣམས་རྣམ་པར་འཚེ་བར་མི་འགྱུར་རོ། །

rik kyi bu zung di tü mi nam nampar to tsampar mi jé do mi mayinpa nam nampar to tsampar mi jé do nöjin nam nampar to tsampar mi jé do sinpo nam nampar to tsampar mi jé do yidak nam nampar to tsampar mi jé do shaza nam nampar to tsampar mi jé do jungpo nam nampar to tsampar mi jé do drulbum nam nampar to tsampar mi jé do jé jé nam nampar to tsampar mi jé do nönpo nam nampar to tsampar mi jé do lü sulpo nam nampar to tsampar mi jé do lha nam nampar to tsampar mi jé do lha mayin nam nampar to tsampar mi jé do zé su mi tsangwa zawa nam dang zé su chin tungwa nam dang zé su traktung ba nam dang zé su shaza ba nam dang zé su nak tungwa nam dang zé su zhak zawa nam dang zé su kang zawa nam dang zé su ngarnab zawa nam dang zé su tor khung né babpa tungwa nam dang zé su uk ngubpa nam dang jungwa zawé bar nam nampar tsewar mingyur ro

O noble son, through the power of this dhāraṇī no human will ever harm you. No yakṣa will ever harm you. No rākṣasa will ever harm you. No preta will ever harm you. No piśāca will ever harm you. No bhūta will ever harm you. No kumbhāṇḍa will ever harm you. No apasmāra will ever harm you. No ostāraka will ever harm you. No kaṭapūtana will ever harm you. No deva will ever harm you. No asura will ever harm you. No demons, whether they feed on feces, urine, blood, flesh, pus, grease, marrow, snot, effluent, or breath, nor spirits who are able to possess you, will ever harm you!

རིགས་ཀྱི་བུ། ནོར་གྱི་རྒྱུན་གྱི་གཟུངས་འདི་རིགས་ཀྱི་བུའམ། རིགས་ཀྱི་བུ་མོ་གང་གི་ཁྱིམ་ན་ཡོད་དམ། སྙིང་ལ་ཡོད་དམ། ལག་ན་ཡོད་དམ། གླེགས་བམ་དུ་ཆུད་དམ། ཐོས་པར་གྱུར་ཏམ། ཀུན་ཆུབ་པར་བྱས་སམ། བཀླགས་སམ། བཟུང་ངམ། རྗེས་སུ་ཡི་རང་བར་བྱས་སམ། གཞན་དག་ལ་རྒྱ་ཆེར་རབ་ཏུ་བསྟན་པའི་རིགས་ཀྱི་བུའམ། རིགས་ཀྱི་བུ་མོ་དེ་ལ་ཡུན་རིང་པོའི་དོན་དང༌། ཕན་པ་དང༌། དགེ་བ་དང༌། གྲུབ་པ་དང༌། བདེ་བ་དང༌། ལོ་ལེགས་བར་འགྱུར་རོ། །

rik kyi bu nor gyi gyün gyi zung di rik kyi bu am rik kyi bumo gang gi khyim na yö dam nying la yö dam lak na yö dam lekbam du chü dam töpar gyur tam kün chubpar jé sam lak sam zung ngam jesu yirangwar jé sam zhendak la gyacher rabtu tenpé rik kyi bu am rik kyi bumo dé la yünringpö dön dang penpa dang gewa dang drubpa dang dewa dang lo lekwar gyur ro

O noble son, the son or daughter of noble family who takes the Vasudhārā Dhāraṇī and places it in their home, takes it to heart, holds it in their hands, renders it in text, listens to it, comprehends it, reads it, memorizes it, rejoices in it, and extensively teaches it to others, will enjoy lasting benefits, welfare, goodness, advantages, pleasures, and good harvests.

སུ་ཞིག་དེ་བཞིན་གཤེགས་པ་རྣམས་ལ་མཆོད་པ་བྱས་ཏེ། ནོར་གྱི་རྒྱུན་གྱི་གཟུངས་འདི་ནམ་ཕྱེད་ན་ལན་གཉིས་སམ། ལན་གསུམ་མམ། ལན་བཞི་བཏོན་ན། དེའི་ལྷ་ཡིད་རངས་ཏེ་དེ་བཞིན་གཤེགས་པའི་བསྟན་པ་ལ་དགའ་བ་དང༌། ཆོས་གདགས་པ་བྱས་པས་དགའ་བ་དང༌། དགེ་འདུན་གདགས་པ་བྱས་པས་དགའ་བ་དང༌། ཆོས་སྨྲ་བ་ལ་དགའ་བ་དང༌། ལྷག་པའི་བསམ་པས་བདག་ཉིད་འོངས་ཏེ། འབྲུའི་ཆར་འབེབས་སོ། །

su zhik dezhin shekpa nam la chöpa jé té nor gyi gyün gyi zung di nam ché na len nyi sam len sum mam len zhi tön na dé lha yi rang té dezhin shekpé tenpa la gawa dang chö dakpa jepé gawa dang gendün dakpa jepé gawa dang chöma bala gawa dang lhakpé sampé daknyi ong té drü charbeb so

Whoever worships the tathāgatas and then at midnight recites the Vasudhārā Dhāraṇī two, three or four times will cause the deities to rejoice. They will bring delight through the teachings of the Tathāgata, and through contributing to the promulgation of the Dharma and development of the Saṅgha, and bring delight to those who teach the Dharma. Noble thoughts will come to them and a rain of grains will shower down upon them.

ན་མོ་བཛྲ་དྷ་ར་སཱ་ག་ར་ནིརྒྷོ་ཥཱ་ཡ། ཏ་ཐཱ་ག་ཏཱ་ཡ།

namo benza dhara sagara nirghoshaya tathagataya |

namo vajradhara-sāgara-nirghoṣāya tathāgatāya |

ཏདྱ་ཐཱ། ཨོཾ་སུ་རཱུ་བེ། བྷ་དྲེ། བྷ་དྲ་བ་ཏི། ཨཾ་ག་ལེ། མཾ་ག་ལེ། མཾ་ག་ལ་བ་ཏི། ཨ་ལེ། ཨ་ཙ་ལེ། ཨ་ཙ་ལ་བ་ལེ། ཨུདྒྷ་ཏི་ནི། ཨུད་བྷེ་དི་ནི། ཤ་སྱ་བ་ཏི། དྷ་ན་བ་ཏི། དྷཱ་ནྱ་བ་ཏི། ཤྲཱི་མ་ཏི། པྲ་བྷ་བ་ཏི། ཨ་མ་ལེ། བི་མ་ལེ། ནི་རྨ་ལེ། རུ་རུ་མེ། སུ་རཱུ་པེ། སུ་རཱུ་པ་བི་མ་ལེ། བི་མ་ལེ། ཙ་ལེ། ཨ་རྩ་ན་སྟེ། ཨ་ཏ་ན་སྟེ། བི་ཏ་ན་སྟེ། བི་ཤྭ་ཀེ་ཤི། བི་ཤྭ་ནི་ཤི། ཨཾ་ཀུ་རེ། མཾ་ཀུ་རེ། པྲ་བཾ་ཀུ་རེ། བི་ར་མེ། བི་དྷ་མེ། རི་རི་མེ། དི་དི་མེ། དུ་དུ་མེ། ཁ་ཁ་མེ། ཏ་ཏ་རེ། ཏ་ར་ཏ་ར། ཏཱ་ར་ཏཱ་ར། བཛྲེ་བཛྲེ་བཛྲོ་པ་མེ། ཊ་ཀེ་ཊ་ཀེ། ཋ་ཀེ་ཋ་ཀེ། ཨུཀྐེ་བུཀྐེ། ཐ་ཀེ་ཐ་ར་ཀེ། ཨ་བརྟ་ནི། བ་ར་ཤ་ནི། ཥ་ད་ནི་བཛྲ་དྷ་ར་སཱ་ག་ར་ནིརྒྷོ་ཥཱན། ཏ་ཐཱ་ག་ཏ་མ་ནུ་སྨ་ར། སྨ་ར་སྨ་ར། སརྦ་ཏ་ཐཱ་ག་ཏ་ས་ཏྱ་མ་ནུ་སྨ་ར། དྷརྨ་སཏྱ་མ་ནུ་སྨ་ར། སཾ་གྷ་ས་ཏྱ་མ་ནུ་སྨ་ར། ད་ཏ་ད་ཏ། པཱུ་ར་པཱུ་ར། པཱུ་ར་ཡ་པཱུ་ར་ཡ། པཱུ་ར་ཎི། བྷ་ར་བྷ་ར་ཎི། ཨ་མ་ལེ། སུ་མཾ་ག་ལེ། ཤཱནྟ་མ་ཏི། ཤུ་བྷ་མ་ཏི། མཾ་ག་ལ་བྷ་ནི། མ་ཧཱ་མ་ཏི། བྷ་དྲ་བ་ཏི། པྲ་བྷཱ་བ་ཏི། སུ་ཙནྡྲ་མ་ཏི། ཨཱ་གཙྪ། ཨཱ་གཙྪ། ས་མ་ཡ་མ་ནུ་སྨ་ར་སྭཱཧཱ། ཨཱ་བ་ར་ཎི་མ་ནུ་སྨ་ར་སྭཱཧཱ། པྲ་བྷ་བ་མ་ནུ་སྨ་ར་སྭཱཧཱ། དཱི་དི་མ་ནུ་སྨ་ར་སྭཱཧཱ། ཏེ་ཛོ་མ་ནུ་སྨ་ར་སྭཱཧཱ། བི་ཛ་ཡ་མ་ནུ་སྨ་ར་སྭཱཧཱ། ཧྲྀ་ད་ཡ་མ་ནུ་སྨ་ར་སྭཱཧཱ། སརྦ་སཏྭ་བི་ན་ཡ་མ་ནུ་སྨ་ར་སྭཱཧཱ།

teyata | om surubé bhadré bhadra bati amgalé mamga é mamgala bati alé atsalé atsala balé udghatini udbhédini shasya bati dhana bati dhanya bati shri mati trabha bati amalé bimalé nimalé rurumé surupé surupa bimalé bimalé tsalé atsanasté atanasté bitanaté bishokeshi bishonishi amkuré mamkuré trabamkuré biramé bidhamé ririmé didimé dudumé khakhamé tataré tara tara tara tara badzré badzré badzropamé také také thaké thaké ukké bukké thaké tharaké abartani barashani shadani benzadhara sagara nirghosham tathagatam anusmara smara smara sarva tathagata satyam anusmara dharma satyam anusmara sangha satyam anusmara data data pura pura puraya puraya purani bhara bharani amalé sumamgalé shanta mati shubha mati mamgala bhani maha mati bhadra bati trabha bati sutsandra mati agatsa gatsa samayam anusmara soha | awaranim anusmara soha | trabhawam anusmara soha | didim anusmara soha tédzom anusmara soha | bidzayam anusmara soha | hridayam anusmara soha sarva sato binayam anusmara soha |

tadyathā | oṃ surūpe bhadre bhadravati aṅgale maṅgale maṅgalavati ale acale acala-bale udghātini udbhedini śasyavati dhanavati dhānyavati śrīmati prabhavati amale vimale nirmale rurume surūpe surūpavimale vimale cale arcanaste atanaste vitanaste viśvakeśi viśvaniśi aṅkure maṅkure prabhaṅkure virame vidhame ririme dhidhime dhudhume khakhame tatare tara tara tāra tāra vajre vajre vajropame ṭake ṭake ṭhake ṭhake ukke bukke ṭhake ṭharake āvartani varṣaṇi (ni)ṣ(p)ādani vajradhāra-sāgara-nirghoṣaṃ tathāgataṃ anusmara smara smara sarva-tathāgata-satyam-anusmara dharma-satyam-anusmara saṅgha-satyam-anusmara data data pūra pūra pūraya pūraya pūraṇi bhara bharaṇi amale sumaṅgale śāntamati śubhamati maṅgalabhaṇi mahāmati bhadravati prabhavati sucandramati āgacchāgaccha samayam-anusmara svāhā | avaraṇim-anusmara svāhā | prabhavam-anusmara svāhā | dīdim-anusmara svāhā | tejom-anusmara svāhā | vijayam-anusmara svāhā | hṛdayam-anusmara svāhā | sarva-sattva-vijayam-anusmara svāhā |

ཨོཾ་བཱ་སུ་དྷཱ་རེ་སྭཱཧཱ། ཨོཾ་བཱ་སུ་ཤྲཱི་ཡེ་སྭཱཧཱ། ཨོཾ་ཤྰྲི་བ་སུ་སྭཱཧཱ། ཨོཾ་བ་སུ་སྭཱཧཱ།

om basudharé soha | om basushriyé soha | om shribasu soha | om basu soha |

oṃ vasudhāre svāhā | oṃ vasuśriye svāhā | oṃ śrīvasu svāhā | oṃ vasu svāhā ||¹

རིགས་ཀྱི་བུ། འདི་ནི་ནོར་གྱི་རྒྱུན་ཅེས་བྱ་བའི་གཟུངས་ཏེ། གཟུངས་སྔགས་འདིའི་མཐུས་མུ་གེ་དང༌། ནད་དང༌། འཆི་ངས་འབྱུང་བར་མི་འགྱུར་རོ། །

rik kyi bu di ni nor gyi gyün chejawé zung té zung ngak di tü mugé dang né dang chi ngé jungwar mingyur ro

Noble son, this is the Vasudhārā Dhāraṇī. Famine, diseases, and untimely death will be averted through the power of this dhāraṇī-mantra.

རིགས་ཀྱི་བུ། སུ་ཞིག་དེ་བཞིན་གཤེགས་པ་དགྲ་བཅོམ་པ་ཡང་དག་པར་རྫོགས་པའི་སངས་རྒྱས་རྣམས་ལ་མཆོད་པ་བྱས་ཏེ། ནོར་གྱི་རྒྱུན་གྱི་གཟུངས་ཀྱི་གསང་སྔགས་ཀྱི་ཚིག་འདི་དག་ནུབ་གཅིག་བཏོན་ན། དེ་ནས་དངོས་གྲུབ་ཏུ་འགྱུར་རོ། །

rik kyi bu su zhik dezhin shekpa drachompa yangdakpar dzokpé sangye nam la chöpa jé té nor gyi gyün gyi zung kyi sang ngak kyi tsik didak nub chik tön na dené ngödrub tu gyur ro

Noble son, whoever worships the tathāgatas, the arhats, the complete and perfect buddhas, and recites the words of this secret mantra, the Vasudhārā Dhāraṇī, while facing the west will reach accomplishment.

རྒྱས་པའི་དོན་དུ་བདག་གི་ཁྱིམ་མམ། གཞན་གྱི་ཁྱིམ་མམ། གནས་གཙང་མའི་བང་མཛོད་དམ། གནས་གང་ཡང་རུང་བར་དེ་བཞིན་གཤེགས་པ་སྤྱན་རས་གཟིགས་དབང་ཕྱུག་དང༌། སངས་རྒྱས་དང༌། བྱང་ཆུབ་སེམས་དཔའ་ཐམས་ཅད་དང༌། གསང་སྔགས་ཀྱི་ལྷའི་ཕྱིར་ཙནྡན་གྱིས་དཀྱིལ་འཁོར་གྲུ་བཞིར་བྱས་ཏེ། ནུབ་གཅིག་བཏོན་ན། རིགས་ཀྱི་བུ། དེའི་ཁྱིམ་ནོར་དང༌། འབྲུ་དང༌། གསེར་དང༌། དངུལ་དང༌། ཡོ་བྱད་ཐམས་ཅད་ཀྱི་རྒྱུན་མི་ཆེན་པོའི་ཚད་ཙམ་གྱིས་གང་བར་འགྱུར་རོ། །འཇིགས་པ་དང་གནོད་པ་ཐམས་ཅད་ཀྱང་མེད་པར་འགྱུར་རོ། །

gyepé döndu dak gi khyim mam zhen gyi khyim mam netsangmé bangdzö dam né gangyang rungwar dezhin shekpa chenrezik wangchuk dang sangye dang changchub sempa tamché dang sang ngak kyi lhé chir tsenden gyi kyilkhor dru zhir jé té nub chik tön na rik kyi bu dé khyim nor dang dru dang ser dang ngul dang yojé tamché kyi gyün mi chenpö tsé tsam gyi gangwar gyur ro jikpa dang nöpa tamché kyang mepar gyur ro

To explain this in more detail: Arrange a maṇḍala in a suitable place—such as your own house, another person’s house, a clean place, or a storehouse—using sandalwood for the Tathāgata, Lord Avalokiteśvara, and all the buddhas and bodhisattvas and secret mantra deities, and recite the dhāraṇī while facing the west. Noble son, the person’s house will soon be completely filled with a stream of jewels, grain, gold, silver, and all necessities, and all danger and harm will be brought to an end.

རིགས་ཀྱི་བུ། དེའི་ཕྱིར་ཁྱོད་རབ་ཏུ་བསྒྲིམས་ལ་ནོར་གྱི་རྒྱུན་གྱི་གཟུངས་འདི་ཟུངས་ཤིག །ཆོངས་ཤིག །ལྷོགས་ཤིག །སྟོན་ཅིག །གཞན་དག་ལ་ཡང་རྒྱ་ཆེར་ཡང་དག་པར་རབ་ཏུ་སྟོན་ཅིག་དང༌། དེས་ཁྱོད་ཀྱི་ཡུན་རིང་པོའི་དོན་དང༌། ཕན་པ་དང༌། བདེ་བར་འགྱུར་རོ། །

rik kyi bu dé chir khyö rabtu drim la nor gyi gyün gyi zung di zung shik chong shik lhok shik tön chik zhendak la yang gyacher yangdakpar rabtu tön chik dang dé khyö kyi yünringpö dön dang penpa dang dewar gyur ro

Noble son, therefore, hold the Vasudhārā Dhāraṇī dear. Retain it! Memorize it! Recite it! Teach it! Explain it to others as well! This will lead to your lasting benefit, welfare and happiness.”

བཅོམ་ལྡན་འདས། ལེགས་སོ་ཞེས་གསོལ་ཏེ།

chomdendé lek so zhé sol té

“Very well, Blessed One!” said the householder Sucandra upon receiving the Vasudhārā Dhāraṇī from the Blessed One.

ཁྱིམ་བདག་ཟླ་བ་བཟང་པོས་བཅོམ་ལྡན་འདས་ལས་ནོར་གྱི་རྒྱུན་གྱི་གཟུངས་འདི་ཐོས་ནས་ཚིམ་ཞིང་དགའ་ལ་མགུ་ཞིང་ཡིད་རངས་ཏེ། རབ་ཏུ་དགའ་ནས་དགའ་བ་དང༌། ཡིད་བདེ་བ་སྐྱེས་ཏེ། བཅོམ་ལྡན་འདས་ཀྱི་ཞབས་ལ་མགོ་བོས་ཕྱག་འཚལ་ནས་བཅོམ་ལྡན་འདས་ལ་འདི་སྐད་ཅེས་གསོལ་ཏོ། །

khyimdak dawa zangpö chomdendé lé nor gyi gyün gyi zung di tö né tsim zhing ga la gu zhing yi rang té rabtu ga né gawa dang yi dewa kyé té chomdendé kyi zhab lago bö chaktsal né chomdendé la diké ché sol to

Pleased, glad, joyful, delighted, happy, satisfied and joyous was Sucandra as he paid homage by touching the feet of the Blessed One to his head. He then said to the Blessed One:

བཅོམ་ལྡན་འདས། བདག་གིས་ནོར་གྱི་རྒྱུན་ཅེས་བགྱི་བ་བླངས་ལགས། གཟུངས་སུ་ཟིན་ལགས། བཟུང་ལགས། བཀླགས་ལགས། ཀུན་ཆུབ་པར་བགྱིས་ལགས། རྗེས་སུ་ཡི་རང་བར་བགྱིས་ལགས་སོ། །གཞན་དག་ལ་ཡང་རྒྱ་ཆེར་ཡང་དག་པར་རབ་ཏུ་བསྟན་པར་བགྱིས་ལགས་སོ། །

chomdendé dak gi nor gyi gyün ché gyiwa lang lak zung su zin lak zung lak lak lak kün chubpar gyi lak jesu yirangwar gyi lak so zhendak la yang gyacher yangdakpar rabtu tenpar gyi lak so

“Blessed One, now that I have received the ritual for Vasudhārā, I will keep this dhāraṇī in mind; I will memorize it; I will recite it; I will master it; I will delight in it; and I will explain it in detail to others as well!”

དེའི་སྐད་ཅིག་ཙམ་ལ་ཁྱིམ་བདག་ཟླ་བ་བཟང་པོའི་བང་མཛོད་རྣམས་ཡོངས་སུ་གང་བར་གྱུར་ཏོ། །

dé kechik tsam la khyimdak dawa zangpö bangdzö nam yongsu gangwar gyur to

At that very moment, Sucandra the householder’s storehouses became completely full.

དེ་ནས་ཁྱིམ་བདག་ཟླ་བ་བཟང་པོས་བཅོམ་ལྡན་འདས་ལ་ལན་འབུམ་ཕྲག་དུ་མར་བསྐོར་བ་བྱས་ཏེ། བཅོམ་ལྡན་འདས་ཀྱི་ཞབས་ལ་ཕྱག་འཚལ་ནས། བཅོམ་ལྡན་འདས་ཀྱི་ཐད་ནས་སོང་ངོ༌། །

dené khyimdak dawa zangpö chomdendé la len bumtrak dumar korwa jé té chomdendé kyi zhab la chaktsal né chomdendé kyi té né song ngo

Sucandra the householder circumambulated the Blessed One many hundreds of thousands of times, and after touching his head to the feet of Blessed One, he left his presence.

དེ་ནས་བཅོམ་ལྡན་འདས་ཀྱིས་ཚེ་དང་ལྡན་པ་ཀུན་དགའ་བོ་ལ་བཀའ་སྩལ་པ།

dené chomdendé kyi tsé dang denpa küngawo la katsal pa

The Blessed One then spoke to venerable Ānanda:

ཀུན་དགའ་བོ། ཁྱོད་སོང་ལ་ཁྱིམ་བདག་ཟླ་བ་བཟང་པོའི་ཁྱིམ་ནོར་དང༌། འབྲུས་ཡོངས་སུ་གང་བ་ཕུན་སུམ་ཚོགས་པ་དང༌། མཛོད་ཆེན་པོ་དང༌། བང་མཛོད་ཡོངས་སུ་གང་བ་རྣམས་ལ་ལྟོས།

küngawo khyö song la khyimdak dawa zangpö khyim nor dang drü yongsu gangwa pünsum tsokpa dang dzö chenpo dang bangdzö yongsu gangwa nam la tö

“Ānanda, go to Sucandra the householder, the one whose home is abundantly filled with all kinds of riches and grains and whose massive treasury and storehouses are replete with all one could require.”

དེ་ནས་ཚེ་དང་ལྡན་པ་ཀུན་དགའ་བོས་བཅོམ་ལྡན་འདས་ཀྱི་ལྟར་མཉན་ནས་ཀཽ་ཤཱམྦཱིའི་གྲོང་ཁྱེར་ཆེན་པོ་ག་ལ་བ་དང༌། ཁྱིམ་བདག་ཟླ་བ་བཟང་པོའི་ཁྱིམ་ག་ལ་བ་དེར་སོང་སྟེ་ཕྱིན་ནས་ནང་དུ་ཞུགས་པ་དང༌། ནོར་དང༌། འབྲུས་ཡོངས་སུ་གང་བ་ཕུན་སུམ་ཚོགས་པ་དང༌། རིན་པོ་ཆེ་ཕུན་སུམ་ཚོགས་པ་དང༌། ཡོ་བྱད་ཐམས་ཅད་ཀྱི་མཛོད་པ་ཆེན་པོ་དང༌། བང་མཛོད་རྣམས་ཀྱང་ཡོངས་སུ་གང་བར་མཐོང་ངོ༌། །མཐོང་ནས་ཀྱང་ཚིམ་ཞིང་དགའ་ལ་མགུ་ཞིང་ཡིད་རངས་ཏེ་རབ་ཏུ་དགའ་ནས་དགའ་བ་དང༌། ཡིད་བདེ་བ་སྐྱེས་ཏེ་བཅོམ་ལྡན་འདས་ག་ལ་བ་དེར་སོང་ངོ༌། །

dené tsé dang denpa küngawö chomdendé kyi tar nyen né kaushambi drongkhyer chenpo gala ba dang khyimdak dawa zangpö khyim gala ba der song té chin né nang du zhukpa dang nor dang drü yongsu gangwa pünsum tsokpa dang rinpoche pünsum tsokpa dang yojé tamché kyi dzöpa chenpo dang bangdzö nam kyang yongsu gangwar tong ngo tong né kyang tsim zhing ga la gu zhing yi rang té rabtu ga né gawa dang yi dewa kyé té chomdendé gala ba der song ngo

At these words of the Blessed One, venerable Ānanda went to the great city of Kauśāmbī where Sucandra’s house was located. Upon reaching the house he entered, and he saw that it was filled with an abundance of riches and grains. Precious gems were abundant, and there was a massive storehouse of all kinds of goods. The treasuries likewise were completely full! Pleased, glad, joyful, delighted, happy, satisfied and joyous upon seeing this, he returned to the Blessed One.

དེ་ནས་ཚེ་དང་ལྡན་པ་ཀུན་དགའ་བོ་ཡ་མཚན་དུ་འཛིན་ཅིང་དགའ་བ་དང༌། ཡིད་བདེ་བ་སྐྱེས་ནས་བཅོམ་ལྡན་འདས་ལ་འདི་སྐད་ཅེས་གསོལ་ཏོ། །

dené tsé dang denpa küngawo yatsen du dzin ching gawa dang yi dewa kyé né chomdendé la diké ché sol to

Venerable Ānanda approached the Blessed One, and, in his amazement, happiness and joy, he said this to the Blessed One:

བཅོམ་ལྡན་འདས། གང་གིས་ཁྱིམ་བདག་ཟླ་བ་བཟང་པོ་ནོར་མང་ཞིང་མཛོད་ཆེན་པོ་དང༌། བང་མཛོད་རྣམས་ཀྱང་ནོར་དང༌། འབྲུ་ཕུན་སུམ་ཚོགས་པའི་རྒྱུ་གང་ལགས། རྐྱེན་གང་ལགས།

chomdendé gang gi khyimdak dawa zangpo nor mang zhing dzö chenpo dang bangdzö nam kyang nor dang dru pünsum tsokpé gyu gang lak kyen gang lak

“Blessed One, why does Sucandra the householder have so much wealth? What is the cause and what are the circumstances for his treasury and storehouses to be replete with riches and grains?”

བཅོམ་ལྡན་འདས་ཀྱིས་བཀའ་སྩལ་པ།

chomdendé kyi katsal pa

The Blessed One replied:

ཀུན་དགའ་བོ། རིགས་ཀྱི་བུ་ཁྱིམ་བདག་ཟླ་བ་བཟང་པོ་དད་ཅིང་མཆོག་ཏུ་དད་ཅིང་དགེ་བའི་བསམ་པ་ཅན་དེས་ནོར་གྱི་རྒྱུན་གྱི་གཟུངས་འདི་བཟུང་ཞིང་རབ་ཏུ་བཏོན་ཏེ། བླངས་ཤིང། བཀླགས། ཀུན་ཆུབ་པར་བྱས། རྗེས་སུ་ཡི་རང་བར་བྱས་ཤིང༌། གཞན་དག་ལ་ཡང་རྒྱ་ཆེར་ཡང་དག་པར་རབ་ཏུ་བསྟན་པའི་ཕྱིར་རོ། །

küngawo rik kyi bu khyimdak dawa zangpo dé ching chok tu dé ching gewé sampachen dé nor gyi gyün gyi zung di zung zhing rabtu tön té lang shing lak kün chubpar jé jesu yirangwar jé shing zhendak la yang gyacher yangdakpar rabtu tenpé chir ro

“Ānanda, it is because the noble son Sucandra the householder has received and chanted the Vasudhārā Dhāraṇī with devotion, great faith, and pure motivation. He kept it, recited it, mastered it, delighted in it, and expounded it in detail to others as well.

ཀུན་དགའ་བོ། དེའི་ཕྱིར་ཁྱོད་ཀྱིས་ཀྱང་ནོར་གྱི་རྒྱུན་གྱི་གཟུང་འདི་ལོངས་ཤིག །ཆོངས་ཤིག །ལྷོགས་ཤིག །སྟོན་ཅིག །ཟུངས་ཤིག །ཀུན་ཆུབ་པར་གྱིས་ཤིག །གཞན་དག་ལ་ཡང་རྒྱ་ཆེར་ཡང་དག་པར་རབ་ཏུ་སྟོན་ཅིག་དང༌། དེ་ནི་སྐྱེ་བོ་མང་པོ་ལ་ཕན་པ་དང༌། སྐྱེ་བོ་མང་པོ་ལ་བདེ་བ་དང༌། འཇིག་རྟེན་ལ་སྙིང་བརྩེ་བ་དང༌། སྐྱེ་བོ་ཕལ་པོ་ཆེ་དང༌། ལྷ་དང༌། མི་རྣམས་ཀྱི་དོན་དང༌། ཕན་པ་དང༌། བདེ་བར་འགྱུར་རོ། །

küngawo dé chir khyö kyi kyang nor gyi gyün gyi zung di long shik chong shik lhok shik tön chik zung shik kün chubpar gyi shik zhendak la yang gyacher yangdakpar rabtu tön chik dang dé ni kyewo mangpo la penpa dang kyewo mangpo la dewa dang jikten la nying tsewa dang kyewo palpo ché dang lha dang mi nam kyi dön dang penpa dang dewar gyur ro

Ānanda, therefore, you too should receive the Vasudhārā Dhāraṇī, keep it in mind, recite it, teach it, memorize it, master it, and explain it to others in detail. This will benefit many individuals. It will bring them happiness. It will bring love and compassion to the world, and it will bring benefit and happiness to hosts of beings, gods and humans alike.

ཀུན་དགའ་བོ། སུ་ཞིག་རིག་སྔགས་འདི་ལས་གཞན་དུ་སྨྲ་བ་ནི། ལྷ་དང་བཅས་པ་དང༌། བདུད་དང་བཅས་པ་དང༌། ཚངས་པ་དང་བཅས་པ་དང༌། དགེ་སྦྱོང་དང་བྲམ་ཟེར་བཅས་པ་དང༌། ལྷ་དང། མི་དང། ལྷ་མ་ཡིན་དུ་བཅས་པའི་འཇིག་རྟེན་ན་ངས་མ་མཐོང་ངོ༌། །ལན་གཉིས་སུ་བཏོན་ཏམ། ལན་གསུམ་དུ་བཏོན་ཀྱང་འགལ་བར་བྱེད་པ་དེ་ནི། གནས་མེད་དོ། །

küngawo su zhik rik ngak di lé zhendu mawa ni lha dang chepa dang dü dang chepa dang tsangpa dang chepa dang gejong dang dramzer chepa dang lha dang mi dang lha mayin du chepé jikten na ngé ma tong ngo len nyi su tön tam len sum du tön kyang galwar jepa dé ni nemé do

Ānanda, I do not see anyone in worlds of gods, māras, brahmas, humans, or asuras, who would say otherwise about this vidyā-mantra. It is impossible not to receive the mantra’s benefits having recited it two or three times.

ཀུན་དགའ་བོ། གཟུངས་ཀྱི་གསང་སྔགས་ཀྱི་ཚིག་འདི་དག་ནི་མི་ཕྱེད་པ་ཡིན་ནོ། །

küngawo zung kyi sang ngak kyi tsik didak ni michepa yin no

Ānanda, the secret mantra words of this dhāraṇī are indestructible.

ཀུན་དགའ་བོ། འདི་དག་ནི་སེམས་ཅན་དགེ་བའི་རྩ་བ་ཟད་པ་རྣམས་ཀྱི་རྣ་ལམ་དུ་གྲགས་པར་མི་འགྱུར་ན། གླེགས་བམ་ལ་ཡི་གེར་འབྲི་བ་དང༌། ཡིད་ལ་གཟུང་བ་ལྟ་ཅི་སྨོས།

küngawo didak ni semchen gewé tsawa zepa nam kyi nalam du drakpar mingyur na lekbam la yiger driwa dang yi la zungwa tachi mö

Ānanda, it is clear that these words, when heard, will benefit² even those whose roots of virtue have been exhausted. Thus, there is no need to mention the benefits of writing them down in a book or memorizing them.

དེ་ཅིའི་ཕྱིར་ཞེ་ན། འདི་ནི་དེ་བཞིན་གཤེགས་པ་ཐམས་ཅད་ཀྱི་བཀའ་སྩལ་ཏེ། གཟུངས་སྔགས་འདི་ནི་སེམས་ཅན་དབུལ་པོ་དང༌། ནད་སྣ་ཚོགས་ཀྱིས་གཟིར་བ་དང༌། འཇིགས་པ་དང༌། སེམས་ཅན་སྡང་བས་གནོད་པར་བྱས་པ་ཐམས་ཅད་ཀྱི་དོན་དུ་དེ་བཞིན་གཤེགས་པ་ཐམས་ཅད་ཀྱིས་གསུངས་པ་དང༌། བཤད་པ་དང༌། རྗེས་སུ་ཡི་རང་བ་དང༌། རབ་ཏུ་ཕྱེ་བ་དང༌། བསྔགས་པ་དང༌། བཀྲོལ་བ་དང༌། གསལ་བར་མཛད་པ་དང༌། བསྐྱེད་པ་དང༌། བྱིན་གྱིས་བརླབས་པ་དང༌། ཆོས་ཀྱི་ཕྱག་རྒྱས་བཏབ་པ་དང༌། བསྟོད་པ་དང༌། སྙན་པར་བརྗོད་པ་དང༌། གོ་བར་མཛད་པ་དང༌། བསྙད་པའི་ཕྱིར་རོ། །

dé chi chir zhé na di ni dezhin shekpa tamché kyi katsal té zung ngak di ni semchen ulpo dang né natsok kyi zirwa dang jikpa dang semchen dangwé nöpar jepa tamché kyi döndu dezhin shekpa tamché kyi sungpa dang shepa dang jesu yirangwa dang rabtu chewa dang ngakpa dang trolwa dang salwar dzepa dang kyepa dang jin gyi labpa dang chö kyi chakgyé tabpa dang töpa dang nyenpar jöpa dang gowar dzepa dang nyepé chir ro

Why is this the case? It is because this dhāraṇī has been taught by all the tathāgatas. This dhāraṇī-mantra has been spoken, explained, honored, revealed, praised, unraveled, clarified, expounded, blessed, validated by the dharma seal, commended, sung, declared, and told by all the tathāgatas for the welfare of all sentient beings who live in poverty, suffer from diseases, live in fear, or are harmed by the wicked.

དེ་ནས་ཚེ་དང་ལྡན་པ་ཀུན་དགའ་བོ་སྟན་ལས་ལངས་ཏེ་དེའི་ཚེ་ཐལ་མོ་སྦྱར་ནས་ཆེད་དུ་བརྗོད་པ་འདི་ཆེད་དུ་བརྗོད་ཅིང་ཚིགས་སུ་བཅད་པ་འདི་དག་གསོལ་ཏོ། །

dené tsé dang denpa küngawo ten lé lang té dé tsé talmo jar né chedu jöpa di chedu jö ching tsik su chepa didak sol to

Venerable Ānanda then rose from his seat and with his hands folded, he uttered this praise in verse:

སངས་རྒྱས་བཅོམ་ལྡན་བསམ་གྱིས་མི་ཁྱབ་སྟེ། །

sangye chomden sam gyi mi khyab té

“Inconceivable is the Blessed Buddha.

སངས་རྒྱས་ཆོས་ཀྱང་བསམ་གྱིས་མི་ཁྱབ་ལགས། །

sangye chö kyang sam gyi mi khyab lak

Inconceivable too is the Buddha’s Dharma.

བསམ་གྱིས་མི་ཁྱབ་པ་ལ་དད་རྣམས་ཀྱི། །

sam gyi mi khyabpa la dé nam kyi

For those with faith in the inconceivable,

རྣམ་པར་སྨིན་པའང་བསམ་གྱིས་མི་ཁྱབ་ལགས། །

nampar minpa ang sam gyi mi khyab lak

Inconceivable too will be their results.

ཞི་བ་ཅི་ཡང་མཁྱེན་པ་ཐམས་ཅད་མཁྱེན། །

zhiwa chiyang khyenpa tamché khyen

Tranquil knower of everything and all,

ཆོས་ཀྱི་རྒྱལ་པོ་རྒ་ཤི་མི་མངའ་བ། །

chö kyi gyalpo gashi mi ngawa

Dharma King free of aging and death,

ཡེ་ཤེས་ཕ་རོལ་བགྲོད་པར་བྱོན་གྱུར་པ། །

yeshe parol dröpar jön gyurpa

The one who’s arrived at wisdom’s far shore,

སངས་རྒྱས་དཔའ་པོ་ཁྱོད་ལ་ཕྱག་འཚལ་ལོ། །

sangye papo khyö la chaktsal lo

Buddha the Hero, to you I pay homage!”

དེ་ནས་ཚེ་དང་ལྡན་པ་ཀུན་དགའ་བོ་ཚིམ་ཞིང་དགའ་ལ་མགུ་ཞིང་ཡིད་རངས་ནས་རབ་ཏུ་དགའ་སྟེ། དགའ་བ་དང༌། ཡིད་བདེ་བ་སྐྱེས་ནས་བཅོམ་ལྡན་འདས་ལ་འདི་སྐད་ཅེས་གསོལ་ཏོ། །

dené tsé dang denpa küngawo tsim zhing ga la gu zhing yi rang né rabtu ga té gawa dang yi dewa kyé né chomdendé la diké ché sol to

Venerable Ānanda was satisfied and joyful, gladden and overjoyed. In his joy and happiness, he said to the Blessed One:

བཅོམ་ལྡན་འདས། ཆོས་ཀྱི་རྣམ་གྲངས་འདིའི་མིང་ཅི་ལགས། འདི་ཇི་ལྟར་གཟུང་བར་བགྱི།

chomdendé chö kyi namdrang di ming chi lak di jitar zungwar gyi

“Blessed One, what is the name of this form of Dharma? How shall I remember it?”

བཅོམ་ལྡན་འདས་ཀྱིས་བཀའ་སྩལ་པ།

chomdendé kyi katsal pa

The Blessed One replied:

ཀུན་དགའ་བོ། འདི་ནི་ཁྱིམ་བདག་ཟླ་བ་བཟང་པོས་ཞུས་པ་ཞེས་བྱ་བར་ཟུངས་ཤིག །ནོར་དང༌། འབྲུ་དང༌། རིན་པོ་ཆེ་ཐམས་ཅད་ཀྱི་གཏེར་ཞེས་བྱ་བར་ཡང་ཟུངས་ཤིག །དེ་བཞིན་གཤེགས་པ་ཐམས་ཅད་ཀྱིས་བསྔགས་པ་ནོར་གྱི་རྒྱུན་གྱི་གཟུངས་ཞེས་བྱ་བར་ཡང་ཟུངས་ཤིག །

küngawo di ni khyimdak dawa zangpö zhüpa zhejawar zung shik nor dang dru dang rinpoche tamché kyi ter zhejawar yang zung shik dezhin shekpa tamché kyi ngakpa nor gyi gyün gyi zung zhejawar yang zung shik

“Ānanda, remember this teaching as ‘The Question of Sucandra the Householder.’ Remember it as ‘The Treasury of Wealth and Grain and All That is Precious.’ Remember it as ‘The Vasudhārā Dhāraṇī Praised by All the Tathāgatas.’”

བཅོམ་ལྡན་འདས་ཀྱིས་དེ་སྐད་ཅེས་བཀའ་སྩལ་ནས། ཚེ་དང་ལྡན་པ་ཀུན་དགའ་བོ་དང༌། དགེ་སློང་དེ་དག་དང༌། བྱང་ཆུབ་སེམས་དཔའ་དེ་དག་དང༌། ཐམས་ཅད་དང་ལྡན་པའི་འཁོར་དེ་དག་དང༌། ལྷ་དང༌། མི་དང༌། ལྷ་མ་ཡིན་དང༌། དྲི་ཟར་བཅས་པའི་འཇིག་རྟེན་ཡིད་རངས་ཏེ། བཅོམ་ལྡན་འདས་ཀྱིས་གསུངས་པ་ལ་མངོན་པར་བསྟོད་དོ།། །།

chomdendé kyi deké ché katsal né tsé dang denpa küngawo dang gelong dedak dang changchub sempa dedak dang tamché dang denpé khor dedak dang lha dang mi dang lha mayin dang drizar chepé jikten yi rang té chomdendé kyi sungpa la ngönpar tö do

When the Blessed One had said this, Venerable Ānanda, the monks and bodhisattva mahāsattvas, together with the whole assembly and the world of gods, human beings, asuras and gandharvas rejoiced and praised the speech of the Blessed One.

འཕགས་པ་ནོར་གྱི་རྒྱུན་ཅེས་བྱ་བའི་གཟུངས་རྫོགས་སོ།། །།

This concludes the Noble Vasudhārā Dhāraṇī. [2]

Sources:

Art references: https://www.etsy.com/ca/search?q=%22vasudhara%

https://en.wikipedia.org/wiki/Vasudhara

[1] The Power of Mantra Vital Practices for Transformation, Lama Zopa Rinpoche, Wisdom Publications (February 22, 2022) 

• ISBN-10 ‏ : ‎ 1614297274
• ISBN-13 ‏ : ‎ 978-1614297277

[2] https://www.lotsawahouse.org/words-of-the-buddha/vasudhara-dharani

Are Buddhas, Bodhisattvas, Yidams, and Deities real in the same relative way that we exist? Are they other? Are they neither? What do the Buddhist teachers tell us? What can we learn about this from Sutra? In this feature we explore the reality of Buddhist meditation deities, taking into account both a devotional Buddhist point of view and a more “mundane” meditational perspective.

In Vajrayana and Mahayana, we accept multiple Buddhas and deities — not only the historical Buddha. To some Westerners, the only way to accept this view is with rationalizations such as, “Deities are mind-constructs”, they are “archetypes and symbols given form”, or “Deities are our own Buddha Nature,” and so on. Or, the ultimate rationalist might just label them “fairy tales” or imagination. While there’s truth in all of these labels, these definitions miss out on the true nature of deities — and the true nature of those “labels.”

How do Buddhist Deities Exist?

“… Buddhas exist in the same way that all phenomenon exist,” explains H.E. Zasep Rinpoche in his popular book Tara in the palm of your hand. “Not inherently, but as dependent-related phenomena, arising from causes and conditions, name, parts, and imputation by mind.”

“They protect you and bless you”

His Holiness Sakya Trizin explains why deities should also be seen as relatively real, able to bless and help us:

“In Buddhist tradition, we have two truths: the relative truth and absolute truth. In absolute truth, there’s no deity. There’s nothing. It’s inexpressible. In other words, it is something that is completely beyond our present way of thinking and being. But relatively, we have everything existing. We have “I,” and “you,” and all this. Empty it is, also. All these deities are different, with different categories. Some deities are called yidams, some deities are called dharmapalas. It is not just an idea that we have created. They are all truly like this. They protect you and they bless you, they help you…” [4]

Dog’s tooth or Buddha’s tooth: faith makes the difference

H.E. Zasep Rinpoche, in the book Tara in the palm of your hand, recounts a famous story: “about an old woman and her son, also speaks to the importance of faith. A man was about to make a pilgrimage to see some relics of Buddha; his old mother, who was very devout, asked him to bring back one of Buddha’s teeth. The man promised, and then promptly forgot. As he was returning home from his pilgrimage, he remembered his promise about the Buddha’s tooth. What to do? He quickly found an old dog’s tooth, and wrapped it in silk. When he arrived home, he gave the dog’s tooth to his mother, telling her it was the Buddha’s tooth. His delighted mother put the tooth on her shrine, and began doing prostrations to it. To the man’s amazement, the tooth began emanating light, just as a genuine relic might. The woman’s deep faith had brought about this miraculous event.”

Tibetan Buddhists understand the true nature of deities, just as they understand the true mind-nature of “pure lands.”

His Eminence Jamgon Kongtrul Rinpoche (the 3rd) explains it this way: “What is the correct view? Knowing that relative appearances and their ultimate reality are inseparable and not contradictory.”[3]

H.E. Zasep Rinpoche, elaborates:

“Indeed, even in the West, it is commonly acknowledged that if we believe something to be true, it is true for us. The mind is such a powerful instrument that faith can bring worlds into being. Faith expands reality… When you have faith… you will receive profound blessings, blessings that come ultimately not from somewhere or something outside yourself, but from your own compassion and wisdom, from your own Buddha Nature being actualized.” [From Tara in the palm of your hand.]

Where are deities?

Famously, when John Blofeld — whose many books helped introduced Buddhism to the west — asked a poor Tibetan woman where were the purelands, the woman pointed at her heart. If you asked her where were the deities, she might make the same gesture. Of course, in Tibetan Buddhism, the heart is the location of mind (not the brain). She was referring, specifically, to the old Buddhist concept: “deities are mind.”

The great teacher Lama Thubten Yeshe described deities very precisely: “Tantric meditational deities should not be confused with what different mythologies and religions might mean when they speak of gods and goddesses. Here, the deity we choose to identify with represents the essential qualities of the fully awakened experience latent within

us. To use the language of psychology, such a deity is an archetype of our own deepest nature, our most profound level of consciousness. In tantra we focus our attention on such an archetypal image and identify with it in order to arouse the deepest, most profound aspects of our being and bring them into our present reality.” (Introduction to Tantra: A Vision of Totality [1987])

Also important to understanding deities is the nature of deities. Do we “conjur” these gods to then bow down and worship them? No, in Vajrayana, we take them into ourselves (it’s called absorbing the deity) — and in advanced yogic practice we self-generate as the deity. We visualize ourselves as the deity, then we see ourselves dissolve to Emptiness. Why work so hard making deity seems real, if we are only going to dissolve back into emptiness? After all, these visualizations are beyond challenging. Why, then, give them up after all that hard work?

More than Archetypes

What are archetypes, but visual labels (symbols)?  Since the language of the mind — particularly sub conscious mind — is visual (symbol), archetypes are just another form of label, like “I” is a label for ourselves. If I label a deity Avalokiteshvara, I am labeling the compassion of the Enlightened Mind.

Tibetan Buddhists, in fact, are highly advanced thinkers in the area of mind. “For Tibetan Buddhists, and those who truly understand Shunyata and dependent arising, reality has room for Buddhas and other manifestations of spiritual energy,” Venerable Zasep Rinpoche explained. “For them, Buddhas are always present; no place exists where there is no Buddha.”

For this reason, we often see highly respected Lamas — including the Dalai Lama — worshipping in a Cathedral, or a Hindu temple. This is not just out of respect for another view; it is acceptance that, once labeled, those deities have dependently arisen — much as our own egos arose, conditioned on surrounding causes — at least in our minds. And — in Tibetan Buddhism — mind is the essence.

All Buddhas are One Essence

Ultimately, all Buddhas are of One Essence. (Or, one taste, as the Dharma texts put it.) Just as we, ourselves are one with all — our very existence depends on others. Without others, we don’t exist, or as the cognitive scientist Professor Hoffman puts it:

“I call it conscious realism: Objective reality is just conscious agents, just points of view. Interestingly, I can take two conscious agents and have them interact, and the mathematical structure of that interaction also satisfies the definition of a conscious agent. This mathematics is telling me something. I can take two minds, and they can generate a new, unified single mind.” [2]

Once mind labels a spiritual energy, it is as real as our own egos — the nature of “I”. The same Lamrim logic debate used to deconstruct “I” — the famous “where is I, anyway” debate — can be applied to deities.

Emptiness of Deities is the same as Emptiness of self

In an extensive weekend teaching on Mahamudra, H.E. Zasep Rinpoche described it breifly this way:

 

“I look at my body, and ask myself the question, what is my body? … You do a scanning meditation and try to find your body. When you scan your skin, you ask, is that my body? No, it’s skin, not body. Then you look at your bones, and likewise every part of your body.” If you scrutinize the body this way you’ll find body parts, but not body. Even those body parts have components if you scan those body parts. “To be body, it has to be the ‘whole’ body, all the parts. If you really look, you can’t find one thing that is your body. What we call body is just a ‘label’. A name. Imputing a label.” Therefore, “yes it’s a body” in relative truth, “but when you search for the absolute body, you can’t find it. We can call this the emptiness of our body.” It only exists by virtue of it’s label.

You can, Rinpoche added, apply this logic to a car: “A good example is your car. If you take that car apart, and everything is just parts, there is no car. Just car parts. You put it back together, and then label it Hyundai, you have a Hyundai. But if you switch the labels [to Honda] is it now a Honda? It’s all labels. There is no independent existence. That’s only one way to look at emptiness.”

• Full feature on Mahamudra teachings with Venerable Zasep Rinpoche here>>

The same debate can be made with deities. Where is Avalokiteshvara (Guanyin)? Is he the nature of light? Is he the nature of mind? Is he this statue? Is he in my heart? Is he in my brain? Is he in this Dharma text? Is he everywhere? Is he anywhere there is a compassionate act? Avalokiteshvara is just as real as “I” — which ultimately means, empty. Yet, does that mean Avaolokiteshvara is not real? No more than we are not real. At the relative level you can point to “components” of (Avalokiteshvara) (or of I) but you can never really find one thing that is him (or I).

In this debate, there is no valid reason to dismiss “Tara” or “Chenrezig” as non-existent. Both “I” and Tara are empty, ultimately, of inherent existence. They only exist dependent on others. Deity, from this point of view, can be argued to be as real as “I”.

Is faith important? The story of “Eating stones”

In Tara in the palm of your hand, Rinpoche explains: “There is a story in the Lamrim, the Graduated Path to Enlightenment, about the power of faith. It was a time of famine in India, and many people were dying. An old woman went to her Guru and asked how she could stay alive. He told her to eat stones, and gave her a mantra to make the stones edible. The woman recited the mantra with great faith, and ate the stones. Her son, who was a monk, began to worry about his mother, and went home from his monastery to see her. He was amazed to find her well. When he asked her the secret, she told him the mantra she had been reciting. The son realized that his mother had not been reciting the mantra accurately, and gave her the correct mantra. However, the old woman lost faith in the power of her mantra, and neither it nor the correct mantra would work anymore. It is not the words themselves that give mantras their power; it is the faith with which the words are recited.”

The old woman’s dog tooth in the earlier story emanated light because of her faith in what it represented — the Enlightened Buddha. Also, ultimately, the dog’s tooth is also one with Buddha’s tooth. Why bow down to a statue of bronze, which clearly is not Tara? To a Vajrayana Buddhist it is indeed Tara. Tara is everywhere. In her statue, quietly sitting on our shrine, we have a focus (or in our mind-visualization) — and that focus represents the truth of Tara  (or Chenrezig, Yamantaka or any other deity).

Cultural obstacles to “faith”

Western Buddhists who approach Vajrayana or Tibetan Buddhism might be at a disadvantage when it comes to accepting, with faith, Buddhist deities. It’s one thing to rationalize ultimate truth and relative truth and dependent arising — but if we grew up in a culture devoid of Buddhas, faith will not be culturally reinforced. The deities visualized in Tantra are somewhat “alien” to the Western practitioner — at least until the symbolism of the deities is explained. Implements in the hands mean something. ” A “sword” is knowledge. A skullcup full of nectar is “bliss.” Using the language of the mind, we are taught to visualize deities.

The late Gelek Rimpoche, once said, “There’s no reason Tara can’t appear as Yamantaka.” In other words, on one level, we don’t have faith in Tara as a tangible green goddess who only saves people from the great fears. We have faith that she is Buddha, that all Buddhas have the same realizations, that we are one with Buddhas, that She is one with us — and also with Yamantaka. Also, as taught in the Heart Sutra, “Form is emptiness, emptiness is form.”

H.E. Jamgon Kongtrul Rinapoche the Third wrote: “Why are there so many? Yidams are visualized pure forms that manifest from dharmadhatu’s empty essence as the lucid self-display of our Lama’s compassion.” The goal of Yidam practice is critical to understanding these forms: ” What is the purpose of Vajrayana practice? Purifying one’s impure perception of all appearances and experiences.” [3]

How to relate to deities?

Deities in Buddhism are no to be thought of as self-aware ego-centric magical beings. They are aspects of Enlightenment. They are derived — as are we all — of a reality where only egos and attachments separate us. Remove the ego, and we become one with the universe. The last thing a Buddha should be associated with is ego.

Then, how do we associate them. To us, because we do have egos and cultural imprints and attachments and obstacles, they appear in various forms. Famously, in Tibet, Manjushri, the gentle Buddha of Wisdom appeared as monstrous bull-headed Yamantaka. Why this form? Because Tibetans could believe that such a fierce form could subdue the death itself — Yama.

The Enlightened forms are given to us by long lines of great accomplished masters — lineage, as it’s called. Because we know these great teachers accomplished realizations, we follow their examples — which includes visualizations of deities in forms that are symbolically profound. These “images” resonate with our subconscious, but also with cultural memory, or — as Psychiatrist Carl Jung put it — the collective consciousness.

Red means something to the collective consciousness. A “red” deity magnetizes. This isn’t a “taught” symbol. They are discovered, common, collective symbols we all share.

How can we all share the same response to “red”? Because, ultimately, we are one — if we remove the ego that traps us in samsara.

NOTES

[1] [1] Max Planck, 1944; Das Wesen der Materie [The Nature of Matter], speech at Florence, Italy (1944) (from Archiv zur Geschichte der Max-Planck-Gesellschaft, Abt. Va, Rep. 11 Planck, Nr. 1797)

[2]  “The Case Against Reality”, The Atlantic

[3] “The Three Roots: The Lama, Yidams and Protectors” His Eminence Jamgon Kongtrul Rinpoche the Third, Karma Lodrö Chökyi Sen 

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

Sadhanas are not just sacred Dharma texts, held up as venerable sacred texts — in Vajrayana they are (metaphorically) the recipes to successful Buddhist realizations.

As with a chef in the kitchen, you don’t have to use the recipe — but it ensures a good result. The spectacular result, as with fine cuisine, is due to a preceding lineage of accomplished practitioners (metaphor: teaching chefs), unbroken teaching lineage going back to the source of wisdom, the Buddha.

What is a Sadhana?

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

The three secrets of Tantric Sadhana

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

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

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

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

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

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

The secret of Sadhanas

The unifying factor of all Sadhanas: motivation

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

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

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

Preliminary practices included

• Prostrations and Taking Refuge
• Bodhichitta Vow and Four Immeasurables
• Vajrasattva Mantra
• Mandala Offering
• Guru Yoga
• Sensory Offerings.

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

The ingredients of Sadhana

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

The goal: a shortcut to Enlightenment

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

Purposes of the steps

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

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

Ingredients of more advanced practices

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

Eleven Yogas of Vajrayogini

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

Special ingredients

The habit of Sadhana is about results, not boredom

But, why do we have to “speak it?”

Why do I have to visualize it that way?

No editing, please

The long and short of Sadhana

NOTES

King Garuda is magnificent chief among the Four Dignities in Buddhism, Enlightened protector of the North of the mandala, and the king of all bird beings and air beings. This makes him among the most important of Enlightened Deities in Buddhism. As the wind-element protector, he is the patron of chi and prana and wind in our bodies. This is the very stuff of life. 

• For a short meditation/visualization with mantra, see later in this feature!

King Garuda and Martial Arts

In martial arts movies, you often see martial artists performing extraordinary, almost super human skills, such as lightness skills, or super strength, or walking across the water, or from tree top to tree top. You might see a monk whirl into action and leave twelve stunned attackers on the ground. How is this conceptualized? This is a perhaps slightly exaggerated, but fun portrayal of the power of chi (“lung in Tibetan” or prana, or wind. Martial artists channel this chi for power.

It is this concept that powers the practice of great Lord Garuda, the Dignity of the Air and Wind, and the power behind that mysterious chi or prana.

Garuda’s best known form is Shabala Multicolored Garuda, a five-colored form to show that he encompasses all the Enlightened Activities of all five Buddha Families: white for pacifying, blue for wrathful, red for magnetizing, yellow for auspiciousness, and green for all activities.

He rules a mandala of five Garudas, with himself pictured in the center, and surrounding him are

• Buddha Garuda, in the center who is white (he is visualized at Shabala Garuda’s heart chakra, since Shabala is occupying the center of the mandala) representing pacifying activities of the Vairochana Buddha Family
• Vajra Garuda, in the East, who is blue representing wrathful and healing activities of the Akshobya Buddha Family and Medicine Buddha
• Ratna Garuda, in the South, who is yellow, representing accumulating and auspiciousness activities of the Ratnasambhava’s Jewel Family
• Padma Garuda, in the West, who is red, representing magnetizing and enchanting compassionate activities of the Amitabha Buddha Family
• Karma Garuda, in the North, who is green, representing all the activities of Amoghasiddhi and Green Tara’s Karma Family — green symbolically represents all activities, or the blending of all colors.

He is always active, flying, swooping, watching. As the wind of the north, he is a virtual hurricane of fearless energy.

Different forms of King Garuda

As with all Enlightened Deities, he can appear and manifest in any form or color. His forms are numerous, but his best known, aside from Shabala Multicolored Garuda, are probably Black Garuda and crowning the Three Fierce Ones: Vajrapani Hayagriva Garuda.

Padmasambhava, Guru Rinpoche, an Enlightened Buddha also manifested as King Garuda in one lineage teaching. Meanwhile, Black Garuda is actually an emanation of Shakyamuni Buddha, manifesting with this appearance to subdue disease and nagas.

Three Fierce Ones: Vajrapani Hayagriva King Garuda

In another lineage, the pre-eminent healing practice is the combined “three fierce ones” who are King Garuda, Vajrapani and Hayagriva. His mantra is

Om Vajrapani Hayagriva Garuda Hum Phet 

This mantra is famous for healing. Often, healing activities are thought of as wrathful, since to fight a disease requires focus, power and strength.

Hayagriva, who is represented in this mandala by the green horse head — Hayagriva translates as “horse head” Buddha, a manifestation of Amitabha and Avalokiteshvara — is likewise associated with Wind and Chi and martial arts in a way similar to King Garuda. The green horse head arising from his main head is “wind horse” or Chi, the power of life.

• For a feature on Vajrapani Hayagriva Garuda, see>>
• For a feature on Amtitabha’s wrathful heruka manifestation Hayagriva, see our full feature>>
• For a video on Hayagriva, a full documentary, see>>
• For Hayagriva’s powerful chanted mantra, needed in these “troubled times” see>>

The combination of the three, the powerful Vajrapani, Hayagriva (as the wrathful Amitabha) and King Garuda, make the combine practice a powerful healing modality.

King Garuda in Hinduism is also the sacred companion and mount of Vishnu. Garuda is venerated in Buddhism, Hinduism and Jainism. Garuda is also a race of beings, like nagas, mentioned in several sutras.

Garuda — King of the Four Dignities

Garuda is also the leader among the four dignities of the four directions, who include: Enchanting Dragon in the west, invulnerable Snow lion in the east and fierce Tiger in the South and King Garuda in the north, who commands the greatest respect.

Garuda is the “strong arm” and activity of the Buddhas, the one who removes fear and fights our enemies.

Where Dragon represents generosity and achievement, and Snow Lion represents vitality and purity, and Tiger displays confidence and discipline, King Garuda stands as the champion of fearlessness, and the power of wisdom to overcome dangers and fears. He is the strong protective agent of Mother Tara. (See our special section on Mother Tara>>)

These four great dignities are not just charming stories or myth, with symbolic meanings. They embody the four elements that make our world: air or wind, fire, water, and earth, represented respectively by Garuda for air, Dragon for fire, Snow Lion for water and Tiger for Earth.

• For a feature on the Four Dignities, see our full feature>>

Elemental Powers — Air and Chi Empower Life Itself

Their powers and aspects manifest in our world in very real terms. The wind and air brings us life, through our breath and chi. Externally, wind brings in the rain for the crops, cools off the heatwaves. Both external and internal forces are symbolized by King Garuda.

Even if you don’t think of King Garuda as a being, he is a force we live with every day. Whether we respect that force is up to us. Making offerings to King Garuda is the same as honouring the vital essence of air and wind in our world, that gives us life.

When we want to invoke his vitalizing air or chi or prana, and his protection, we might display his mudra and chant his mantra. His mudra is well-known to Yogis as the Garuda Mudra, and helps yogis and yoginis to balance their vital energies and wind — balancing the yin and the yang and the left and the right.

We hold our hands in front of our heart, the right hand on top of the left hand, with the right thumb hooking around the knuckle of the other thumb. This symbolizes the charka channels, which internally unite at the central channel at our heart chakra. Our two hands are displayed like wings of a Garuda, with the fingers splayed to represent the channels branching out.

Shabala Multi-Colored Garuda Visualization

The best known practice of Garuda is probably the five-activity Shabala Transcendental Wisdom Multi-Colored Garuda — which originates both from Kalachakra literature, and is one of the thirteen golden dharma practices of Sakya. These thirteen golden Dharmas are the most important in the lineage.

If you do not have empowerment, you can still practice by visualizing the Buddha as Shabala Multi Colored Garuda in front of you. Always start, as with all Buddhist practices, with Taking Refuge in the Buddha, the Dharma and the Sangha and stating Bodhichitta aspiration. This can be as simple as saying three times:

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

Make the sensory offerings: candle, incense, water, some food. This can be as simple as lighting a candle, an incense stick, placing a flower and an apple. Since Garuda is an activity deity, and a wisdom protector, it is good to offer hot tea.

In front of you, visualize one-faced two armed and three eyed  Garuda. The multicolored Shabala Garuda has a blue head. His shoulders and crown are multicolored, in the nature of luminous space. His upper body is red, in the nature of fire and tummo, and his belly is white in the nature of water. His legs are golden, in the nature of earth.

He has vast wings that are luminous and lusterous greens like multicolored windy clouds for activity. His right hand is in the mudra of granting refuge in the three Jewels and his left hand is in the threatening mudra to threaten the nagas and spirits. He is devouring the King of Nagas, in his sharp eagle-like beak, and standing on Nagas on  lotus and sun disc. He is surrounded by wisdom flames.

Visualizing Empowering and Healing Light

Now, visualize lights streaming from Garuda’s body into your body, healing, empowering, auspicious, purifying, powerful light. If you are able, you visualize the five Garudas around Shabala Garuda, with White Garuda at his heart chakra, and Blue, Yellow, Red and Green Garudas surrounding him in the four cardinal directions. Otherwise, you visualize the light emanating from main Shabala Garuda, who is every color. If you viusualize this way, try to visualize the white light absorbing into your crown, the red to your throat chakra, the blue to the heart chakra, the yellow at the navel chakra, and the green at the secret chakra (see image above.)

White, red, blue, green and yellow light emanate and radiate from Shabala Garuda and absorb into your own body’s five chakras.

White Buddha Garuda’s pacifying light absorbs into our crown chakra, purifying our entire body of all defilements.  

Red Padma Garuda’s magnetizing light absorbs into our throat chakra, blessing our speech.

Blue Vajra Garuda’s healing light absorbs into our heart chakra, purifying our mind streams.

Yellow Ratna Garuda’s light absorbs into our navel chakra, purifying all negative karma and bringing auspiciousness.

Green Karma Garuda’s light absorbs into our secret chakra (below our navels), purifying all negative actions and removing our obstacles.

Shabala Garuda Mantra

As you visualize this, holding the image for as long as you can, and maintaing the Garuda mudra in front of your heart, chant or say or whisper the mantra as much as you can, or at least 21 or 108 times.

OM PAK SHIM SVA HA

Alternately, if you are using a mala to count your mantras, you can begin the first mantra with the Garuda mantra, but then pick up your mala for counting the rest.

Dedicating the Merit

When you are finished your healing and empowering mantra visualization, it is important to dedicate the merit to the benefit of all sentient beings. This can be as simple as saying, three times:

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

Chi, Wind and the Inner Body

One reason Garuda is so well loved in Buddhist practice, is his association with the “wind element.” Most healers in Buddhism work with the inner body, the chakras, and the breath or chi (pronoucned chee), in the same way as advanced martial artists work with the same winds. Yoga practices in Buddhism usually involve inner body work, and working with the chi, “lung” or prana of the body.

Garuda represents the awesome power of air, wind and activity, and is the powerful general in the spiritual army of Mother Tara and Amoghasiddhi Buddha in the North. His vast wings can create hurricane forces of wind directed against evil, enemies, opponents of the Dharma, disease and decay.

Although all four dignities are mentioned in many sutras, Garuda is a frequent and awe-inspiring presence. Garudas are the powerful antagonist of Nagas or snakes and snake beings, and Kind Garuda rules all the Garudas, and all beings of the air and air realms.

Garudas are not just popular in Bhutan and Tibet, but in India, Nepal, Indonesia, Mongolia, and Thailand, and decorate many temples, and even businesses and homes.

13 Golden Dharmas of the Sakya

Shabala Garuda is one of the 13 Dharmas of the Sakya lineage [4]. 

“The Thirteen Golden Dharmas (Tib.: ser cho chu sum) of the Sakya Tradition of Tibetan Buddhism are a group of special meditational practices so named because Sachen Kunga Nyingpo was required to offer gold to the teacher in requesting the initiation and teachings. The thirteen different teachings do not all come from the same teacher but rather several such as Bari Lotsawa, Mal Lotsawa and Nyen Lotsawa…

The Three Red Ones (mar mo kor sum) are all forms of Vajrayogini and are primarily used as meditational deities with the goal of realization. (1) Vajrayogini of Naropa, (2) Vajrayogini of Indrabhuti and (3) Vajrayogini of Maitripa – all from the Chakrasamvara cycle of Tantras.

The Three Great Red Ones (mar po kor sum) are power deities and used in subjugation or the rapid acquisition of material goods and wealth. (4) Kurukulla of the Hevajra Tantra, (5) Takkiraja of the Guhyasamaja Tantra and (6) Maharakta Ganapati associated with the Chakrasamvara Tantra (see Maharakta Outline Page).

The Three Small Red Ones (mar chung kor sum) are also power deities and used for acquiring specific material results. (7) Kurukulla-Tara of the Vajrapanjara Tantra, (8) Red Vasudhara of the Chakrasamvara cycle of Tantras and (9) Tinuma, the activity form of Vajravarahi, also of the Chakrasamvara cycle.

The four standard remaining deities which are common to most Sakya tradition groupings of the Thirteen Golden Dharmas are employed for a variety of sickness and disease. Red Jambhala is the exception and he is employed as a wealth deity. (10) Black Manjushri, (11) Shabala Garuda from the Kalachakra Tantra, (12) Simhanada Avalokiteshvara from its own tantra and (13) Red Jambhala from the Chakrasamvara Tantra.”

—Quote from the experts at  Himalayan Art [4]

Glossary

Definition of Garuda on 84000 glossary of terms (from 84000 translation project>>)

nam mkha’ lding

• mkha’ lding
• khyung
• gser ’dab
• nam mkha’i lding
• garuḍa
• suparṇa
• Term

In Indian mythology, the garuḍa is an eagle-like bird that is regarded as the king of all birds, normally depicted with a sharp, owl-like beak, often holding a snake, and with large and powerful wings. They are traditionally enemies of the nāgas. In the Vedas, they are said to have brought nectar from the heavens to earth. Garuḍa can also be used as a proper name for a king of such creatures.

Notes and Citations

[1] Credits: 5 Garudas images Tangka Nepal>>

[2] Buddhist Door: Riding on the Back of Freedom: The Meaning of the Garuda>>

[3] Black Garuda healing practice on Lama Yeshe site>> 

[4] Shabala Multi Colored Garuda on Himilayan Art>>

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

Video Documentary: 10 Benefits of Vajrayoini Practice

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

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

Note: some nudity in the thangkas.

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

Feature by Josephine Nolan,

Contributing Editor

The Buddha for our time?

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

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

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

Video 2018 teaching from Garchen Rinpoche on Vajrayogini:

Is Vajrayogini real or a symbol?

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

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

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

An “easy” Higher Yoga practice?

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

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

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

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

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

Spiritual benefits: countless

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

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

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

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

Ten benefits of practice according to root Tantra

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

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

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

• Uncommon Yoga of Inconceivability
• Special body mandala practice

11 Yogas — “preventing ordinary appearances”

His Holiness Sakya Trizin explains

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

, in summary why Vajrayogini practice epitomizes Vajrayana:

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

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

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

Cognitive benefits

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

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

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

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

Activating 280 million neurons

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

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

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

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

Wisdom and compassion united

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

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

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

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

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

Psychology of Dakinis

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

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

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

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

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

Vajrayogini, dancing wisdom

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

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

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

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

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

Vajryogini’s Appearance

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

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

Practicing Vajrayogini

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

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

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

NOTES

[1] Vajrayogini.com 

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

[3] “Vajrayogini” page of Dechen Choekhor Mahaviraha

[4] “Vajrayogini” 

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

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“Tara is the mother of all the Buddhas; when you practice Tara you become closer to Tara; you feel her motherly love. If Tara is good enough to be the mother of all the Buddhas, then she can certainly become a great mother to you, taking you into her loving care.” — Venerable Zasep Rinpoche

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

Green Tara as Chittamani Tara, her highest form of practice. Detail from a 21 Taras Thangka by Angeli Lhadripa Shkonda.

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

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

Everyone loves Tara!

Everyone loves Tara! Venerable Zasep Rinpoche explains, in his forthcoming book, Tara at Your Lotus Heart,

“Tara is the mother of all the Buddhas; when you practice Tara you become closer to Tara; you feel her motherly love. If Tara is good enough to be the mother of all the Buddhas, then she can certainly become a great mother to you, taking you into her loving care.”

Her loving care can be as simple as motherly protection — for which she is famous — or at this level, at the Chittamani Tara level, her motherly arms can carry us right to ultimate Enlightenment.

What’s Different with Cittamani Tara?

The mantra and overall appearance of Tara is green Tara — apart from two flowers versus one. So, what are the differences?

As this is a practice of Highest Yoga Meditation, most of the details are not revealed publically — although as a Mother Tara practice, it is a very supportive, nurturing, protective and wonderful practice (in the author’s experience.) The key practice differences are in the visualization, and mostly in the practices —  especially in three key areas (without revealing secrets):

• Body mandala — a wonderful, nurturing, compassionate and healing visualization, visualizing Taras as part of your internal body. (The net effect is quite healing and peaceful)
• Uncommon Guru Yoga — uncommon in the best possible way (an easy and affirming visualization!)
• The protectors of this mandala are all Taras — the 21 Taras! plus two other aspects of Tara. There’s no elaborate visualization, and we stay warmly in the embrace of protect Mother Tara.

There are, of course, other differences, relating to profound practices — for example, a Phowa practice that is uniquely comforting.

Which Tara is Which?

Tara is Tara. Whether Chittamani Tara (Cittamani), Green Tara, Khaidira Tara, White Tara, Red Tara, Black Tara, Yellow Tara, Blue Tara, 21 Taras, 108 Taras — these are all aspects of the glorious Mother of all the Buddhas, Tara. The distinguishing aspect is the practice  — Chittamani Tara is an advanced meditation, requiring instruction — while Green Tara’s arms are wide open to all. White Tara may specialize in “long life” — to remove the obstacles of negative health — but she is still Tara. The 21 Taras represent her many activities on our behalf, saving us from obstacles as the savior heroine — but they are Tara; and there are three full systems of 21 Taras, each with different appearances and mantras! (But they, too, are Tara!)

• For a feature on Green Tara, the protector, the savior, see>>
• For a feature on White Tara, the healer, see>> 
• For a feature on the 21 Taras according to Surya Gupta lineage (the most exotic, since all Taras have different appearances!), see>>
• For a feature on the 21 Taras according to the Aisha lineage, see>>

The different forms have different practices and instructions, and appearance also slightly vary. Chittamani Tara’s main distinguishing characteristic is that she holds two blue, fully blooming Uptala Flowers (nicknamed night-lotus) — rather than one. Some Taras have different colors of lotus or their bodies of light are a different color.

Below are two details from stunning images by the same artist — Jampay Dorje (Ben Christian, see our interview with this amazing artist here.>>) or his amazing bylined article “Meet Green Tara face-to-face” on Buddha Weekly on how to visualize Tara>>

We create our own worlds and our own Taras

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

“We are our own creator. On the other hand, we all carry our own world — absolutely. The way I try to picture that is like we come along with our world into this collective world and “plug in.”

That way, we become part of the collective world and each other’s worlds. Then, at the end [i.e. death] I unplug and take my world somewhere else… So, truly speaking, we are our own masters, our own creators. There is no doubt about this. There is no question.

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

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

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

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

Tara is Accessible to All

There is no question Tara is among the most beloved of Buddhist Enlightened deities. Yet, many Tara practitioners wonder why there are so many Taras: 21 Taras, 108 Taras, 1008 Taras — and more. Peaceful Taras. Motherly Taras. Green, White, Black, Blue, Red, Yellow, Gold, Orange Taras. And Taras in all four of the levels of Yogas from Kriya through to Highest Yoga Tantra. And, why do we even need a Higher Yoga Tara? What’s so special about her? Yes, she is famous as a protector, who rescues beings from trouble — but is she more than this?

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

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

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

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

Tara for all levels of practice

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

Om Tare Tuttare Ture Soha

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

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

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

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

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

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

Chittamani Tara Highest Tantra emanation

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

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

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

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

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

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

Maha Anu Yoga Tantra

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

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

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

Source of the Chittamani teaching

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

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

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

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

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

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

NOTES

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

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

* Amazon affiliate link. Or just visit Amazon and search title, Tara in the Palm of Your Hand.

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

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

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

The Refined Essence of Oral Instructions

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

Lady Tsogyal’s Plea

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

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

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

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

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

Guru Rinpoche’s Concise Instructions

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

SAMAYA. SEAL, SEAL, SEAL.

Other features on Guru Rinpoche

• Special Feature: The Quantum Buddha Guru Rinpoche: the Second Buddha who turned the Vajrayana Wheel of Dharma: extensive commentary on mantras and practice
• Padmasambhava, the Lotus Born: “giving up idling and laziness” the importance of practicing incessantly and the path to self-discipline ; as recorded by Lady Tsogyal
• The tens of Padmasambhava: ten foundations of secret mantra; ten faults of being unsuccessful in Dharma practice; ten key points for practicing. Guru Rinpoche teaches Lady Tsogyal
• Padmasambhava: The Eight Great Qualities of Taking Refuge; Taking Refuge in the Three Precious Jewels, the Defining Practice of Buddhism, and How it Can Rescue Us From All Dangers.

NOTES

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

“Homage to her, the great enemy of the māras!

Utterly invincible, vanquisher of all!”

Marici’s most popular praise, written by the great Vidyadhara Jigdral Lingpa, states her most important role is  “to bring protection from fear in these turbulent times.”[1]

Video documentary on Marichi (with three mantras):

The turbulent times referred to was centuries ago, and sadly, we still need the powerful protection of Marici, the emanation of Tara. Her Dharani, most effective in these difficult times, was proclaimed by Shakyamuni Buddha [full text below “Dharani of Marica, spoken by the Buddha”] [2]

Marici, the ray of light, the glorious Bodhisattva Goddess of compassion who rides a boar, is an aspect of Tara in most Tibetan traditions. She is revealed as the 21st Tara in some Nyingma traditions. In the Surya Gupta tradition she is the attendant of the 9th Tara along with Ekajati (in this context they are considered aspects of Tara.)

Great enemy of the Maras

She is called the “great enemy of the Maras” — due to her well-known protective role. In this beautiful Tibetan praise, her protective aspects are acclaimed — by the vidyādhara Jigdral Lingpa:

ཨོཾ་ལྷ་མོ་འོད་ཟེར་ཅན་མ་ལ་ཕྱག་འཚལ་ལོ། །

om, lhamo özer chenma la chaktsal lo

Oṃ! Homage to the goddess Mārīcī!

ཕྱག་འཚལ་བདུད་ཀྱི་བདུད་དགྲ་ཆེན་མོ། །

chaktsal dü kyi dü dra chenmo

Homage to her, the great enemy of the māras!

གཞན་གྱིས་མི་ཐུབ་རྣམ་པར་འཇོམས་མ། །

zhen gyi mitub nampar jomma

Utterly invincible, vanquisher of all,

ཉི་མ་ཟླ་བའི་མདུན་ནས་འགྲོ་ཞིང༌། །

nyima dawé dün né dro zhing

She who travels before the sun and moon,

ཆུ་སྲིན་རྒྱལ་མཚན་རྣམ་པར་སྐྲོད་མ། །

chusin gyaltsen nampar tröma

And drives away Makaradhvaja, God of Desire—

ཁྱོད་ལ་གསོལ་བ་བཏབ་པ་ཙམ་གྱིས། །

khyö la solwa tabpa tsam gyi

Simply by praying to you,

དགྲ་ཡི་དཔུང་ནི་རྣམ་པར་ཆོམས་ཤིག །

dra yi pung ni nampar chom shik

May the hosts of opposing forces be destroyed!

བསད་དང་དབྱེ་དང་བསྐྲད་རྨོངས་བྱེར་བས། །

sé dang yé dang tré mong jerwé

Slay them, divide them, drive them away, confuse them and disperse them,

ཕྱོགས་ལས་རྣམ་རྒྱལ་དངོས་གྲུབ་སྩོལ་ཅིག །

chok lé namgyal ngödrub tsol chik

And grant us the siddhi of total victory over all adversity!

Ray of Light — shining light of protection

Mārīcī (Sanskrit: मारीची, lit. “Ray of Light”; Chinese: 摩利支天; pinyin: Mólìzhītiān; Japanese: Marishiten), is a Buddhist Devi or Enlightened goddess, as well as a bodhisattva associated with light and the Sun. She is typically depicted with multiple arms and riding a charging boar or sow, or on a fiery chariot pulled by seven horses or seven boars. She has either one head, or between three to six with one shaped like a boar. In parts of East Asia, in her fiercest forms, she may wear a necklace of skulls. In some representations, she sits upon a lotus flower.

Mārīcī is popular in Japan, China, Korea, Tibet, Nepal, Sri Lanka and Vietnam. In Japan she is also known as Bari Kannon (摩利観音). In China she is also known as Moli Tian or Boli Tian. In Korea she is also known as Bulmujongwon-bosal.

In the Dharani sutra of Marici, her benefits are recited by the Buddha [for the full text, including Sanskrit of this Dharani, see section below]:

“Oṃ, goddess Mārīcī, please protect me on the road!

Please protect me from taking wrong paths!

Please protect me from dangerous beings!

Please protect me from the danger of tyrants!

Please protect me from the danger of elephants!

Please protect me from the danger of thieves!

Please protect me from the danger of nāgas!

Please protect me from the danger of lions!

Please protect me from the danger of tigers!

Please protect me from the danger of fire!

Please protect me from the danger of water!

Please protect me from the danger of snakes!

Please protect me from the danger of poison!

Please protect me from the danger of opponents and adversaries!”

This is followed by her special Dharani of protection, spoken by Shakyamuni Buddha:

tadyathā | oṃ vattālī vadālī varālī varāha-mukhī | sarva-duṣṭa-pra-duṣṭānāṃ cakṣur-mukhaṃ bandha bandha | bandha mukhaṃ jambhaya stambhaya mohaya svāhā | oṃ mārīcyai svāhā | oṃ varālī vadālī vattālī varāha-mukhī sarva-duṣṭa-pra-duṣṭānāṃ cakṣur-mukhaṃ bandha bandha svāhā ||

Marici’s Special Place in the Shingon School

Mārīcī has a special place in the Shingon school of Japanese Buddhism, which arose during the Heian period (794–1185). This was due to the efforts of Kūkai, who brought back teachings and artifacts from his travels to China. The school sees her as a manifestation of Dainichi Nyorai, the central Buddha in their belief system. In this tradition, Mārīcī is seen as a saviouress who can save beings from the sufferings of illness, old age, and death.

The Shingon school also teaches that reciting her mantra can help one be reborn in her Pure Land.

Marici’s many stories

There are many famous stories about Mārīcī in both China and Japan. One story tells of how she saved the life of a drowning child. Another tells of how she helped a poor man find a precious jewel.

Mārīcī is also known as the Goddess of the Harvest in some parts of Asia. In this role, she is said to bring good luck to farmers and to ensure a bountiful harvest.

Mārīcī is also worshipped as a goddess of love and beauty. In this capacity, she is said to bestow upon her worshippers the gift of attractiveness and charm.

Mārīcī is also known as the Goddess of Mercy in some parts of Asia. In this role, she is said to have the power to save beings from suffering and misfortune.

There are many temples and shrines dedicated to Mārīcī in Asia. Some of the most famous are the Marici Shrine in Kyoto, Japan; the Daiju-ji Temple in Nara, Japan; the Zu Lai Temple in Brazil; and the Wat Phra Dhammakaya in Thailand.

Mārīcī is also a popular figure in Buddhist art. She is often depicted riding a boar or a sow, or on a fiery chariot pulled by seven horses or seven boars. She may also be shown with multiple arms, and sometimes she is depicted sitting on a lotus flower.

Mantras associated with Mārīcī

Om mārī ci padme hūṃ (Tibetan)

Om mārī ci namah ( Sanskrit)

Namu mārīcīye ( Japanese)

Homage to Mārīcī ( English)

The Tibetan Marici mantra is: om mare ci padme hung. This translates to “homage to the bestower of rays of light and lotuses.”

Mantras are sacred sounds that are believed to have spiritual power. They are often used in meditation and prayer.

The Marici mantra is used for protection, success, and prosperity. It is also said to grant beauty, charm, and magnetism. The mantra can be recited 108 times per day.

There are many different spellings of Mārīcī, including: Mari, Marici, Mari-ji, Marie-ji, Matangi, and Matangi-ji.

Bari Gyatsa — Five descriptions of Marici

In Tibetan literature, the Bari Gyatsa contains five different descriptions of Mārīcī:

• Oḍḍiyāna Mārīcī
• Kalpa Ukta Mārīcī
• Kalpa Ukta Vidhinā Sita Mārīcī
• Aśokakāntā Mārīcī
• Oḍḍiyāna Krama Mārīcī

The Bari Gyatsa is a collection of songs and prayers dedicated to Mārīcī. It was composed by the Tibetan Buddhist master Padmasambhava, who is also known as the Guru Rinpoche.

Mārīcī is also one of the Twenty-One Taras, a popular form of the goddess in Tibetan Buddhism.

Video: Himalayan Art Project’s Documentary on Marici

(Some images in this feature are from this video)

Descriptions of Marici

The Drub Tab Gyatso has six descriptions:

• White with five faces and ten hands
• Yellow with three faces and eight hands
• Yellow with three faces and eight hands
• Dharmadhātu Īśvarī, red with six faces and twelve hands
• Picumī, yellow with three faces and eight hands
• Red with three faces and twelve hands

This is not a complete list. Marici has many forms.

Mari means “ray of light.” Ci can mean “bestowal,” “emanation,” or “radiance.” Padme means “lotus flower.” Hum is a seed syllable.

Video: Beautiful chanting of Marici’s Dharani:

Dharani of Marici, spoken by the Buddha

༄༅། །འཕགས་མ་འོད་ཟེར་ཅན་ཞེས་བྱ་བའི་གཟུངས་བཞུགས་སོ། །

The Noble Mārīcī Dhāraṇī

from the Words of the Buddha

རྒྱ་གར་སྐད་དུ། ཨཱཪྻ་མཱ་རཱི་ཙྱེ་ནཱ་མ་དྷཱ་ར་ཎཱི།gyagar ké du arya maritsyé nama dharani

In the language of India: Āryamārīcī-nāma-dhāraṇī

བོད་སྐད་དུ། འཕགས་མ་འོད་ཟེར་ཅན་ཞེས་བྱ་བའི་གཟུངས།

böké du pakma özer chen zhejawé zung

In the language of Tibet: Pakma özer chen shé chawé zung (‘phags ma ‘od zer can zhes bya ba’i gzungs)

In the English language: The Noble Incantation of Mārīcī

སངས་རྒྱས་དང་བྱང་ཆུབ་སེམས་དཔའ་ཐམས་ཅད་ལ་ཕྱག་འཚལ་ལོ། །

sangye dang changchub sempa tamché la chaktsal lo

Homage to all the buddhas and bodhisattvas!

འདི་སྐད་བདག་གིས་ཐོས་པ་དུས་གཅིག་ན།

diké dak gi töpa dü chik na

Thus have I heard.

བཅོམ་ལྡན་འདས་མཉན་དུ་ཡོད་པ་ན་རྒྱལ་བུ་རྒྱལ་བྱེད་ཀྱི་ཚལ་མགོན་མེད་ཟས་སྦྱིན་གྱི་ཀུན་དགའ་ར་བ་ན།

chomdendé nyen du yöpa na gyalbu gyal jé kyi tsal gönmé zé jin gyi kün ga rawa na

Once the Blessed One was dwelling in Śrāvastī, in Anāthapiṇḍada’s garden in the Jetavana grove,

དགེ་སློང་གི་དགེ་འདུན་ཆེན་པོ་བརྒྱ་ཕྲག་ཕྱེད་དང་བཅུ་གསུམ་དང༌།

gelong gi gendün chenpo gyatrak ché dang chusum dang

Together with a great gathering of twelve hundred and fifty monks,

བྱང་ཆུབ་སེམས་དཔའ་སེམས་དཔའ་ཆེན་པོ་མང་པོ་དག་དང་ཐབས་ཅིག་ཏུ་བཞུགས་ཏེ།

changchub sempa sempa chenpo mangpo dak dang tab chik tu zhuk té

And a great gathering of many bodhisattva mahāsattvas.

དེ་ནས་བཅོམ་ལྡན་འདས་ཀྱིས་དགེ་སློང་རྣམས་ལ་བཀའ་སྩལ་པ།

dené chomdendé kyi gelong nam la katsal pa

At that time, the Blessed One said to the monks:

དགེ་སློང་དག །ལྷ་མོ་འོད་ཟེར་ཅན་མ་ཞེས་བྱ་བ་ཞིག་ཡོད་དེ།

gelong dak lhamo özer chen ma zhejawa zhik yö dé

“Monks, there is a goddess called Mārīcī.

དེ་ཉི་མ་དང་ཟླ་བའི་མདུན་དང་མདུན་ནས་འགྲོ་སྟེ།

dé nyima dang dawé dün dang dün né dro té

She travels before the sun and moon.

དེ་བལྟར་མེད། གཟུང་དུ་མེད། བཅིང་དུ་མེད། དགག་ཏུ་མེད། བརྒལ་དུ་མེད། རྨོངས་པར་བྱར་མེད། ཆད་པས་གཅད་དུ་མེད། མགོ་འབྲེག་ཏུ་མེད། བཞུར་མེད། ཚིག་པར་བྱར་མེད། དགྲའི་དབང་དུ་མི་འགྲོའོ། །

dé tarmé zung du mé ching du mé gak tumé gal du mé mongpar jarmé chepé ché du mé go drek tumé zhurmé tsikpar jarmé dré wang du mi dro o

She is invisible, ungraspable, unstoppable, insuperable, indomitable, unsurpassable, unassailable, invulnerable, unconquerable, imperishable, and invincible.

དགེ་སློང་དག །གང་གིས་ལྷ་མོ་འོད་ཟེར་ཅན་མ་དེའི་མིང་ཤེས་པ་དེ་ཡང་བལྟར་མེད། གཟུང་དུ་མེད། བཅིང་དུ་མེད། དགག་ཏུ་མེད། བརྒལ་དུ་མེད། རྨོངས་པར་བྱར་མེད། ཆད་པས་གཅད་དུ་མེད། མགོ་འབྲེག་ཏུ་མེད། བཞུར་མེད། ཚིག་པར་བྱར་མེད། དེ་དགྲའི་དབང་དུ་འགྲོ་བར་མི་འགྱུར་རོ། །

gelong dak gang gi lhamo özer chen ma dé ming shepa deyang tarmé zung du mé ching du mé gak tumé gal du mé mongpar jarmé chepé ché du mé go drek tumé zhurmé tsikpar jarmé dé dré wang du drowar mingyur ro

Monks, whoever recalls the goddess Mārīcī’s name likewise will become invisible, ungraspable, unstoppable, insuperable, indomitable, unsurpassable, unassailable, invulnerable, unconquerable, imperishable, and invincible.

དེ་ལྟར་བདག་གིས་ཀྱང་ལྷ་མོ་འོད་ཟེར་ཅན་མའི་མིང་ཤེས་ཀྱིས་བདག་ཀྱང་བལྟར་མེད་པར་གྱུར་ཅིག །གཟུང་དུ་མེད་པར་གྱུར་ཅིག །བཅིང་དུ་མེད་པར་གྱུར་ཅིག །དགག་ཏུ་མེད་པར་གྱུར་ཅིག །བརྒལ་དུ་མེད་པར་གྱུར་ཅིག །རྨོངས་པར་བྱར་མེད་པར་གྱུར་ཅིག །ཆད་པས་གཅད་དུ་མེད་པར་གྱུར་ཅིག །མགོ་འབྲེག་ཏུ་མེད་པར་གྱུར་ཅིག །བཞུར་མེད་པར་གྱུར་ཅིག །ཚིག་པར་བྱར་མེད་པར་གྱུར་ཅིག །དགྲའི་དབང་དུ་མི་འགྲོ་བར་གྱུར་ཅིག །

detar dak gi kyang lhamo özer chen mé ming shé kyi dak kyang tar mepar gyur chik zung du mé par gyur chik ching du mé par gyur chik gak tu mepar gyur chik gal du mé par gyur chik mongpar jarmé par gyur chik chepé ché du mé par gyur chik go drek tu mepar gyur chik zhur mepar gyur chik tsikpar jarmé par gyur chik dré wang du mi drowar gyur chik

Thus, I myself, by recalling the goddess Mārīcī’s name, have become invisible, ungraspable, unstoppable, insuperable, indomitable, unsurpassable, unassailable, invulnerable, unconquerable, imperishable, and invincible.

དེ་ལ་གསང་སྔགས་ཀྱི་ཚིག་ནི་འདི་རྣམས་ཡིན་ནོ། །

dé la sang ngak kyi tsik ni dinam yin no

The sacred mantra is as follows:

ཏདྱ་ཐཱ། ཨོཾ་པ་ཏཱ་གྲ་མ་སི། པ་རཱ་ཀྲ་མ་སི། ཨུ་ད་ཡ་མ་སི། ནཻ་ར་མ་སི། ཨརྐྐ་མ་སི། མརྐྐ་མ་སི། ཨུ་ར་མ་མ་སི། བ་ན་མ་སི། གུ་ལ་མ་མ་སི། ཙཱི་བ་ར་མ་སི། མཧཱ་ཙཱི་བ་ར་མ་སི། ཨན་ཏར་དྷྭཾ་ནཱ་མ་སི་སྭཱཧཱ།teyata | om patakra masi paratra masi udaya masi naira masi arka masi marka masi urama masi vana masi gulma masi civara masi maha civara masi antar dhana masi soha ||

tadyathā | oṃ padākramasi parākramasi udayamasi nairamasi arkamasi markamasi uramamasi¹ vanamasi gulmamasi cīvaramasi mahā-cīvaramasi antardhānamasi svāhā ||

ཨོཾ་ལྷ་མོ་འོད་ཟེར་ཅན་བདག་ལམ་དུ་སྐྱོབས་ཤིག །བདག་ལམ་ལོག་པ་ལས་སྐྱོབས་ཤིག །བདག་སྐྱེ་བོའི་འཇིགས་པ་ལས་སྐྱོབས་ཤིག །བདག་རྒྱལ་པོའི་འཇིགས་པ་ལས་སྐྱོབས་ཤིག །བདག་གླང་པོའི་འཇིགས་པ་ལས་སྐྱོབས་ཤིག །བདག་ཆོམ་རྐུན་གྱི་འཇིགས་པ་ལས་སྐྱོབས་ཤིག །བདག་ཀླུའི་འཇིགས་པ་ལས་སྐྱོབས་ཤིག །བདག་སེངྒེའི་འཇིགས་པ་ལས་སྐྱོབས་ཤིག །བདག་སྟག་གི་འཇིགས་པ་ལས་སྐྱོབས་ཤིག །བདག་མེའི་འཇིགས་པ་ལས་སྐྱོབས་ཤིག །བདག་ཆུའི་འཇིགས་པ་ལས་སྐྱོབས་ཤིག །བདག་སྦྲུལ་གྱི་འཇིགས་པ་ལས་སྐྱོབས་ཤིག །བདག་དུག་གི་འཇིགས་པ་ལས་སྐྱོབས་ཤིག །བདག་ཕྱིར་རྒོལ་བ་དང་དགྲ་ཐམས་ཅད་ལས་སྐྱོབས་ཤིག །

om lhamo özer chen dak lam du kyob shik | dak lam lokpa lé kyob shik | dak kyewö jikpa lé kyob shik | dak gyalpö jikpa lé kyob shik | dak langpö jikpa lé kyob shik | dak chomkün gyi jikpa lé kyob shik | dak lü jikpa lé kyob shik | dak sengé jikpa lé kyob shik | dak tak gi jikpa lé kyob shik | dak mé jikpa lé kyob shik | dak chü jikpa lé kyob shik | dak drul gyi jikpa lé kyob shik | dak duk gi jikpa lé kyob shik | dak chirgol ba dang dra tamché lé kyob shik |

oṃ, goddess Mārīcī, please protect me on the road! Please protect me from taking wrong paths! Please protect me from dangerous beings! Please protect me from the danger of tyrants! Please protect me from the danger of elephants! Please protect me from the danger of thieves! Please protect me from the danger of nāgas! Please protect me from the danger of lions! Please protect me from the danger of tigers! Please protect me from the danger of fire! Please protect me from the danger of water! Please protect me from the danger of snakes! Please protect me from the danger of poison! Please protect me from the danger of opponents and adversaries!

འཁྲུགས་པ་དང༌། མ་འཁྲུགས་པ་དང༌། ཉམས་པ་དང༌། མ་ཉམས་པ་ཐམས་ཅད་དུ་སེངྒེ་ལས་སྲུངས་ཤིག །བདག་སྟག་ལས་སྲུང་ཤིག །བདག་ཀླུ་ལས་སྲུངས་ཤིག །བདག་སྦྲུལ་ལས་སྲུངས་ཤིག །བདག་འཇིགས་པ་ཐམས་ཅད་དང༌། གནོད་པ་དང༌། ནད་འགོ་བ་དང༌། འཁྲུག་པ་ཐམས་ཅད་ལས་སྲུངས་ཤིག་སྲུངས་ཤིག །

trukpa dang matrukpa dang nyampa dang manyampa tamché du sengé lé sung shik | dak tak lé sung shik | dak lu lé sung shik | dak drul lé sung shik | dak jikpa tamché dang nöpa dang né gowa dang trukpa tamché lé sung shik sung shik ||

In all instances, disturbed or undisturbed, weakened or not,² please protect me from lions! Please protect me from tigers! Please protect me from nāgas! Please protect me from snakes! Svāhā! Please protect me from all dangers, harm, infectious disease and adversity! Protect! Protect!

ན་མོ་རཏྣ་ཏྲ་ཡཱ་ཡ། ཏདྱ་ཐཱ། ཨོཾ་ཨཱ་ལོ། ཏཱ་ལོ། ཀཱ་ལོ། སཙྪ་ལོ། སཾ་བྷ་མཱུར་དྷ་ཊི་རཀྵ་རཀྵ་མཾ།

Video: Sutra of Marici (subtitled)

Tibetan Texts

Marici is found as the major deity or topic in at least three Kriya Tantra texts of the Tibetan Kangyur

• The Incantation of Mārīcī (Skt. ārya mārīcī nāma dhāraṇī, Wyl. ‘phags ma ‘od zer can zhes bya ba’i gzungs, D 564)
• The Sovereign Practices Extracted from the Tantra of Māyāmārīcī (Skt. Māyāmārīcījāta tantrād uddhitaṃ kalparājā, Wyl. sgyu ma’i ‘od zer can ‘byung ba’i rgyud las phyung ba’i rtog pa’i rgyal po’’, D 565)
• The Seven Hundred Practices of Mārīcī from the Tantras (Skt. ārya mārīcī maṇḍalavidhi mārīcījāta dvādaśasahasra uddhitaṃ kalpa hṛdaya saptaśata, Wyl. ‘phags ma ‘od zer can gyi dkyil ‘khor gyi cho ga ‘od zer can ‘byung ba’i rgyud stong phrag bcu gnyis pa las phyung ba’i rtog pa’i snying po bdun brgya pa’’, D 566)

There are also several additional texts found in the Dergé Tengyur commentaries.

In the Nyingma tradition of the 21 Taras, she is the 21st Tara.

A “modern” take on the classic mantra (a little beat:-)

NOTES

[1] https://www.lotsawahouse.org/tibetan-masters/jigme-lingpa/praise-of-marichi

[2] https://www.lotsawahouse.org/words-of-the-buddha/marici-dharani

“Manjushri is the father and mother of the Bodhissatvas, and their spiritual child.” [3]

Manjushri’s numerous faces, personas, and complexities only hint at the completeness of Buddha Manjushri  — father, mother and child at the same time!  We see Manjushri, the “child” Bodhisattva, sitting at the side of Shakyamuni in the Sutras, asking profound questions. [Child here means “Bodhisattva” or spiritual child of the Buddha.] At the same time, we meditate on the fully enlightened Buddha Manjushri, the perfect representation of Wisdom. As Orange Manjushri, his best-known form, we see “youthful” Manjushri. As Black Manjushri, the healer. As Yamantaka the ferocious, unbeatable foe of death! No Buddha has as many emanations and faces as Noble Manjushri.

Whit

Special Manjushri Event: Empowerment of White Manjushri!

Note: A short daily Orange Manjushri Sadhana from the fifth Dalai Lama is at the end of this feature. This practice is open to anyone as praise and meditation (assuming you visualize Manjushri in front of you.)

Mother and Father and Child Manjushri?

Since Wisdom — specifically the Enlightened understanding of Shunyata — is the Mother of Buddhas, Manjushri the Buddha of Wisdom is Mother. Why is Wisdom the Mother? Without Wisdom, no Buddha can be Enlightened.

Buddha Enlightenment is born from two “equal wings”: Wisdom and Compassion. Wisdom is Mother. Compassion is Father. Since Manjushri embodies both, he is both Father and Mother.

Of course, all Buddhas embody both — but Manjushri’s forms and appearance focus on both at the same time in terms of visual symbolism:

• In his right hand the Prajna Kudga, the flaming sword of wisdom — which represents the activity of “cutting through delusions” — compassionate action, and therefore “Father”

• In his left hand he holds the stem of a Lotus, upon which is the Prajnaparamita sutra. Prajnaparamita is Mother, which he fully embodies

• He manifests also as a youthful Bodhisattva — the “child” of the Buddhas.

Glorious youthful Manjushri, with his iconic sword of active wisdom, is just one of his many forms of wisdom. To fulfill this mission, as teacher, guide and protector, Manjushri manifests with many faces. Traditionally, in Mahayana Buddhism, each Buddha manifests in up to “eleven forms, expressions of “skillful means” — and each deity form is profound and popular for different reasons. Nowhere is this more apparent than in Manjushri, the Buddha who embodies Father, Mother, Bodhisattva Child, peaceful, wrathful, and even beastly. Why so many faces? Manjushri’s mission of “Compassionate Wisdom” demands “skillful means.”

Peaceful, Wrathful, Semi-wrathful, Animal Aspect, and more

People who do not understand the profound “method” of deity visualization may think of the many forms of Buddha as superstitious. They are, in fact, deeply profound, incorporating universal archetypal symbolism and visual triggers to our own innate wisdom process.

Why would Manjushri manifest with an “animal head? His “Highest Form” Yamantaka has nine heads, one of which is a Buffalo head. Why do we sometimes meditate on a ferocious Black Manjushri? Why is Manjushri sometimes a youthful sixteen-year-old holding a flaming Wisdom Sword (“Prajna Kudga”) and the Prajnaparamita Sutra? In between those extremes is semi-fierce Black Manjushri.

Dharma as Medicine, Buddha forms as Doctors

The great teachers often present Dharma as analogous to medicine — Dharma as medicine, Buddha as “doctor” and Sangha as “supporting care givers.” Manjushri practice is Dharma (medicine), his forms are “doctors” — some forms are specialists, such as surgeons, other viral experts — and his Entourage are the “supporting Sangha.”

In previous features, we’ve used the analogy of the parent to describe wrathful deities; in the same way a father might take on the “persona” of “kind” or “sympathetic” or “fierce” parent, depending on the needs of a child, Manjushri — and all Buddha’s — manifest in various forms to teach or guide us. Which father would you rather have at your side if you are bullied at school? Probably the fierce and protective father. When you are struggling great tragedy? Probably the kindly, hand-holding father. [For more on this, see this feature on Wrathful deities>>]

Doctor, Specialist and Surgeon

In other words, if you grouped the Buddha “emanation” forms by wrathfulness and compared to “doctor” function you might see this analogy:

• Peaceful form of Manjushri — Family Doctor
• Semi-wrathful form of Manjushri, such as Black Manjushri— surgeon or specialist
• Wrathful form of Manjushri, such as Yamantaka — Specialist surgeon (neurosurgery, for example.)

In the more common metaphor of “father” personality:

• Peaceful form of Manjushri — kindly father who listens to your problems
• Semi-wrathful form of Manjushri — father ready to defend or discipline his child (for their own good.)
• Wrathful form of Manjushri — the enraged protective father who would do anything to protect his child — in the case of the “Vajra Terrifier” Yamantaka, he protects from death.

Mantra as Medicine

Since Manjushri encompasses Mother, Father and Child aspects, his core mantra is likewise all-encompassing. If Manjushri can be thought of as Doctor, his mantra is the medicine:

Om A Ra Pa Cha Na Dhi

Om starts all mantras, and Dhi is Manjushri’s “seed syllable.” For this reason his mantra is often called the ARAPACHANA mantra. Its effect on mind and body has actually been studied. Here is a full feature on a Cognitive Study of ARAPACHANA by Dr. Deepika Chamoli Shahi, PhD>>

Manjushri’s powerful mantra is open to anyone to chant:

Why is Black Manjushri associated with healing?

Black and wrathful symbolize ferocious energy. While we may wish for a “peaceful” state of mind when contemplating mindfulness or Dharma, when we have need of healing it is more important to “activate” mind-over-body. Contemplating and visualizing Black Manjushri — in front of you if you don’t have initiation — and chanting his mantra is a famous healing practice. While it certainly does NOT replace advice from your physician, there is no doubt that — with faith — Black Manjushri’s healing energy can be helpful. Hundreds of lineage teachers through many generations have relied on the practice. For a story on Black Manjushri, see>>

Black Manjushri’s Mantra is acceptable to chant without empowerment as long as you visualize the Buddha in front of you:

The mantra is:

OM PRASO CHUSO DURTASO DURMISO NYING GOLA CHO KALA DZA KAM SHAM TRAM BHE PHET SOHA

It is also helpful to chant Manjushri’s mantra:

Om Ah Rah Pah Chah Na Dih

Black Manjushri for healing: a guided visualization:

Five key forms of any Buddha

People new to Mahayana Buddhism often wonder at Sutra references such as “hundreds of thousands of millions of Buddhalands to the West, there is a world called Ultimate Bliss.” [1]

References to millions of Buddhas or Purelands are reasonable, given that the Universe is Infinite — and if you understand that all sentient beings have “Buddha Nature.” [For a feature on Buddha Nature, see>>]

Colour is often used to symbolize the five key aspects that focus on the five poisons (skandhas): White, Blue, Red, Yellow (Gold), and Green. There is also “Black” for wrathful forms. For example, there are white, yellow, or orange and black Manjushris.

How we meditate on a Buddha varies. Not only do we have the many Buddhas — Manjushri, Shakyamuni (who manifested in our time), Amitabha, Tara, Avalokiteshvara, Vajrasattva — each of these Buddhas emanate in numerous forms.

These key forms then can manifest with different levels of “energy” or “activity” (wrathfulness) or archetype (such as kingly, monastic.)

Emanations as layers?

You can think of these aspects of emanations of Buddhas as layers of symbolism. For example, in the advanced practice of Vajrabhairava (Yamantaka), the serious practitioner visualizes Yamantaka’s external form — which is vastly complicated, with nine faces, 34 arms, and 16 legs. But, at his heart, Yamantaka has youthful Manjushri. Then, at Manjushri’s heart, we visualize the seed syllable HUM. These “layers” are another way to understand the deities — who are none other than your own Buddha Nature manifesting outwardly.

It starts with the seed syllable Hum (then, sometimes, from Hum, a further emanation to the seed syllable Dhi) — seed syllables are the first emanation from the Emptiness or Oneness of Shunyata. From the seed syllable, we manifest outward to Manjushri in his youthful, popular form, then further outward to two-armed, one faced Yamantaka — and finally to the great Vajra Terrifier Yamantaka with nine faces, 34 arms, and 16 legs. [This is over-simplified, of course! The actual description in the Sadhana is many pages long!]

An all-encompassing practice: Yamantaka

Yamantaka practice — celebrating the most ferocious aspect of Manjushri — in particular, includes every form of sadhana practice:

• Refuge and Bodhichitta
• Lineage Guru Yoga
• Vows
• Complete Lama Tsongkhapa practice: “The Hundreds of Deities of the Joyful Land” (Gaden Lha Gyai Ma)
• Seven Limb Practice
• Complete Vajrasattva practice — not just the mantra, but a complete purification sadhana
• Outer and inner mandala offerings
• Inner Offerings (multiple)
• Outer Sense Offerings (multiple offerings)
• Common Protection Wheel
• Uncommon Protection Wheel
• Three Kaya Practice: transforming ordinary death into Dharmakaya; transforming the intermediate (Bhardo) state into the Sambogakkaya; transforming rebirth into the Nirmanakaya
• Preliminary and Concluding Torma offerings
• Complete practice of the entire mandala, including the wrathful protectors
• Blessing of all the organs and senses — a form of Body Mandala
• Empowerment and initiation
• Consecrating the mala
• Mantra recitations, including Manjushri’s core mantra OM A RA PA TZA NA DHI, the great Root Mantra Dharani, the Action Mantra and Essence Mantras
• Generation of Karmayama and other wrathful members of the great mandala and Torma offerings — and the request for actions and activities to benefit all beings
• Extensive praises
• The Yoga of Daily Activities

There is no practice missing here.

For more on Yamantaka practice — which, of course, requires permission and initiation — see our earlier feature>> “Angry Wisdom: Yamantaka, the Destroyer off Death…”

Eleven iconic forms — to tap our visual imagination

If you look at the different styles of meditation, various Buddhas emanate as remedies (medicine) for the Five Poisons — hence the Five Buddha Families. [For more on the Five Buddha families, see>>] Then, each of these Five Buddhas — who can be considered emanations of Shakyamuni — manifest in various forms, which tend to fall into the “eleven iconic aspects” — here presented in the order of “peaceful” to “wrathful”:

1 – Buddha appearance
2 – Monastic appearance
3 – Lay figure appearance
4 – Elder appearance
5 – Mahasiddha appearance
6 – Kingly appearance
7 – Peaceful Deva or Bodhisattva appearance
8 – Semi-wrathful
9 – Warrior appearance
10 – Wrathful or “Angry” appearance
11 – Animal-headed (or featured) deities

You could simplify this list down by the “energy” level aspect to Peaceful, Semi-Wrathful, Wrathful. For example, under various types of “wrathful energy,” you might have “Warrior”, “Angry” or “Animal Headed.”

Many forms of Manjushri

There are countless forms from sutra and tantra, including Manjushri the Bodhisattva who appears often in the teaching sutras, Manjushri the Peaceful Buddha, various semi-wrathful forms, and — without contradiction — the most wrathful form of any meditation deity — Vajrabhairva, the Vajra Terrifier. There are also some lesser-known aspects. (See photos in this feature for some images).

Manjushri-Ghosha (Tibetan: jam pal yang)

The Glorious One with a Melodious Voice, the Bodhisattva we see as the heart-son of the Buddha Shakyamuni in sutra.

“Possessing a youthful body and fully extending wisdoms lamp, you clear away the darkness of the three worlds; to you, Manjushri, I bow.” from a Sakya liturgical verse.

This emanation is described as: “youthful in appearance, orange in colour like the rising sun, the right hand loosely extended across the knee holds the stem of a blue utpala flower blossoming above the shoulder supporting a blue upright sword of wisdom giving forth licks of flame from the tip. Cradled to the heart with the left hand is a folio text of the Prajnaparamita sutra. At the top of the head beneath a gemstone blazing with orange fire the blue hair is piled in a topknot, some falling loose across the shoulders, tied with golden flowers. A thin areola, reddish and ethereal, surrounds the head. Lightly adorned with gold earrings and a choker necklace, he wears a blue-green scarf and a lower garment with even-folds of red and pink covering the legs. In a relaxed posture of royal ease atop a large pink lotus blossom with lush green foliage rising on thin stems from a pond of blue rippling water below, he sits against an open background and vast clear sky.” [4]

Namasangiti four-armed Manjushri

From Himilayan Art:
“In a peaceful manner, yellow in colour, with one face and four hands Manjushri holds in the first right a blue sword of wisdom wrapped with licks of flame and in the left held to the heart the stem of a pink utpala flower blossoming at the left ear supporting the Prajnaparamita text. In the lower two hands are an arrow and a bow. Adorned with fine ornaments of gold and jewels as a crown, earrings, necklaces and bracelets he is draped in a variety of scarves, silks and a lower garment of rainbow colours. Seated atop a moon and multi-coloured lotus seat he emanates a pale yellow nimbus of fine light rays and a green areola completely enclosed by dark green leaves and lotus blossoms.
In front, from a dark blue pool with water fowl sporting rises a pink lotus as a foundation for an array of rich offerings of a golden Dharma Wheel, wishing jewels, auspicious emblems, vases and delicious foods offered to the noble Manjushri.”

A Meditation On Orange Manjushri

by the Fifth Dalai Lama (1617-1682)

NAMO GURUJA VAGIH SHARAHYA
I make humble obeisance to you, great Tsongkhapa, Personification of Manjushri in human form with all the marks and signs of perfection.
Your magnificent attainments were nurtured in the matrix of motherly method and wisdom combined
Of which the vibrant syllable DHI is an embodiment.

Sipping the nectars of the profound teachings, Directly from Manjushri’s masterly eloquence, You realized the heart of wisdom.
 Inspired by your example, I will now set out a description of the steps for actualization Of Manjushri, the bodhisattva of wisdom, In accord with your realization.

Begin the session with the general preliminaries of taking refuge and generating the altruistic thought of enlightenment. Then con- template the four immeasurable thoughts of love, compassion, joy, and equanimity.

Taking Refuge and Generating Bodhichitta

I go for refuge until I am enlightened
To the Buddha, the Dharma, and the Supreme Assembly.
By my practice of giving and other perfections,
May I become a buddha to benefit all sentient beings. (3x)

The Four Immeasurables

May all sentient beings have happiness and the causes of happiness.
May all sentient beings be free from suffering and the causes of suffering.
May all sentient beings be inseparable from the happiness that is free from suffering.
May all sentient beings abide in equanimity, free from desire for friends and hatred for enemies.1
Recite the SVABHAVA mantra to purify perception in emptiness and then proceed:
OM SVABHAVA SHUDDHA SARVA DHARMAH SVABHAVA SHUDDHO HAM

Visualization

At my heart is my mind in the shape of an egg, its point upwards. Inside the egg, on a full moon disc, is an orange letter DHI, from which an infinite amount of light emits. It fills the whole of my body, purifying all my negativities and removing all my obscura- tions accumulated since beginingless time. The light rays leave through my pores and become offerings to the buddhas and bo- dhisattvas, thereby delighting them. This causes the blessings of the body, speech, and mind of these holy beings to dissolve into light that destroys the darkness of ignorance of all sentient be- ings, thus placing them in wisdom’s illumination.

The rays then recollect into the syllable DHI. It transforms into light, my ordinary perception and my clinging thereto vanish, and I emerge as Venerable Manjushri, orange in color, with one face and two arms. My right hand brandishes a sword of wisdom in the space above me. At my heart between the thumb and ring finger of my left hand, I hold the stem of an utpala lotus. Upon its petals in full bloom, by my left ear, rests a volume of the Perfec- tion of Wisdom Sutra.

I sit in full lotus posture and am adorned with precious ornaments for my head, ears, throat, and shoulders, as well as bracelets and anklets. Draped in a flowing mantle and skirt of exquisite silks, my hair is tied up in five knots and coils counter-clockwise. Bearing an entrancing and serene smile, I sit amidst a mass of light radiat- ing from my body. The letter OM marks the crown of my head, AH my throat and HUM my heart.

HUM emits rays of light that invite the wisdom beings from the inconceivable mansion of their own pure lands. They resemble Manjushri as described above and are surrounded by hosts of buddhas and bodhisattvas.

JAH HUM BAM HOH

They absorb into me and thus we become one.

Offerings and Praise

One then makes offerings and praise.
OM ARYA VAGIH SHARA SAPARIVARA ARGHAM PRATICCHA HUM SVAHA (water for the face)
OM ARYA VAGIH SHARA SAPARIVARA PADYAM PRATICCHA HUM SVAHA (water for the feet)
OM ARYA VAGIH SHARA SAPARIVARA PUSHPE PRATICCHA HUM SVAHA (flowers)
OM ARYA VAGIH SHARA SAPARIVARA DHUPE PRATICCHA HUM SVAHA (incense)
OM ARYA VAGIH SHARA SAPARIVARA ALOKE PRATICCHA HUM SVAHA (lights/lamps)
OM ARYA VAGIH SHARA SAPARIVARA GANDHE PRATICCHA HUM SVAHA (scented water or perfume)
OM ARYA VAGIH SHARA SAPARIVARA NAIVIDYA PRATICCHA HUM SVAHA (food)
OM ARYA VAGIH SHARA SAPARIVARA SHAPTA PRATICCHA HUM SVAHA (music)

Praise

I make obeisance to your youthful form, O Manjushri. Like that of a dynamic and graceful sixteen year old, You repose upon the full moon as your cushion
At the center of an expansive, milk-white lotus.

I make obeisance to your speech, O mighty fulfiller of wishes, So mellifluent to the minds of countless sentient beings,
A lucent euphony to accord with each listener’s capacity,
Its multiplicity embellishing the hearing of all unfortunate ones.

O Manjushri, I make obeisance to your mind
Wherein is illuminated the entire tapestry of the myriad objects
of knowledge.
It is a tranquil ocean of unfathomable profundity
Of immeasurable breadth, boundless like space itself.

Mantra Recitation

At my heart upon a moon disc is an orange syllable DHI. Encircling it at the disc’s periphery stands the rosary-like mantra of:

OM AH RA PA CHA NA DHI

All the syllables radiate light, which gathers both the wisdoms of exposition, dialectics and composition and the wisdoms of hear- ing, contemplation and meditation, which are possessed by the buddhas, bodhisattvas, sravakas and pratyekabuddhas, and the wise and learned masters of all the Buddhist and non-Buddhist traditions.

One contemplates the fusion of such wisdom within one’s mindstream and recites the mantra accordingly. See pages 9-11 for a more elaborate explanation and practice of receiving the seven types of wisdom.

Conclude the session with the hundred-syllable Vajrasat- tva mantra to purify excesses, omissions and mistakes. Then end with some prayers and auspicious verses.

OM VAJRASATTVA SAMAYA MANU PALAYA / VAJRASATTVA TVENO PATISHTA / DRIDHO MAY BHAVA / SUTOSHYO ME BHAVA / SUPOSHYO ME BHAVA / ANURAKTO ME BHAVA / SARVA SIDDHIM ME PRAYACHHA / 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

Dedication

By virtue of this practice may I quickly
Accomplish the powerful attainments of Manjushri; And then may I lead all beings without exception To that supreme state.

[5]

NOTES
[1] Amitabha Sutra
[2] 11 Iconic Forms of Buddhas
[3] Chanting the Names of Mañjuśrī: The Mañjuśrī-nāma-saṃgīti
[4] Manjushri gosha page on Himilayan art
[5] Orange Manjushri Sadhana by the Fifth Dalai Lama, translated by FPMT.

In Buddhism generally, there are many different animals that are seen as sacred and have immense power. Even in early Pali Suta, animals such as snakes, elephants and horses are prominent. The Jataka tales, stories of Shakyamuni Budddha’s earlier lives, feature many animals from mice to rabbits to horses to tigers. Not to be missed in the story Kukkuripa Mahasiddha (full story and image below!) who found Enlightenment with the help of his dog.

In Mahayana, sacred animals are even more vital — most famously represented in the “Four Dignities” or directional sacred animals. In Vajrayana Buddhism,  deities take on symbolic forms as powerful animals (such as Lion-Faced Dakini or horse-headed Hayagriva) or have power animals as attendants and mounts.

In this feature, we cover them most of them, with their associated symbolism, practices and deities. Most famous of these, are the four directional dignities, or sacred animals of Buddhism (often associated with Tibetan Buddhism and also Bhutan): Garuda, Snow Lion, Tiger and Dragon  — plus sacred Raven in the center.

• See our previous feature on these four directional dignities of Buddhism>>

Symbolism of power animals: profound and archetypal

In most cases, these animals signify an important aspect of practice, and tap into “universal consciousness archetypes” — as described by Carl Jung, the noted psychologist.

For instance, in the case of two example deities — Hayagriva (a wrathful form of Avalokiteshvara) with Vajravarahi (a wrathful form of Tara) — represent in symbolic terms:

• Hayagriva with a horse emerging from the top of his head: the loud neigh of a horse is the power of Dharma speech to overcome obstacles and the activity of the Buddhas (horses represent wind).
• Vajravarahi with a pig’s head emerging from the top of her head: represents overcoming ignorance.

In this special feature, we will take a closer look at some of these sacred animals and what they represent as archetypes. By understanding the symbolism behind these creatures, we can gain a deeper understanding of the teachings of Tibetan Buddhism, the symbolism of the Enlightened Deities, and core concepts in Mahayana Buddhism.

Kukkuripa Mahasiddha: realizations from his dog!

Tibetan Buddhism is full of lovely and profoundly meaningful stories of the power of animals. An all-time favorite is the story of great sage Kukkuripa, the Mahisiddha who found Enlightenment with his dog!

As the story goes, after years of practice, to reward Kukkuripa’s great accomplishments, the gods of the thirty-three divine heavens acknowledged Mahasiddha Kukkuripa’s accomplishments and welcomed him with open arms, treating him to an abundance of luxurious delights. Yet whenever he remembered his faithful white canine companion that stayed behind at the cave, he longed for her presence so badly that it almost drove him to depart from this sumptuous paradise—though in the end they always managed to persuade him otherwise.

As he gazed down from the heavens, he saw his beloved pet had become thin and sorrowful. It was then that he determined to come back to the cave. When both master and pup were reunited, joy filled their hearts as seemingly out of nowhere a dakini appeared in place of the dog after being scratched by her master’s hand!

This mysterious figure explained to him there are things more valuable than temptation which can lead you towards understanding your true self – granting him realization at long last.

Symbolism with a core truth

You can view this story — as with this entire discussion on Power Animals — as a “relative reality” and core truth, or you can simply view the story as symbolic — that perhaps Kukkuripa never left his cave, except in his mind. Neither view matters. The key point is that we can find realizations in nature, in our compassion for sentient beings. We can also understand why animals are considered sacred and powerful in Buddhism.

Now, when you think of a dog and Enlightenment — you’ll instantly think of an Enlightened Dakini and Kukkuripa!

Sacred animals in Tibetan Buddhism — the significance of power animals

Tibetan Buddhism is a sacred and mysterious tradition that focuses on the “true nature of reality.” As a practice, this means, in general terms, through meditating with all of the senses through elaborate and meaningful visualizations. The term “visualization” is all-encompassing — not just meditating on appearance, but also sound, smell, taste, and touch.

This is especially emphasized in the wide incorporation of universal symbols — again visual, audible, scent, taste and touch. Even the offerings, symbolically presented to Enlightened deities, cover all of the senses: water and food for taste, flowers for visual, incense for scent, and so on.

Nowhere is this more emphasized than in the ever-present symbols of “power animals.” Nearly every Enlightened Buddha, Bodhisattva and Protector in Vajrayana features at least one animal — at the very least as a “mount” or on the throne. Shakyamuni Buddha is associated with many power animals in early Sutta and Sutra: elephants, snakes (nagas), lions and many others.

Certain deities associate with specific animals

Especially in Vajrayana, all of the most powerful enlightened beings have associated themselves with certain animals — notably, the powerful individuals are known as ‘protector deities’ or Dhrtarastras — but equally with all Buddhas and Bodhisattvas.

Crow, for example, is known to be the power animal of Mahakala – one of Tibetan’s highest-ranking protector deities. Over centuries, Crow has come to symbolize protection and the transformation of obstacles into opportunities brought forth by Mahakala’s grace whilst simultaneously invoking us all to follow our own spiritual guidance.

Another famous example is Yamantaka, who sometimes features a buffalo face.

Come along with us now, as we explore many of the power animals of Tibetan Buddhism and Vajrayana and their significance. We can’t cover them all here, but we’ll certainly introduce the most popular ones — first, in the well-mapped out correspondences between sacred animals and Buddhas, and later, in brief, as a light summary of “sacred animals around the world.”

A comprehensive list of Power Animals

Bear

The consort of the shielder Begtse, known as ‘Goddess of Life’, proudly rides atop a bear. Kshetrapala, one of Shadbhuja Mahakala’s fiercest five escorts, is also typically found mounted upon an absurdly courageous bear. [1]

Boar

Vajravarahi, Varaha, Marichi, Purba Drugse Chempa and Bhudeva/devi are part of the Medicine Buddha’s entourage. Wrathful Padma Shavari from the Treasure Tradition stands atop a nine-faced boar–all these deities showcase either a boar face or straddle on an animal resembling one. To add to that grandeur, some stand upon thrones supported by this mighty creature.

• For a feature on Vajravarahi Vajrayogini, see>>
• For a feature on Marichi, see>>

Buffalo

Vajrabhairava (Yamantaka), Krishna Yamari, Rakta Yamari and Yama Dharmaraja are all deities that bear a buffalo face or stand atop one. The Jataka Stories even feature moral tales related to this iconic animal.

• For a feature on Yamantaka Vajrabhairava, see>>

Camel

The Queen of Winter from the Shri Devi Magzor Gyalmo retinue rides atop a camel. Black camels are often depicted in Mongolian ‘kangdze’ offering paintings.

• For a feature on Shri Devi Magzor Gyalmo and Palden Lhamo, see>>

Cow

Intricate sculptures by Choying Dorje, the 10th Karmapa, depict a Lokeshvara figure atop a cow – which is symbolic of both Siddha Goraksha’s profession as cow herder and Krishna Avatar of Vishnu’s association with cows and Gopi girls.

Crow

Mahakala is often called “The Great Black” and is strongly associated with crows. There is the famous story of the three men in black and the crows associated with Mahakala’s monastery.

• For a full feature on Mahakala and crows, see>>   [Soon to be a video on our Youtube Channel!]

Mahakala is often accompanied by crows or ravens – the Kakamukha Mahakala has a crow head, and the Nyingma protector deity Rahula even more impressively features a crow at its very highest point. More surprisingly still, Marichi in one painting showcases an artistic sun marked with a three-legged crow! The Dalai Lama is strongly associate with crows.

• See the Dalai Lama’s own story about the crows in this feature>>

Deer

The Buddhist Wheel of Dharma is typically accompanied by two kneeling deer, and the listed bodhisattvas and deities are all donning a krishnasara or deerskin on their left shoulder. Shakyamuni Buddha delivered his first teachings in Deer Park, surrounded by disciples, and deer! Shavaripa from the Eighty-four Mahasiddhas stands out among them as he’s often depicted as a deer hunter, while there’s no shortage of stories involving these majestic animals in Jataka Tales. Indeed, they have been an integral part of Buddhism since its inception!

• For a video feature on Buddha’s first teaching in Deer Park, see>>

Dog

The famous mahasiddha Kukkuripa has earned the nickname ‘dog person’ (see the story in our introduction!). Many of the Mahakalas accompanied by ebony four-legged sidekicks!

Donkey

Both Chakrasamvara and Hevajra manifest in one form with a donkey head. Shri Devi also rides atop a donkey.

Dragon

The Drukpa Kagyu Buddhist Tradition is named after this majestic mythical creature — as is Bhutan itself! “Druk” literally means dragon. (Sometimes spelled Drugpa in transliteration.) Majestic White Jambhala and one of the Tseringma Sisters are traditionally depicted riding atop a dragon, signifying its importance in religious texts. Green Tara and Guanyin (Kuan Shi Yin) are strongly associated with dragons. Dragons are common themes on prayer flags around the world.

• See our feature “What do you do if you see a dragon in your bedroom” and all about dragons in Buddhism>>

Elephant

Famously, Ganapati/Ganesha is renowned for having the head of an elephant, which carries profound symbolism. (Ganesha is both an Enlightened protector emanation of Avalokiteshvara and a Hindu god.)

• For a full feature on Buddhist Ganesha, see>>

Akshobhya Buddha sits on a majestic throne, supported by an elephant. Shadbhuja Mahakala and one incarnation of Bhutadamara Vajrapani from the Charya Tantras are both seen standing atop their own elephants in iconography.

In Chinese Buddhist artworks, it’s even more common to find Bodhisattva Samantabhadra riding upon an elephant!

Fish

Among the Eight Auspicious Symbols of Buddhism, the two fish are particularly lucky. Tilopa is usually seen holding a fish in his left hand, and Luipa typically holds entrails from a fish — both with deep, symbolic meaning. Minapa, one of eighty-four Mahasiddhas according to Abhayadatta’s system, stands on top of a big fish; additionally, Vishnu’s Matsya Avatar takes the form of an aquatic animal too.

Garuda

King Garuda, half bird and half man, is himself a deity in Tibetan Buddhism, and when combined with the practices of Vajrapani and Hayagriva is a famous healing practice. Vishnu has Garuda as his mount, vehicle, companion. Nagas are often clutched in the talons or beaks of Garuda birds. He is also represented at the top of the Torana (throne back).

• For a video feature on Vajrapani Hayagriva King Garuda, see>>

Goat

Dorje Legpa — in some forms — rides a goat rather than a lion. Damchen Garwa Nagpo rides on a goat.

Goose

Brahma, Chandra (moon), Sarasvati. All of these deities have the goose as a mount. In early torana depictions, throne back, the goose is a common symbol.

Video on Hayagriva with horse heads (and Vajravarahi with pig’s head):

Horse

Lord Hayagriva — the Heruka form of Avalokiteshvara and Amitabha — has either one or three horse heads atop his own body depending on the visualization. Meanwhile, Ratnasambhava sits atop a throne carried by a horse. Marichi rides upon a steed in some forms or practice. Multiple Jataka Stories are based on horses!

Black Mahakala is usually associated with the black horse — and a dream featuring a black horse is very auspicious! Bernagchen Mahakala and his consort ride up high on their ebony stallion. Famously, the “wind horse” represents the wind-activity aspect of Buddhism — representing not only wish-fulfillment, but also prayers of compassion — and for this reason is featured on many prayer flags.

Kirtimukha

Many Buddhist deities — and many teachers in public teachings — are seated on a throne with a throne back (Torana) featuring either a Kirtimukha, or “face of glory,” and/or a Garuda.

Leopard

Many female deities embodying wrathful energies are clad in a leopard skin skirt, whilst their male counterparts don such garments made from the pelt of a tiger.

Lion or Snow Lion

There are three general ways deities are depicted with lions or snow lions:

(1) seated atop a lion-supported throne (often four or eight)

(2) having a lion face, for example Lion-Faced Dakini Simhamukha

(3) Riding atop a lion.

Shakyamuni Buddha and Vairochana Buddha are both seated atop a lion-supported throne with Tara (eight fears) acting as their protector. Simhanada Avalokiteshvara, Manjushri, and the 2nd retinue attendant for Shri Devi Magzor Gyalmo all have a lion face. Shingkyong and his consort in Bernagchen Mahakala’s retinue also possess lion faces. Vishnu is seen taking on his Narasimha Avatar form which is half man and half lion. Last but not least are Pehar Gyalpo, Dorje Legpa, Tseringma, and Vaishravana – each of whom rides atop an awe-inspiring snow lion!

• For a feature on Simhamukha, see>>

Makara

Makara-faced Dakini, one of Palden Lhamo’s two principle female attendants, leads the mule of Shri Devi Magzor Gyalmo. Throne Back and temple roofs feature Makaras.

Mongoose

Jambhala, Vaishravana, Twelve Yaksha Kings (Medicine Buddha), Arhat Bakula. All of these figures hold a mongoose, generally in the left hand — often spilling jewels from its mouth the signify wealth and prosperity practices (in the case of the wealth deities.)

Monkey

Lord Hunaman is sometimes found in Buddhism, especially in some Mahayana practices.. The Monkey King in the epic Journey to the West helped the monk on his Dharma mission to bring back scriptures from India to China. Ganapati/Ganesha, Bernagchen Mahakala and Tsiu Marpo all have monkeys as attendant figures. There are several Jataka Stories about monkeys.

Mule

Shri Devi Magzor Gyalmo rides atop a mule with an eye in its flank (where it was struck by and arrow — as opposed to Shri Devi Dudsolma (with four arms) —who rides atop a donkey.

Video documentary by Buddha Weekly on Palden Lhamo:

Naga (also see Snake)

Nagaraja Buddha, Simhanada, Garuda, Manasa, Nagarjuna, and the Naga King are all linked to nagas. Many wrathful deities wear the Eight Great Naga Kings as decorations, such as for bracelets, anklets, belt, etc. Each are named and have a specific colour described in the literature. In Sutra, the Naga king protected Shakyamuni Buddha from the rain while he was meditating.

Peacock

Amitabha/Amitayus, Manjushri, Kumara/Karttikeya, may sit on a peacock, or peacock throne. Mahamayuri holds peacock feathers. The Siddha Shavaripa often wears a peacock cloak.

Pig

Marichi either may have a pig face or may appear in a chariot drawn by pigs, or sits on a pig, sow, or boar, although she sometimes rides a horse. A sow or pigs head appears sometimes arising from Vajravarahi’s head — representing she is overcoming ignorance.

Rabbit

There are several Jataka Stories about Shakyamuni Buddha in previous lives born as a rabbit.

Rat

Ganapati or Ganesha may ride a rat — or, sometimes he has a rat as an attendant.

Raven

Kakamukha Mahakala has a raven face and is called Raven-Faced Mahakala. He also has wings. Crows and Ravens are both sacred to Black Mahakala. Crows and ravens figure prominently in legends of Mahakala.

The Bhutanese Royal Crown has a raven head on the top — and ravens are one of the five directional animals of Bhutan. (For a feature on the five directional animals, see>>).

Sakya Tridzin Wangdu Nyingpo is sometimes depicted wearing a wrathful raven hat.

Rooster

Is often associated with Dorje Setrap, a protector. The Dragyab Monastery of Eastern Tibet maintains Dorje Setrab as their special protector. The place is also filled with chickens and roosters which are believed to be associated with Dorje Setrab. Marichi in one painting is depicted with a sun marked with a three-legged rooster (crow).

Scorpion

Dorje Drolo — an aspect of Padmasambhava in Treasure Traditions — holds a scorpion in the left hand. Black Hayagriva has a scorpion attendant. Guru Dragpo and Guru Dragpur grasp a black scorpion in the left hand. Begtse Chen and some forms of Shri Devi hold aloft in the right hand a scorpion-handled sword.

Sheep

Trailokyavashamkara Lokeshvara, a special (and rare) form of Avalokiteshvara, stands on two sheep.

Snakes (also see Naga, above)

Hayagriva Sangdrup stands on the eight great snakes or nagas. Nagaraja Buddha has a hood of snakes above the head as does the Indian Buddhist siddha Nagarjuna. Manasa often holds a snake. One of the fears Tara protects against is snake bite. Most (or many) wrathful deities wear the Eight Great Naga Kings as decorations, such as for bracelets, anklets, belt, and other ornaments.

Snow Lion (see Lion)

Tseringma, chief of the five long-life sisters rides atop a snow lion. Snow lions are on thrones of Enlightened Beings. Snow Lion is one of the five animals of Bhutan.

Swan

Swan — or sometimes goose — can be the mount of Sarasvati. One form of the 21 Taras is sometimes mounted on a swan or goose.

Tiger

Another prayer flag figure and one of the five sacred animals of Bhutan. Both Dorje Drolo, a manifestation of Padmasambhava, and the renowned mahasiddha Dombi Heruka are often depicted standing or riding atop a pregnant tigress. Vyaghra-vahana, a form of Mahakala, stands on the back of a tiger (vyaghra means tiger). Dharmatala, the attendant to the Sixteen Arhats, is seen with a tiger. Male wrathful deities wear a tiger skin loin cloth or skirt.

Tortoise or Turtle

Associated with Turtles are: Manjushri, Kurma Avatar, Sidpaho, Siddha Kurmapada.

Vulture

Vulture feathers adorn the hats or crowns of Padmasambhava, Dorje Lingpa, Rigdzin Pema Chogyal and Godemchen. Vultures play an important role in the sky burial ritual and represent the Dakinis.

Wolf

The son of the protector Begtse, ‘Lord of Life’, rides a wolf as his steed. Some forms of Ekajati in the Revealed Treasure Tradition hold a wolf in the left hand.

Around the world — sacred animals are found in most spiritual paths

From antelopes to yaks, numerous sacred animals are venerated in many cultures around the world. The antelope in particular is known to be a symbol of swiftness and grace, while bats are often associated with communication and good luck.

Bears have strong connotations with guidance, strength and mercy, whereas bees represent fertility and cooperation. Boars, buffaloes, camels and cows can represent protection, courage and abundance respectively, although crows have become notorious for warnings of death or danger. Dogs often stand for loyalty or guardianship and donkeys for stubbornness and humility.

Mythical dragons are renowned for their mythical power as are elephants for their wisdom, whereas fish can symbolize transformation or fertility depending on context. The garuda (or eagle) personifies warrior energy along with strength and tenacity while goats suggest lustful energy.

Geese may signify family unity or loyal love while horses indicate freedom. The leopard stands for courage in the face of danger alongside resilience whilst monkeys are occasionally seen as messengers between gods and humans.

Makaras symbolize unearthly power while mice stand for resourcefulness despite small size; mules carry connotations of intelligence paired with hard work. Naga embody supernatural knowledge while snakes evoke temptation wherever they appear; otters represent spirit guides coupled with skillful playfulness where pigs can bring prosperity or great feasts with them when they show up! Rabbits denote rebirth and artistic endeavors whereas rats can suggest plenty or bad luck – it all depends on context!

Roosters make the unavoidable statement about time’s ticking along with renewal whilst scorpions illustrate a cautionary tale about power versus control; sheep demonstrate innocence whilst snow lions declare fearless behavior combined with utmost strength due to their polar environment habitats .

Swans signify faithfulness also practicality combined with grace whereas tigers speak of physical strength plus courage coupled with unpredictability as turtles/ tortoises bring stability plus longevity into the mix. Vultures have been interpreted as signs of divine justice next to wolves that represent loyalty also an understanding of community values lastly yaks that signify gentleness plus inner peace – no matter what culture you look into there’s most often a rich meaning behind sacred animals!

Incorporate the symbolism of Buddhist power animals into your practice

Buddhist power animals are incredibly important and highly symbolic figures, especially when it comes to feeling protected, lucky, and prosperous. Incorporating Buddhist power animal symbols into your own life is a great way to imbue these positive traits with their energy.

Buddhist power animals can be found in many forms, from jewelry and art to talismans and carvings — each being intended to draw out the powerful symbolic energies that Buddhist power animals embody for those who wear them. While the look of Buddhist power animal symbology may vary depending on personal preference, all that’s needed is an open heart and a willingness to tap into their protective qualities. Once you do, you’re sure to sense a greater sense of safety, good luck, and abundance in your life!

The symbolism of Buddhist power animals

Buddhist power animals are incredibly important and highly symbolic figures especially when it comes to feeling protected, lucky, and prosperous. Incorporating Buddhist power animal symbols into your own life is a great way to imbue these positive traits with their energy. Buddhist power animals can be found in many forms, from jewelry and art to talismans and carvings — each being intended to draw out the powerful symbolic energies that Buddhist power animals embody for those who wear them.

Sources

[1] The Buddhist list of animals is adapted from the excellent list by Jeff Watt 11-2008 [updated 12-2016, 9-2017] on Himalayan Art. 

Each year, Vajrayana Buddhists honor and celebrate the highest manifestations of Wisdom and Compassion in the 11th and 12th Lunar months — and especially on the Tsog feast offering days on the waning and waxing moons in those special months. The 11th month is for the Mother, or Dakinis, and the 12th month for the Father, or Herukas. These two annual Tsog Offerings are considered “Special” and auspicious and are mandatory in many lineages for Higher Yoga practitioners — the time we purify all the negativities from our past. This is a critical practice before moving into the Tibetan New Year, Losar, which falls on February 21, 2023. (Many days after Chinese New Year, due to the different lunar systems.)

The 11th month is sacred to the Blissful Mother of Wisdom and Activity —in the form of Vajrayogini, Chittamani Tara, Kurukulle (whichever Highest Yoga Tantra Mother aspect you practice )— and the 12th month to whichever Heruka aspect you practice — the Compassionate Hero Chakrasamvara, Hayagriva, Hevajra, Guyasamaya or Yamantaka (depends on your Highest Yoga Tantra practice).

The 11th lunar, Vajrayogini-Chittamani Tara-Kurukulla’s special month, in 2022-23  on the solar western calendar is from December 24th to January 21, 2023 and her special annual day is on the 25th day of the 11th lunar month): January 17, 2023.

The 12th lunar, Heruka’s special month, in 2022-3 on the solar western calendar is from January 22 to February 20th, 2023, and his special annual day is on the 10th day (of the 12th lunar month): January 31, 2023.

Why do we celebrate the annual days

Lama Zopa writes, in the Lama Yeshe Wisdom Archive:

“The Tibetan 11th month (Gyal Dawa) is a special time for mother tantra, a special time for Vajrayogini, and a special month to offer Vajrayogini tsog. The Tibetan 12th month is a special time for father tantra, a special time for Chakrasamvara, and a special month to offer Chakrasamvara tsog. Especially in these two months it is very important to offer tsog.”

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• Note: Tibetan Lunar Calendar is different from the Chinese Lunar Calendar. For information, see our lunar feature>>

Waxing Moon and Waning Moon

The waxing moons are always on the 25th day of the lunar calendar — special to Mother Vajrayogini – Chittamani Tara – Kurukulla — and the waning moons on the 10th day of the lunar calendar, dedicated to Father Heruka – Chakrasamvara – Hayagriva – Hevajra – Yamantaka. These days are special, even for those who do not have either Vajrayogini or Heruka initiations, since they are the days we honor Wisdom (symbolically Mother) and Compassion (symbolically, Father).

• See our extensive feature on Vajrayogini: “Naked wisdom for degenerate times: Vajrayogini, enlightened wisdom queen, leads us to bliss, clear light and emptiness, despite modern obstacles” >>
• See our extensive feature on Chittamani Tara, the Mother of All the Buddhas, here>>
• See our feature on Kurukulla here>>
• For Heruka Hayagriva, see>>
• For Heruka Yamantaka, Destroyer of Death, see>>
• For White Heruka Chakrasamvara, see>>

Vajrayogini Mother Wisdom, Heruka Father Compassion

Vajrayogini is not other than the highest emanation of Wisdom, ultimately the same as Tara, Prajnaparamita, Kurukulle, or any Mother manifestation of Enlightenment. Likewise, Heruka  Chakrasamvara is the highest emanations of Compassion, ultimately the same as Avalokiteshvara (Chenrezig), Hayagriva, Vajrakilaya or any Father manifestation of Enlightenment. In union, they symbolically represent the union of Wisdom and Compassion.

Everyone can benefit from attending or performing a Tsog offering — in a group, or, via live internet due to social distancing. Lama Zopa says the merits are incalculable. You need no special initiations to generate this vast merit, for the benefit of all sentient beings.

For those of us with Highest Yoga Tantra practices, the two Tsog (Tsok, Tsoh) feast offerings each month are usually a commitment, while the annual Special Tsogs are compulsory — to avoid a degeneration of samaya.

These offerings and purification are important especially in the 11th and 12th Lunar months, special months of Vajrayogini (11th) and Heruka (12th) — as it precedes LOSAR — lunar new year. It is important to purify at the end of one year, to make sure the new year starts off well.

The great tantric master Abayakaya said, Tsog offerings, for Highest Yoga Tantra practitioners, should be:

“Every day as much as possible (meaning if one cannot do it every day, then as many times as possible)
It is especially admired in the night time
At least once a month, or if that doesn’t get done then at least once a year
If one transgresses this circle then you degenerate samaya.” [1]

For most of us, we offer twice a month on the 25th of the lunar month (Dakini Tsog) and 10th of the lunar month (Heruka or Daka Tsog). Usually this is a gathering of the sangha — although with social distancing this has moved online as live events where we visualize the gathering. In turn, the Tsog offerings are offering to the root and lineage gurus, the yidams, the Three Jewels, the ocean of Dakinis and oath-bound protectors, and all beings of the six realms.

What is Tsog, and Why is it So Important?

From the Heruka Root Tantra:

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

Tsog Purpose

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

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

Tsog Offering — What it means

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

Offer in the Evening

The offerings are normally in the evening — the time which is especially sacred to the Dakinis and Dakas. As specified in the Heruka Root Tantra:

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

Main Purpose: Overcome our Negative Karmas and Attachments

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

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

Pandit Ratna Raksherita explained:

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

Tsog is Special

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

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

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

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

Actual Method

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

For those who wish to benefit from the auspicious offerings, it is common to attend and witness (participate) in Tsog even without empowerment as long as you don’t engage in deity self-generation. Today, with social distancing, a number of Tsog’s are broadcast live on Zoom and YouTube.

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

• More about Tsog with Tsog Dates>>
• The Meaning of Tsog>>

NOTES

[1] Quote from Lama Yeshe Wisdom archive>>

From one of the tea-offerings to glorious Black Mahakala:

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

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

But why crows, dogs, wolves and horses? Crows, black dogs, black wolves, black horses and the “Men in Black” are recurring themes in many Tibetan Buddhist legends of Mahakala. Mahakala is so well loved as a Protector that he is often simply called “The Great Black” and “The Lord.” If you have a “dream” of a crow, black horse or black wolf it is said that Mahakala visited you.

Mahakala, crows and the Dalai Lama

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

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

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

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

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

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

Dhe-Tsang Monastery: crows and men in black

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

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

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

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

First, comes the Crow

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

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

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

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

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

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

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

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

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

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

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

Crow in different traditions

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

The crow and the Dalai Lamas

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

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

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

Why Mahakala appears as a wrathful deity

Ven. Khenpo Karthar Rinpoche explains:

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

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

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